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    Joscelyn Godwin (1994) : The Theosophical Enlightment

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    Joscelyn Godwin (1994): The Theosophical Enlightment

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    SUNY Series in Western Esoteric Traditions ‘dled by Dav Appelbaum The Theosophical Enlightenment » JJoscelyn Godwin | AELIGONSMISSENSCHAFT VERENSWEG CHAGT2BERN STATE UNIVERSITY OF NEW YORK PRESS Searhces cores mcr yeas ve yrs oR ers 12 Mh Yor information, ade Stat Unies of New Yok Pres, Ninn Maney Fel ay of oar Cain Febaton De Thetieaeplendghenen:/ by Jus Cain To Leslie Price and James A. Santucci ONE two “THREE FOUR AVE six SEVEN eiGHT NINE TEN LEVEN ‘THIRTEEN FOURTEEN FIFTEEN SIXTEEN SEVENTEEN Contents ist trains Pract xi “The Worship of the Generative Powers I TheCutof the Sun 2 ‘The Blasphemers 49 ‘TheShoewaker and the Squire 67 Mogicians and Revolutionaries 93 Neophytesand Iniates 115, Artssand Aurologers 151 Animal Magnetism 151 Visions inthe Gysal 169 Hydewileand Ate 187 From the Orphi Cirle othe Golde Davos 208 ‘The Way to Chri 27 Rosirucian Prstenders 247 Enter Madame Bisvasky 277 Wisdom fom the Fast 307 The HermesicRescuon 338, “The Paring of East and West 368 Apponiis 8 {eter fom Rammotun Roy to Robert Dale Owen 381 Appendie [ater from Hargrave Jennings to BulwerLysion $88 Nowe 387 Biigrapy of Werks Gad 419 x Mtaions to. m2 21. a Bs. a1 132, 4a. M4 45, 16. 162. 16s. 164, 165, 166, mm. nna. ‘TheFor Sixers 189 ‘Emma Hardinge Brien 201 [eneth RH. Mackensle 214 Wiliam Wynn Wescox 217 James Ferrepont Greaves 220 Bootplate of ThomasSouth 288 Anne Judith Penny, née Brown 230 Paschal every Randolph 240 Leer from Hargrave Jennings wo BalwerLtton 268 Helena Peron Blavaiy, with James Pre and RS Mead 278 Aber Leighton Rawson 385 Henry Stet Olcott 200, W. Santon Moses (M.A, Oxon”) 208, “Chevalier Louie de B—" 301 ewer trom Rammobun Koy to Robert Dale Oven 316 “TSubbs Row 390 De. Anna Kingsord 334 ard Maidand 896 Peter Davidson $59 Thomas. Burgoyne S54 Seal ofthe Hermetic Brotherhood of Lixor $56 S.L MacGregor Mathers $70 Allan Bennett 372 Preface his isan imellectal history of acelt and eateric currents in the nglshspeahing world, fom the early Romantie pero othe ety ‘wenteth century. The Theosophical Soir, founded in 1875 by Helena Pearovna Bivatshy, hots seal postion a the place where all hese currents temporally united, before verging again The book's lige us tide points to my tess hat Bleak Theosophy owed a uch to the hepa Elighienment athe eghtcenth centay as itd to the cr cpt ofpritual enlightenment with which it more realy sociated have limited my field to the Engliespeaking worl referring co foreign developments only when they impinge dizeeiy on i There are several feasons Tor this Fist a complete history of ninetenthcenry Csotericim would sake an impractcly Inge book, Second, T have treated ehewhere many agpecte of Pench exoterlcan during the exe period. The third and moa tmportantreaon that the wo cual eves ‘te period happened in Ameria (the birth of Modem Sprit In 1848 and the founding ofthe Treonophicl Sore), while ther flex Imellecual consequences were worked out in Brisin “Tis hook combines new information drawn from obscure period ‘als books, and manure witha general overview whow tenon to train a ella nstuct Aten condenes the more specaived Work of other scholars, such asthe doctoral iseraton of Mars Reith Schuchard: atosers cers material never explored before, such athe SuanhopeLytion cotrespondence on crysaigaring, or the suney of Paschal Beverly Randelps fe, The aie of exerci eno new to Ihumanste scholarship hat no conventions yet exit fori tentent. "espectimy souteessliiey wo allow tht their word, vo diferent om thatofmos academic studs, basa right be exhibited on is vn terms Artie sme time, Tdo not conceal the fact hat conader many ofthe ‘eluded ane delaing “Tae book rin three pars Chapters If are concerned with these ‘sonst approach wo my inthe seventy years around 1800, Set in mo ‘on by French Enlightenment dea this became eh for those wo ‘oughta universal view of hisry phology ane! word religions without ‘being bounded by biblical fandamentalire or Chrtsdan supetmacy, caper 59 area history ofthe occult sciences in England from ‘he 1780" to bo 150, From Ghaper 10 cnvards, the characters and topics become inte {elated ina web of increasing comple. Chapters 16-18 focus onthe Shomer ere sac, ca Chia, Ro ‘ruclanlen, With the entry of Madame Besa, it egos open between the Westen eats andthe proponents of Fances docutoes pecily Buddhism. The hat chapter examines sme of he extensors ‘tosh schools nt the weet ecntary ANOTE ON TERMINOLOGY ‘The primary sources ofthis book ate late eghteenth- ad inetenth- cenit wings in which eran rm are ued in ulile soe aed stnbiguous ways Without imposing Hg meanings an st ts ‘Eins within the following gurelnes “Thespian Thani wo apa. ee Bray cy andi menbers ‘oy athe refr to he eadon of religous i son exemplified by Jacob Boctine and hi ello: Ie Joh Poe Jone Lead Willa Lar, Loe Cade de Seine Mann Poe ‘om Scr, and Anne Juin Fenny. A few Thecsophinas cas, Masey were lo sheophes kena i dere, tre aay presppose the stuns of acorrespondingeatonebny of novltge of doce eek ‘sa seripsal eno elgou a Fe ener fect topo tate he suface meaning inorder to sexe seret and mein pe ‘ge. Etre Judion i led Rabbah tere an Suen, the coophers ware esoteric Christians. Aer TE80, Theouphy centered round vat wat led “eerie Badia, ‘The ec ones in the West nce anology,sichemy, ial ‘magic, practical Kabbalah, cerain breathing and seal practices, sed ‘aroun forms of divination Some development of Mesmelon ssp "lim maya be iced. uci a. concep dats ony rom te midinecenth cesar, a the erm forthe part of ect lene in delete oppnion the prevaing bles of wine materi, Thu, aio Sr ae ‘evr wat tn alchemist and Jokennes Kepler wa an asap, hey {re not aca, Basa ied se term ley sone, cay "esoleict” ax defined sbore. Bt not ll Theesophite were eee sanyo them are bee described as pilsphers and wadens one rai igion ACKNOWLEDGMENTS “The research for this ook was mainly conducted daring a bat cal yearn England. Yam grateful as ever, to Colgate Universi, epe- {ally to the Research Gout for a grant, and to ey cllengues inthe Maste Deputment. The af of the following Horas mere invarably helpful to me Bibodkes Philosophies Hetmetcs Anserdam). [ibliowéque Mnicipale de Lyon, Bibliotheque Nationale (Pars), Bor ton Pabbe Library, the Brith Library, Cambridge Unirershy Libra Colgate Univer Libra, the Calle of Paehie Stites (London), {Cornell Univers Libary, Dr Wiliams Library (London), Grand Ledge rary at Freemasons Hall (London), the Harry Pre ibaty a Senate Howe (University of London}, the Swedenborg Society (London), Herfordshie County Record Office, Letchworth Public Library, New York Public Library the. Warburg Inaute Library (London), the Wellcome Insite Library (London), and York Pubic Library ould alo like to thank Christopher Buford for boris, con- venation, and Joan of books, Wiliam Brecre for maternal Alas Bennett Richard M Brown fr hie view on these “nineteenth cnt by ‘says Christian Chane for material on Max Theon and the Hof HLColeman for dhe materia by Emma Hardinge Briten, Jos Robert Colombo for information about Hyde, John Patrick Deveney for onvesations and material on Randolph, Sta Jane Fewer form i "aluabie conversion om Buiwertyton, Janet Godin for reading the manuscript Bishop T Alles Greenfield DD, for mateil on Duaton aul Jolson for eonvessatons, loan of Book, and the estple of his ‘research, Stephin Lewd fr introducing me to Caray and hscile, Dr. Chwstoper Melntosh for hospialiy, eomveration, andthe oat of bis iteration, Adam McLean for leading me to Dr. Wallams's Library, Roger NyleParsiouslorsbarng his Golde Dawn encarches Leslie Pc, Founder of Theat Hit, for lis interesting sa in Theosophical istry and for his unfiing heptane, Prof ames A Santuce, Ear of Thasplcal Hist, for encouraging and Geiending my researc, Prot Masha Kel Schechard for materials on Blake und others, Niclas Tereshchenko for sharing unputlhed discoveries, and Ande Vander Broeck fr his fendship and example Pats of thls book have previous appeared in The Hemet oumel ‘Thasephica Hs, a The Oss Obra 308 Ent Madame Bstay ‘of Eastern and Egyptian wisdom to modern science; the existence of FS Serene aon ned ow y adept yo al tea ‘Sion he eves of Christy dere ofthe Chars Silene aed fue coin the humm sea the rece ‘fedorin of inert clones ene ‘lncne of ap and he apcace of Mode Sprains ‘Eso human FIFTEEN Wisdom from the East _ Josie provions chapter the work af Slaatey and Olcott in founding TicToc Soi 1605 wo prac inion to correct ‘he misnypreienonsofsplivalan, to expand the horn of ence, nd to oppose dogmatic Chstanhy The means todo this were dea fiom Egyptian occa, both ancient and modern, and from the West fm evteic tation, Atthesame tine, there ma the broadingpeesce inthe background a india snl of an Onentl windom hat surpassed that like West Ae Blvatly' lisa eaters nthe work here were The tmterons adept” who appeared ove beth Egyptian and nda come ‘cous. T then explained how Colonel Olcott beeae increasingly {easy about Blavatsky Teanings owards tdi, and how be asked is Tandon spec fiend tobe him distadeher fom going there "Thin chapter is devted to the oer side of the wary. We wil see thn, forall hi protest, Olcott ha already made contac wi Indians inv in sonement for religious an political retarm that prteed thowe ofthe early Thecophin Wiha a year of his complains 1 Sesion Moses ("Do not forget imperater "7, he wat corresponding bt wth Hinds in India and Bode Ceylon (modern Se Lanka) Inve cote of 1878 it became plsin thatthe founders were gli to {elo the tetons of Bast masters and eave Ameren for nd ‘This they did on U8 December 1876, aring in Bombay on 16 Febuary 1 ‘On ther way, dhe founders spent wo weeks in England more o fess incognita! There weve soucer i the Britsh Mscum that Blantaky ‘wanted conmall and people whom twas important tomes ace face. “Their how, in Norwood, Middesex, were Dr Bling, who had been present athe founding in New York, and hit wf, Mre ollie, 4 traltknown mediam for» spn alled "SA" They net Oleost's rience ‘Seginten Moose and Chasiek Massey. George Wyld, 2 homeopathic and 38 adm fom he ase smesmerc doctor who became Peden ofthe Brith Branch ofthe Sock {yy Rent Machenne andthe schesisscar Wills Aion tad ‘Mead ios Bindu, both edo and maser? in Gre approite te world which Bway and Oko were covering Oey Mio out of Unerpool, we eed 1 go bac soe Secor and ake to eof aucee, One of these therefor ‘sao arte oy Ramohun Hoyin the er Yeas ofthe nnecenth Senta under the fence ofthe Bogan Enlightenment. The other isthe Western cney of Baden, Capers One and Thirteen hare eat tamed oo se of eve mates The chapter focus on oe ‘rarwfornadon that occurred Becween the pio ofthe Sate eas ‘hen naa the fa Bas were ded co neta sty nd ikl for new seman and atone Theosophical Soceyscenary Inter whens ubmnal Dod of Westerners ranted her pola Keine wine tan “Ti coy af the ery onal wa rato the proce ot cloieaton went more moothiy when the colonizers cold der Sanh anguage care, nd wr ews other penpes. hi ina torentmyp the a Inia Company andthe Grow ecnraged {he ey teres of hel renpec cpp Chas Wao snd ‘Sam Jones The Aas Reread yCupter One were theft to th poy acting andar fo retain that wa Tim emulated the Preach hen etdone byte hen amor of Geass Since the ler eetcenth cent, Europeans ad enjoyed he ot ca sence thong te decorate at an eatre. China we te SE ent, tls party whe fest misonars who enable {fem in the perl cour, and pad to the bonnes ene of te Chinese who perce 2 groing spt Europe fr shy ad pore: {Sh Phphrs sucha elt ad Vlae wer lclnated y the oF feline sda of Canc ciation, sce dn ay 0 ‘toa forall igorance othe ods Chain spares Ascond eo {Resto vas or Prensa itera forthe moreso xcs of inane Guloaton The harem ofthe Onoman sly the cated gu env Waban the Arion Nts the tone ade by hash se pple tothe Rowan again in woy tat Chin, ian, nh, ant rather ol, euld never ds Naples Eypean mpg of 99 ‘ined inet lon or decorate moses Pharsonic Hp ba ‘Bore lag result wast open up the meer Macc of Nor ‘ttc aod he Near Ea wheres sent sexed eu be em rey thasands ot Europeans to wet tere foradmiiration, rae ei a cemnoentan textos tf then: tsene Sar inclined wo abandon, inion fom the Bast $00 Christan fr sol enemy, nam, nor were they led w the eet those Slaves who, wear ld cae lie for religious diferenes, Tn betncen the extreme ofthe Magreb and he Far Eat ay nd, sexing ith incomprehensible forms of human ie asthe Hindu heat fu sethed with thir eres of gos and gedesses, and waiting Hie 2 pe ruicforcoloniaon. Iwas the exreme religiowsnes of the Indians {ic mont stack the fret mperiiss, The intmerable temples te est tals he cred cows he oly men and their hori selforaure: these Fd 2 resemblance to the amie world wher the Koran. however 2ppeaing wo Chvisans, could he read and understood and where these ss no nystey about what went on inthe mosques Tru, we have seen Instances of Arb nage winesed by Westerners, but had foe out ‘ut whereas in Indi ny numberof yous, bes, and magicians were ee er to pay their waren io new audience. “The Brahmins rparded the united vistors with didn. Forasare, ny Buropean war sea, untouchable with no rank in the caste 9 fem, Bese, nos ofthe vrs were merchants, common sere and ‘ollie or equally ggtessve misono whom no sacred tex as fo ing to be opened. The i cco breach of Braman reseve W5 mney Chares Wiking senior merchant of de East nda Company He ‘tase diplomatically by Waren Hastings, eit Governor General of Inds, who permaded one or more Brahmin pants (eholars) to help Wilkins wit his gest projet «transition int English te Staged {i is appearace in 1785 maths the beaning of rious Anglotadian fettions on the intelecal plane and the beginning of the responsble presentation of Hinds exo 4 European readership. ‘Whine Gena dedated o Waren Hanings and prefaced bye ter fiom the Cancer tothe head ofthe Eat India Company, Nathaniel Sith who bad granted kines Iave of absence for hs project this letter Hasings remark onthe capacity of the Brann for concentrated “devotion, whereas, he my, even the mos stadious men of our Demspere ‘ol ind i ificl to restrain tei terion but hal wander to some [Sbjct af peer sense or ecllction He concludes that he case ofthe Brainy afer years of tng, "hit clective dies may have led them tothe dacovery of ew teks and combinations of sentiment teullyiferen fom the doctines ith wich the learned of ther nabons se acuaited [bic] may be eqaly founded i ruth with the mos Simple of on wn. Tis st Kae been the fst Ue that a European ha gem ered print the ul yoga ‘Warren anings was ne only the fs, but arguably the grate of Inn's governoregenerl Besides overcoming the Braumin' reluctance to make their Sarakrit texts avilable, he helped to establish the Avatie S10 Wisdom fom the as Society of egal i it Ati Rasheed the fis tad survey ft Beng, ad ent an embasy to the Panchen Lama to ty © open 2 trade rote to Tit. Far frm despising the nave Flgions he provided from hie own fda Tore unin of Most college In Caleta, OF the Bago Gite, asengs wrote 1 do not hesitate to pronounce the Geeta 4 performance of area originally of iy of conception, reasoning, and ‘ition, slow anequaleds and a single excepto, armong all the howe religions of mankind of a theology accurately cor esponding wit that ofthe Christian dispensation, snd most ‘powerfull usratng Ws fundamental docines> CChares Wilkins share! Hang” approval, both of the Htersry qua iy ofthe Makara om which the Cte comes), which both men “mpared favorably with Mion and of theology Bat Wikis makes ‘ear that te doceriner ofthe Gig are not represents of Hindus practice, and thatthe Brahmins are not jst unworly, monotheistic oncempatves “The mot leatsed Brians ofthe present times are Unite tans acconding othe doctrine of Kes; but at the ame me thattey Bley un One Goan univer spi they 90 fae ‘comply ith the prejudices of the vulgar, ae onward to perfor al teceremontesncueated bythe Vad, uch a8 Eiices ablsions, ete They do this, probably, more forthe su porto thelr own consequence, which could only aise fon thereat ignorance athe people, han in compliance wth the Aietes of Kona indeed,tisignorance, ad hese ceremo- hic areas much the bres of the Brahmans, asthe supers tn of the raga the support ofthe priesthood i tmany ther couneien® 1.o not know whether Wikio hadi ind i wm comme ths ctablinbed Anglican chute, or whether ths as merely ia the Ro san Cathie, But it fa remark of kind th which we ae fala, he Fypocries and expoitaions of exoterc religion beng 4 lam of 50 tay of our author Ater 178, ny English speaker able to buy thi beaut quarto vol lume could read the Magasd Gafor hire Bat outed intelectual ‘orld the nvenceaf the Gusand of he Anat Rararchas was alge, Ser Wim Jones’ biographer HL Mukherjee has sadly observed ‘Themore the Brith in Ida learned about Hindus, che ss the het Land the more anfworable reports they sent homie, As colonial adminis ao om the ast 311 (Gia oF the monies ofthe Vedanta, bet people le by the example of pty monarchs whe fought and squabbled inthe most ungprual wa. nen they were not squabbhing, they were given over anced pace thst inthe name ofthat same religion. The eae sytem wa the or ‘bros of these. ele might observe that iffended the Britsh be- ‘aun ia0 rrembled dir onm caren society, wl commiting the Unlorgabie wn of ming expt the social distinctions hat shel re Iman polite unspoken. An eer angel, an ane howe suppretion sy ‘within the board of possi, was te practice of sta named ater Sat the mfe of azn who ling ended er Ife on her husband's fe eral pyre: Whatever ss orgie cantor of burning Hind wise becomes matter af secil sal even phy pense tom ites he did not want the burden of supporing them Deeause—and here was & second target for reform widows were not alone oremarty. The ‘on woe made sil worse By the etm of cl een, by which > wou be taken even before pubery into her husbands house, and a the Europeans imagined his be It he died widhout leg bir me Toran, no mater how young she was, ber fe was either sale o aie fon the charity af her inlaws. One ayapaties with the adminneators ‘tho, aious net to upat the natives sw these tgs going on in tele {eenitories anda to decide whether or not act. Latly there wa the {ermpe work, whieh scemed to the Protestant Bri abe directed to ‘Saal ina ay tat nade Rowe's wore excenes pale by compari, is ‘most shocking fate being thatthe most sere idol ofthe Shite temples eas revealed as noting other haa pha To any ut the mos fpeniminded schol, Hinde appeared ta bes cra fois, ad 0 scene religion er book on Si Wiliam Jone an the Remand, Fata Mouser Mahmoud const the Brish experience of India with that ofthe French and German Sanshits who begun to appear ater 800. Nac ony swee the Continental scholars inalated rm te gl spectacle of ind Im in practice, but they were spared the sncesant tates of the Bs ‘musionaries, in whose interes twas o point ou the woes aspect of the tal fh? Ths te Feld of Sanat and Buddhist studies eae to be dominated by continental phiologiss suc a the brothers Schlegel (oma Kérél, Bugene Burnout, Barhetny Sainetiae, and Blan Mite. ‘One rewlt of British diilsionment wa that when the Asie ore resumed pubiation in [816 under HT Calebrooke's press deny, here were no more ofthe deighful ypeclative ares sch a Jones iad writen on the Greek and Hinds gos or Wilford on the Sarre {les of the West, which brought India, via comparative mythoyrayhy, into i f i S12 Windom fom he ast Whereas formerly an educated sun could tea the whote jouer with pleasure and understand mos oft, now itxara yehile for conversations “mong handful of scholars By 1838, had ide ino rary and {elenie ection, snd i eulorlinftence wa i ‘A similar change wasting place i he fel of myhography. No longer could one man pretend to ake sl the word's myths a feligions a is opie, and propore some alkembracig dear o explain thet the work had to be done piecemeal by specs, Consequenty, the on people who persed with uninerl thrones were the ocalite or ex Fess who elt themacves exempted, bythe posession of speci know ie, rom te imponnible burden of becoming apt na doven Western nd Eaters anguoges Gadtrey Higgins Amacai marke the end ot "he ol rs of ography, Madame Bisttsys Ir Una the Brave tempt the ater ype Tn sum, there war nothing to Kindle any religious ware towards Hinduism on the pat of Europeans ordi the Babee do anything to encourage Some of de lover eases or outcasts sought prot hel ‘satus by converting tothe Chrisaniy of their conquerors. The higher ‘tes ether gnored the mente” efort or ted to subvert hem ‘Against this Background there appears the soltary Bure of Ramon Roy (or Ramm Mohan Ral, 1772-1898) he fre Bean fo {all under the spell of atightenment ideas and the fst emissary rom India tothe Wes? The rebetions son of 2 weally BeogaltBrzhnin, Rammohun ent develope distaste for Hinduism a8 wat practiced. Wher he was teen he wote a work agaist dolaty, whieh olended his faily and cased him to spend several years im wandering” No one ‘nye proved the cae hat sw Or three of those years (1788-1700) sere spent in Tibet, ft there io sgn whatever that Ramin wa Influenced by Mahayana Buddhisn, ‘On reairing oni, Ramniahun sete ino family eal high poston inthe Bengal Cit Service I 1803 he pulled 4 werk in Pes anand Arabic etided Gif to Moth tg pla forthe recone ‘liation of al selgions on a monotheistic basi. Rarsmohun’s theology ‘as closer lam than to Hindu, bt the Islamic howto er [ats seemed to him a egredable athe pothelsm sid Moatyof his ative ith, He wast eth inter at wort in IB, een the widen ‘of one af his brohers became a ste. Undeterred before dhe ent by $ainmohun's remonstrances, ber neve fled her as she fel the Haren ‘but the press held her dow with poles snd band plaed Huy own her ees Stee claimed several hundred Ives ea year, 494 Rammohun wowed newer to Fest nl I eas abolished His effort te “ceeded in 1829, when the Governor General, Lord Wiliam Bentinck, 2p. Wisdom fom the Bau S13 Rammohun now set out to balance hit erition in ores lan guages and iteratre wth is Western complement. Setting grind Fons in Calcuta, he became the center of group of progresbe Hin hit whom Be inte the sy of vat woul now be salle oa prt religion, Always the theme was to do nay wth compton and omplicalons and to go saightto the moral and devotional heat ofeach ‘lh. This upace the Christan missonaris because wile Ramah cexprestedamiraton for Jens and the Cosel teaching he seine to ‘dacard he truths he found in san a Hist, He ain fac 2 ni ‘arian, and open to any expression of fath lathe “Fatherhood of God iid he Brotherhood of Mankind.” rom 1816 wo 1819, Ranmohwn published English sanaaions of the tac tents of Vedanta and of several Upanishads, annotating them From the pot of ew of Sankaracharya’s monn. His object wast show thar Hindu ate pret onotelt, and gies o warrant tothe ‘uperions and abuse ofthe Brabnins, As Muberee pant ost the foundations of Rammahan's spprosch were li nthe LO, whew Sir Vila Jones recognized in India cation second to node i he a tent wor, ann Vedanta 4 dactine ofthe pores monotheism gute free om the accretions of priseraf" twas Rarnmaan’sranslaons ‘and Wilkin’ Ga that were tead by the American Tranaendentalise and {gre them an appreciation for Hindus, rata for Vedanta, forwbich there was aa yet o paral! nother cumtres!™ 1 1828 Rammobun funded the Brshmo (r Balm) Samaj Yor ‘he worship and aration ofthe Eternal Unsarchable nmmutae being ‘whois the Author and Preseer of the Universe” (witht giving ths beng any). and "0 promote chariy, moray, pet, beneokence, ‘rte and the scngthenng of the bond of union beeen men ofl ‘rlipiomsporaarony and ered" One can imagines chorus of ct Som evry contemporary of Rammobsin's tested in hs book, Mor de ivemerge lot the analysis of Rammohun'r eligi thug by Sa Kamar Das who explains that Ramon chose Vedanta Beate he ad ‘oallow a national tolerant, and monodheiic religion: not becae he realy cceped ts dactnes, whieh ate so monisc 3 to be socially quite eles One cannot organize reform society onthe bast of aly ofall exinence and the deceptive aatire ofall phenomenal Nor did ammohui have anything o say about salvation, topic on which the dierent religions and sets have no agreement Regarding religous prac "ices, he fvored worsp throug contemplation rater than prayer The tong he wrote for his Saal fave no reference to religions experience, bare about seessnest and the unity of God. He seins wo have bees ‘unconcerned with the question of life aher death, saying that although S14 Windom fom te Bat “This should make it plan dha Rammohun was a thoroughgoing exo: leit seeking religious agreement on human princples fae han {hough esoteric sd metapyaeal kro ‘Rammohun had by now pereced is Eglh and leaned» good teal of Greck ana Hebrew. the ater in she month" study under Jose teacher, that he could ply himself othe Bible wth the sme Feapect for is original sources ashe brought o Hindu and Mi texts The ee fests of his studies was The Pris of ona eaecton of extract fom the for Gespels that did away wath wha he considered the exesneoey ‘ater of ital he Trinity, et, Ramnmobn' fellow deta and soc feformer, Thomas Jtferson, had made x smilr compilation in his se dent ays, inthe stern to diburlen the teaching of Jesus coos the ares accetons Naturally his select offended the misiontice foc hou every word of the Bible war o be accepted a the wor of Gad, and Rammotun bad o apawer then insets of Appa he Cag Pubic (1820-1829). From this time onward, Ratamohwn became increas ingly Cation in the sense of accepting Jen eachings athe bet guide ‘er offered for human ite, Bat he never renounced the sacred teed the Brahmin nor tanspreted the dctry lowe of is cote see tae would have discredited him with his own people: ain, he tap epthis head eovered, in slr fashion, Raunmonuns reputation ad spread long before he let tna The Spanish Consation, drawn upinIB12 ater frecdnn had ee ganted to the South American countries, was dedicated to him, He Yad core- spondents in de Usted Sats an in Face, county which honored ‘nna Brtain and a never al by making hin on honorary member ‘ofthe ScieéAsaiqu, Wik ths went alvety incest in Europeen pal tics Like Godtey Higgins, he rejoiced in 1880 when he head he ness ‘the July Revolution in France which had deposed the rigid Charles X favor of LowisPilppe. While in London, one of Rammohun's chet eo ‘cerns wate pasage of the Reform Bil ie ete totale hed dered Jn 1880 Rammohun acepied a commission fram she Musi Eos pesor at Delhi to make representations tothe Bitch Government cr etning the Emperor'cllonanee. To ensure hima proper reception the Emperor made hima aja or pet “king.” Rashnohun veached gad in IBS and was immediatly lone by thee dain paties‘The Une {arians wanted him for their own, and wa thet eae tha he ded In Briso in 1898, The leading society lakes wanted this elegant sed wl spoken Indian as an omament other partes. The polichns id not so ‘uich want him, a fel obliged to teat him with the respect due tos a and an annbasstor, and 383 esi his commission for the Emperor iy Windom fom the Bast $15 Society ie seme wo have agreed with Ratumala, with vis the theater recepions and banquets t which is prestige was anything, Increased by his tang only tice and water A sich man by India ta shards he kept ise up wih vere servants eariage at cece Son of smut London address, but he pratly begged hinsel the atemp: to maintain the prestige of hi oaton. Among te personal Bes he met were several who hae alteady appeared in ths book, He had ‘auch in common wi Robert Ove, and admired the laters tlio, tnt they fered in that Rammobun could not share Oven’s deer mined ‘pposion oregon ofan Kn (se bi eter to Owen's son, Ap ‘Amore congenial acquaintance was Lord Brough, vith whom Ran ‘soln shared concer for popular edation (he had funded scons fand colleges in Indi) and an open enn in matters af felghn. He met nd hed Spurahem, but havi 0 the slight leaning towards the fat sciences, Rammobiin could nat ake penology sean hls English ears, Ramsrohue kept comypasy in Untarian and Anglican ices and went regularly to series ofboth kinds. This noel was parting to those for whorn the boice wat "Church of Chapel Bat what hs Christian friends wanted most of al be refed: nately de ‘dare hnself conver: to Christan and ece a object of tumph for fem, What e valued was the moray and simple untalansn uf eu fot thepoltheim ofthe Trinity, anda o al the doctrines of ginal sin atonement, and sation by ath, which ere responsi, histiew, foc the wont deplorable feature of Chistian, rejection af every thet religion Rammotun Roy’ git to India was the combination of des, rele lous tolerance, and sca justice, which was the lgacy othe eighteenth ‘eoay Enlightenment, an! which would act ay tetnent tee the ‘continuing edctional al sca mork ofthe Brain Soma. He motion the process that makes India today forall ts aiielen the ors ages democracy. By now the reader will have realized tht Rammobun belong, in sentiment aswell 2 n evonology ith the mythegraphers of he fst ou chapters ofthis book, and especially with Goes Hig. who di not indi necessary oblapherne in order to wih Chant fceo it Agana prieseat Both Ramon ad Hig were landed gente ‘men andl scolar, who used thee prloged poston: or gaining ever sal knowledge about religions and for aca efor, Higgins cause was te plight ofthe insane and ofthe ageeleral laborer, Karon’ that ofthe widow and outcast. Both admired It yt mould athe ei of thei iver al termes fallayers of Jsus Crise ‘egocs without saying that madeen onponataof the Enlightenment S16 isdn fo te ast Mi hag, hon oyfhasnets pbc Pip tay ype fina hoe, Goan Mia aro oma m lng bo fn LEE agen » Filey git Mtn ee ee thw Sdn 8 anoning il Bit Ansty ais sts mint wien GELS LE LG. Patan Birt 2 bik Hd Hy MGI A! Leyte 2 bd earn, ide team Klis, ameltag fo» Aenea the bb O00 of 8 Blog: ll igre 15.1 Later rom Ramm Bay (1772-1839) tReet Dale Owen Wind fom the Bad S17 Ramat ax oe of the wort raducers of the Hind tadtion This poly bec his religion was purely exorric, adapting Vedanta to de- Fe rather than pursuing the exter gos! of spit enlightennent, {nd pany because of Ratcln’s detention of eadonal” doctrines fn ractices, HP. Blt on che oes hand, who also knew the di itrence between enoerie a exoere religion, wrote 2 ase wibue in Ithich he eae Rammobun “one ofthe potest, mos philanthropic. and Tnlighened men Indi ever produced" Like Rammotan, Baty was St the seligious“Left™ she had no regard for forenalsh ner forage Fale cons, xpecily thse tha speared to her rooted in pres frat andthe enical explotaon ofthe populace ‘Ate afew years cf somnolence following amimobua’s unexpected death dhe Brahmo Sama ws led by Devendranath Tagore (Debendra NNish'Phabur, 1817-1008), son of Ramoohun's fiend Pine Dartanath “Tagore and Tither ofthe Nobel pezewinner Rabindranath. The Tagores sree among the mumerour Caleta gates who supported Dr. Fie’ Meuneric Hospital nthe 1840s!” Under Devendranat's lead {ip the Sana) reversed Rammobun’s Christian tendencies ad con- Emunted on reform whit indi. After 3 fretion with sevealed Fetigon inthe forms af the Vs, the Sua decided aoe 1850 wo do ey with serpturesakogether. Tow defined elf x» ten, whereas Rammohun forall his hnas tothe nameless On, had been cosr to febin, The Samaj now acknowledged pervna! God who answers the praersof he ida, But who only revealed rough “naure and [Rion Thi vague and senmentl religion, ofa ype common enoagh the West, sed in an uneayymbioss with Hindu sce. On the one the Brahne Sana} iy rejected “Wolty,” thasexelding s ‘members rom the domeste rite that are so much art of Brain ft lpi, On the ther hand, Devendranath was a stficeaty unreformed Brahmin to reais strong against intereate riage and the Feral fing of id: Only Brains, moreoser, ould wise a he Saas “The rsng st ofthe Sama inthe 18604 wat Keshub Chunder Sen (eshara Chandra Sen, 1888-188}, a iadlectase recipient of Bish fscaton,gaoruntot Sth and endraled y Christan. Resbubwas Sovof the Brabois cute, not surprising that he ele fr the ds hring ofthe sacred thread worm by all Brainin,and broke oxher those by bringing his wife ato the series, Devendra was fon [thud for sone ue Wed to keep up ith Kesub'x idea of progres Ptby 1865 tetas ad ivenged vo tha the Samp othe {rete port following the "Brat Sama} of Idi,” founded by Resblb Tae. | | i : LE S18 Whom om hea Kedah na 2 blake follower ofthe path of low-—vho had ao sympathy with radiional Hinduism, but was entaled bythe personal. Uyot the great baie of Gale. Throughout his ie he tetere on the brink of Chitin, bat ike his predecesors could not stomach is lin of supremacy oer every oer religion. He son determined to ollow ‘he opr of Rammohun Roy, and make his sthess known fo the West Fina to England i 1670 wae triumph the Presiden of the Brabin Samaj war ceived by aumerons dignitaries from Queen Vitoria down saa ad welcomed by the Uaitarans asf he were reinearation of Rarnuotun bic. Bot for is par, he was appalled to daconer wet 3 seo of"Chisans was really ike: dhe Beth seemed mare alienated {rom Jno teachings than even the Brahmin Keshub’s admin for Jesus ad brought him round toa belie ‘ht Goal ha actualy been revealed incerta’ men. The next sep, per hha an ine one fra charsmatc lender lacking in sy plow ‘ety, wa oc hime one wach man. Th was i et major ‘aitake, Struggling to define the prophetie satur of which he had be Come convinced, Kes sid tht he had no eee oF doctrine revel bt wan under a “perennial and perpetual inspiration fom heaven.“ Some ofthe Brahim Suns} merisers were dismayed by thi kind of| ai, Br not faraway from the headquarter a Caleta, the temple [precinct of Datshinewvar, there was a man who lef mos visitors in no ‘ost that he was a recipient of such ingpraion Tee Reed's ret "hat, toward 87, he didnot hese to go ad see Ramakrishna Para ‘ahaa (1836-1886). The Oo bala fel ip Tove with one another, in Spal ent, but twas Ramakrishna who was evidently the ene part ther, With great delicacy and burly he ed to lead his more fo fiend on tothe reaization that God and the device aze one and the me; but ths wae going too far forthe chute leader. Nor was Keshub ‘happy wth Rama's en acceptance of idol” or wih hs seeming ‘adiference to social reform. Enough that Ramakrishna suceeded IN Singing Kesbub round t worshiping God as Mother aswel ar Exe, fn tat they spent many hous ecstatic aging and dancing Bre Sica tusorialy he fact cht some Brahmo Sanajsts gravitated permanenly w Ramunrshna's cee, nding there a lve of spiral [fearenew aed presence that their own sries lacked. Hwa they who brought Nevendranad Data into the sages inuence, niin his ani formation ito Swami Vivekananda (1808-1902), founder of the Rama teutina Mision tnd Orler and envoy 1 the Chicago Puiament of Religions in 1908, Mim apart, one ean any that wheres the Brakano ‘Stina wa founded on rejection (abel of oc sbuses and eigious now ‘ense), Ramakrishna was sn accepeer. He adored Jesus wth the Christians, stom fom te Eat $10 {he Musi, agreing that there mas One Gad and that Motard war bs prophet ad only accepted the whole pantheon of Hindu godt and {edie in all het olatrous imagery Every one of them spoke fo Bh Ith the oie of his elected dey, the Mother Kl and he Kew that she ‘nas ead to speak o everyone who would Ltn to her tir one ofthe rons of history that Blavatsky and Olcott failed to make comtact with Ramakisna, ther one comtemporary in Ind 1 tim noone can deny the tile of spit maser. That hey didnot wae probably the ful of Keshub Chunder Sen, whose repuation reached them as one of “personal leadership and reclleregotinn”dametrialy ‘opposed othe deals of Rusmeliva Roy. In 850 eemed to Bashy Atte Brahmo Samaj ty ears ater foundation, was developing in ‘etal the same wa a4 Chita and Baddhivm, wie approach of 2 pompous ruaism, which inthe progrem of ie il ie whac her ‘Fopiic in the new church ad leave only 3 gorgeots formalin ie place’ She warned her readers hat wherew Ramat hid shes bam humility isl the Samnas new leader, Resin Chunder Sen, wes ‘liming the church as anew dispensation and himself at an ata "Th T870 the same yar that Kesh ited England, no oer ld snstook ship rom England o Ameria. They were Bey tele tage ‘hte called Moni Tuackerey (Seth Damodar Thacherey Mul died T° anda Mr. Tulsidas. Josephine Rasaom, an early hitoran ofthe Theosophical Society, writes that they were "ta mo Yo the Wes to see what could be done to intoduce Fatern spina! and phowphie ‘ean. "Traveting onthe same Boa ws Henry Olcot, fe rom ht ex peiencesin London's spiritualist cies, Oot was sulfceatympresed bya shipboard meeting to keep a famed photograph of te tw Inde shin the wal af the spartment he was eharing with Bashy 187, srarone evening in that yea that stor wh had traveled ia H(t mes ene as James Peebles) remarked on the phocgraph, Olea tes in his memoirs ofthe comequences ofthis extranednay sree of Cineidence: ‘rook it down, showed ito hin, and asked if he knew either of the oo, He id Koow Mooli Thchersey and had quite recently ‘met his im Bombay 1 got the adres, and by the next ma ‘ore Moo about ob Soret, our love for India an whit ‘hus ic In due course e epi in te nha trr, cepted te offered diploma of membership, and coll me ‘outa great Hindu padi and relormer, whe ad gon a pow ‘rulmerement for the resisctaion a pe Vedic religion" “Thisreformer was Swami Dayananda Saraswati (1824-1882). Jn 1870 580, sam fom he awe tin inftuence: something that grew on him precy aller meting the Rrahono Sumas: eet Deandanath Tage 1870: [875 Keay CChundee Sem gave hin the advice which he wok) to stop wating ony a Joincloeh and speaking only Sask. Indetatigably stumping Yesnd the ‘continent, Dayananda founded his "powetful move.” the Aye Sana, in 1875. Tal chionology sugests that in T870 Thackersey was probaly coming to America a representative of the Brahim Sams but {hae the ne Olcott go in toch sth him again, he Ral ranslesed Iisalegince eo the Ary Sama “The Arya Samia wot more radical than any wing of the Brahmo ‘Suna on which t war parialy modeled. Daynard Was a monothe toh eles in the Veer eth sole eval srr andthe haf ‘uimivertal eligi. The arlous gods addres the Vedic yrs Agi, Inde, ce), he explained a aspects of the One, and he was prepared to demonstrate how tee ancien tex contained all posible knowledge of tnan, nator, and the means of sation and happines, OF the quarrels bemeen the various religions, he wrote: "My purpose and alm sto help ‘in ping amend to tis mutual wrangling, vo preach universal ruth, bingall men under one religion otha they my, easing to ate eae tether and fry loving each other, in peace and work for thelr com ton welfare He had no sespet whatever for Brahmanisn: for hee scripture, suas, polheism, este system, and discrminaon aganst ‘women Unfortanatl Jor his opponents, he was inmensel earned 20d ieulte, cull ent argue mot pelt, nd had in the ast reso eh ‘often aromas to have ocurred) the advantage of belng 6" ad broad tom rom Dayanand’s polnt of view, the Brahmo Samaj had erred bos in hee net recogize the npremacy of the Vedas andi det twoready embrace of the ers of eter reilons Thy were moreover too addicted to Brahman cstoms and privileges. Here i conte ‘ary rummary of is soekl principles He saye that no inhabitant of Inia should be called a Hind, that an orant Brahmin should be made a Shura, and ‘Shr, who i learned, welbbehaved and religious sould be ade Brahmin. Both ren and women shovld be taught Lt _guge, Grammar, hsrrathaian, Veda, Science and Pho Dy, Women should reese opecal education in Chemistry, Music and Medical Science they shold know what foods pro- ‘mote health, srength ad vgoar Hecondemns hil mariage the rot ofthe most ofthe evi, Agi should be educated ed marvel athe age of vent Ke wilow wants wo Fema Windom om he Bast 321 she shouldbe lle t0 doo, According hi opinion, here isto parla difference bemeen te householders the sony kis ot surprising thatthe Theosophists New York ok kindy to te Ary Sama), fis through eorespondence with Thacker, then through the Bombay branch ead, Hurychund Chintamon, and sty through Dayanand hse. The vo Societies were united for dime, though the Teosophise were dllusioned eso0m ay ascovered the [trent of Dayanand' Vee frdamentatiy and his Rony to all ‘ther sligine: On Dayana sunexpected death, Blwtsky wrote ger~ ‘rout obituary in The Thanple! for Decenber 183, Se appreciated Fim for defending what he sow a8 the Best of his mative heritage against the presteraftof ahnina and Cran alike, and for bis teaership in livenlightened soc poli of which se could oaly have approved ‘Ai the Arye San) eamtinue! io flourish fer Dayananda's death, i ‘became svallhng post for that roverpent of Hin aoa that sated nether t tum back the loos to Brahman theocracy, nor (0 eace Wewernmsterialm along wih the benef of sence ad c= ‘ology. What Ramin Roy had ein motion, dhe Arya Samal ered Forward inthe eso te Indian Nafonal Congren and desndependence Imoretent ofthe eneth century. Dayanands Binselfded—some sd posomed—at the Hine whe hs min war boning wo have eal eicces hong the Novth Indian rulers, bat he Had done eneugh tobe eeebrated I ftheigure ty leery of Indian dependence such as Javahala Nei, Mains Gandhi, Indira Gandhi and Awobindo Chor “Thien el defines the int of Dayananda' ison, which was 4s ic tured out for tna shone Likewise, the miso ofthe Bran Samajits as a onewsy aret, bringing Siberal Christan pincpes to Inula bat making oly he shen insoads onthe West rough Emerson tint his tends. The purpose ofthe foregoing rey hasbeen 10 show fw thee India soverents form another ink between Enlightenment teas andthe Theanophical Sore which aera nove to Ina ok om the role of mouthpiece for Easier widom to ares the Wes “Madame Biavasty and Colonel Olcott were not comterts to Hindu faa, One cannot coer oa Felgion which entered ony by bith nto ‘nc offs caste Western lowers he bers, Bake Hlnduish of the Rannabrnina Mion ay wel vega themeter ar converts (Christopher Isherwood being perhape the moat eminent of these), but they are edits not Hindos What Bivtky an Oleot were mas Buddhist Having arsed in nde 1870, the founders te Theosop he cal Soviet took the Fie Vow ef Bahia, Hnown ax Pan de = S22 Wisk from he ast ‘isto Ceylon on 25 May 188, which made der formally Budi, Bax [laaaty avedy considered Rene «Bad a het New ork day wines these quotations am, Sir your obedient sera, WP Blacks, ‘A benighted Buddhist, and the Coeesponding Secretary ofthe Theoxophiel Soc Nee York, airy 231877)" Letussette, once and for alli yon plese, ast the word ‘Spit teal” Tam not one—ot a lew inthe modern and Aner ‘an sense ofthe word. tam Sratav, a edahst panei {Canyehing all To not believe in enone! Gad a dct Creator, oF « ‘Supreme’: neither do Leonfess to 4 Fi cae, ‘which implies the possibilty ofa Lateme—and is, then what ‘comes next I believe in but ne eternal, ndesrctbe sb once, the Sabhava, oF ineble, all pernding mate ‘whether ou cal t God, oF many Godin parmership.™ Ifthe reporter—the author ofthe article in question had Sip sa that t belonged to he religion that had inspite the Buddha, stead of presenting mie to the pubic Bae thst uening the Whe of te Lao she would hve spoke no Sgt te rath > By the time Buvatsky was speaking thus, there had been nearly & ‘enuary of debate as to wht Bukhiam wa Some of thie was tue for in Chapter Taieen, when Hargrave Jentingr’ remartablePodion ‘ations of 1857 was dcned. Now we hake to go bck tothe ate igh teenth century, inorder ose why Buddhin wat vo mac more diffi for Westerners to understand than Hindus snd why the end i as to hae a greater la uence on the Went than anyother orien religion. ‘Buen, alchough founded i nda by Prince Castama Sart In the sth century ac, wasall bat exsnet in that county by the ie the ‘moder colonists arsed. The Brakmins who informed the ely Ase Farce scholars had no good word to ay fr the het philoopy, ‘ough they would grudgingly ad hat Bld was the Ninth Avtar of ‘Vishnu sent to tempt el men aay from the tah. Outs ia, Ba ‘his flourished in two main forms or schools the cri, seers one led Hinayana or Taeravada, Ceylon, Siam, Cambodia, ad Bure, nd thetater- northern one, Mahayana, in Mongolia, Tibet, Nepal China, Koren, and japan Tin 1799, the Researches ried a firs report on southern Buddhitin Wado fom te Bas 328 Jeo 39 atin pret in Rangoon, From these he gathered that inthe ‘Buddhist coxmoloy, the aver ie periodically destroyed y ire, waes, friinds and then Fsiored. The sot ot every being des with the bey Thereupon another soul ate onto heer materials according the [ood ot bad scons of that Being. All beings cominvalyrevoie trough these changes until their perfected actions entie tern wo “Mido, che Ion perfect of alates, consisting in a kindof antilaon, in which Ting ate fice om change, misery, death, seven, or id age Buchanan agreed with the mythographers who idemifed Buddha ith Some deied man ofthe pat, he the Egyptian gods. Hs alowers are ht speaking sibelas, a they sipowe everthing to ae fom fate hd het gods ave merely en, wo by thei vitue age sopreme hp ‘pines an by their widom Became ented Yo impose aa on al ing ‘ings Sir Wills Jones ina posacrip to the article gae a vane of dstes for Bua, raging frm the Chineve (1028 sx) to dhe Cngaese {st vcr)and shought she lt date the mow key one. He ads eyealy tat wl the Budi laws of Burra have contributed le tthe bape pines ofthe people, leas they Have not provided obsales eo hap Ses like he law of he Brabins. achanan's account. apart fom is acemps co explain Navan (-Nicban", made Budden seem no enti Hindus. Buti soon be fame plain that the god" of Budahinm, whether oF not they inched ‘Ghoaa bist, could not be fied into anya the curtencmythogephic theories Tn 1401 there cme x farther report fore Ceylon, by Caprain ter Majd) Mahony." Thar more kes sencapai's yarns than aschola’ Mahony tied to explain the dul status of Buddha as 2 man who bad ined hs position by his own efforts and as one of a series of dine Inearnations But the mullet ofthe matter was beyond him. The same Coline ofthe Avot: Rewarces carted a parallel effort by Me. Joie, Stweyor Gener, On the Religion and Nansers of the People of Colon fone wrote that Buda seemed to be superior to al the (Gos, yet not what we meun by 4 Cad. He thought Buddhism more a> ‘lent than Brahman, forthe folowing reasons thar ate the epitome of| ‘arly ninctentsceatary atonal: "An unrveated world and morta Souls ae eet be held nly nan infanewtate of oct, ad as socety {Mvunees such dea mst aninh and “Ideas i opposition tall reign ‘Shun gai ground at eat anor make head, when there salendy csabished fath "Tn ender ofthe Alc Racer rast by now have en et ina state of utr confusion ast what Buddhists bived. Edvard Moos, a ‘Ghovot The Hindu Panthoo (1810), was humble enough to admit ax mach, ‘524 Wisdom fom the Bast ‘Buddhist ay i wat particulars especialy consi the diferences be tween them and the tenet and wages of the rabmenc"™ Basing himsel laely on te ateles ted, Moor docs his best to expla the Budi sclptuvsin he temples of Elora and Elephant, conthuing that om the \mhole Buddhist seems have been a efomaton within Brahman He comments on the apparently negro features of certain statues of ‘adda, which wold persade Codey Higgins that they were the pin ‘ts to primordial Blick ace, hence tothe aateriorty of Buddhist Brahianiom “The Westen knowledge of Buddhism was only confused further when news of Matzyana docvines began 1 come In from the norte ‘Countries. The Ate Broker of 1898 cavit comprehensine "Notice tothe languages teratie, and region of the Bava of Nepal an Bho." by el servant, BH. Hodgson. This explained the speculative system, expecially the Swabhavta school. Modgion wrote of the nord In rogard to the destiny ofthe su, 1 ca ind no mor der ‘ence been them and he Brabminial Sages By al mete piychors nd abzorpon are acepted. But abr Into ‘etav Into BRAHME, say the Brabmans—into Suet oF Sathann or Prajna or Adf Buda the various sere af the ‘Beuddhas and sould a, that by the doubt Sunyate do fu in general, understand annihilation, nothingness, bat Father that extreme ad almost iit ateation which they beite (© their material poners or forces in the wate of [Norte or of absracton from all particular palpable fra, suchas compote the snub world of Punta ‘The notion of Nivana tormented the nineteent-eentary mind ow coulda eligion have "nothingnes” or annilaton” assum Jone? Barthelémy SaneHhiaire and. Mak Maller, the to pineal ‘rlntalins of dhe 1850s, dhought ts Kind of eallecve madness, which ‘eas consenient way f disposing of things for which Ue nme ear Ing had no pigeon ote. Hargrave Jennings, with an amateurs eal igh attacked Moller frei, No les taxing were the paradoxes concerning {Gd and the soul Mahayana Bide was fll of god binge ch the tve Dhyant Buddhas. to whom prayers were addressed, but Hinayana [dais taught slerelance stone and appeared tobe athele, Chri Hans uembled and skein ered athe bsaphemy of religion with ‘out a god. Ar fir a the rol was concerned, it ar ear eno fo GraeP the idea of ts reembesdinent hal the spirits belived inthis Lest, ‘appealing was the belief of many Buddhists and Beabynins that human Wisdom fom te Bos 325 scquaintance with dhe Buddhis sripurs revealed tht one of foun tltonr ithe anata doctine, which eaces thatthe immortal ul (ana) tekwet ot Beatin ad Chrnlane athe nonexistent So what cn i be (hat essmigrates? Tain otis not going to attempt at answer to such questions in this batorieal md, bt they form the ental Dacground to the de> tts and achisms tha re he aubject of these dosing chapters ‘Move accesible than the metaphyseal wat the sacl se of Bud his, which the Bish were inched eapprove, seeing init 2 provet ‘estat the abies of the Brains and parallel to dh own Protea itu vies Rome * Atmore doctment ererged, Gautama sete to be Sr aduiable character: prighe, uth courageous, a compasion- Stewie Jesus himself. These were the aspects highghed tn Edin “Arold’s epic poem. The Light of Aa (187), which st nought potve ‘on of Gaua an of Buddhism before the eyes he mule tore The Light of Assy and before the public “comersion” ofthe Sounders ofthe Theosophia Societys 1480, there hal been sererl d= fect of indirect oriental envoys to the West. The fst of these was 3 Smese sobleman, Chao Phya Thipakon, who fad conducted foreign 2s for Siam oon 1858 tl prevented by Biden in 1889, Chao's Secount war presented by Henry Alter, interpreter to the Siamese Consul Gener n The Who he Laws (1871). The object ofboth authors wast sift the authentic Budd eacings tow the supertions that Sree rife among Chao’ couteymen. Chao sdieued the elaborate cox thology which the West bad learned of uvough Buchanan's work ay “nora Bods he ghed at he legend of magic powers he ad no place for prayer, beaten Bist there imo de being to ray tort and he deine carefllybetscen the defrae Nievaa and the common Buddbise’aspraton to "heaven"? Albare' own sympa thies were wid Budahio,for he prises Buddhist tolerance and morality fn icles hefty and expense of Protxant nionary efor. A ‘oak ike The Whe ofthe Law probably did macht lary what che ple ‘ation af original wes had only obfuscated ‘Calica masa carly Buddhist center on acouat ofthe miant srorkers who came there fm arow the Pace The priest of one Cal Fenian temple, Wong Chin Foo, speared ia New Yor in Apri 1877 lectrig influent Eagsh. He waa nuodced ata reception given by ‘Bloathy at her apartment ® In Ir Uae he quotes conversation th hint n which he sy of Niwas “Thor eondtaon we all understand So meat inal reunion sth Go, coincident wah the pletion of the tas spit by is ulmate diembarassment of matter Its the very ‘Opposie'of personal annihilaon.~ The ideas of reunion with God, LOBES 526 Wisk from he Bast ‘Buudhist docteine, but occrin she bake “Pure Land” shoot of China 'nd Japan, to which ane presumes Wong Chin Foo belonged Maat probably sed Wong Chin Foo asthe bas fora series fal als she od her frends concerning Morya and Keshoasarma being Badin mison- aries and about eavels to California by various Bure, nciding Krish ‘arma, Hilarion, and Blavashy herself Shmpauiy ath oxen religion in American spits cles went long mith contempt for what Dt Peebles alod “he venga spent ing. personel Goof Judam-! White trancing in Conon Pech hea witesed in 1878 & today debate, Heore an audience of ott 5,000 peopl, betwen the Reverends Motratvste Cunanand (or Bodiam) nd David dav fr Chtani) tho hen eared Sana Pl Sand the Badhis nd Chriatan series Most ofthe debe fori on ‘he “soul? which dhe Christan saw aan entity origmatingn the body, whe the Buddhist say ie as an immoral ese, ex Indepe nent of ‘manifestation The importance of thi dbete that Henty Olt the ‘niga report of i, which became hiss ink wh Cylon and ied im, fen beloe lasing New York, o exabish contact sth Ganarand aad fier Buddhiseignarern tha hand. Peebles continued ate nthe same cause: in the nummer Of 1578, he conveyed to the sprains of oy tom a leer fin Ceylon oatining the ters on wil Budi priest would consent to come far years misonary to the corrpt ad wat Practising Christians of Amerie," adling tat there were eat two Bu Shit pies sede in France’ one teaching Pal to univer lings he ber asa misionsry among the Cates ‘Blaasky let eb known a8 soon a she arrived in America that she dna been in Tibet, and Theesopiealorthodony has it that she sted therefor several years under her mates before her inn tothe West. However, there & nothing in the maty passages on Buddhist in fas ‘reel hat could! not Rave een drawn from Western publications x epi te sil nth which Blavatsy negotiated the pil inherent ia the subject. As she sys, “Beginning with Godirey Higgins and ening wih Max Miller, every archacolowin an phiologit who ft Fury ad ser ‘vs stad the old eigon, has pereinedthattaken Mealy hey could ‘only ead therm on fale ack" And she goes on to give ths explanation oF Nirwana, which i lke « caifeaon of Hodgins watement shove “The pra or the existence of natare when alive inact andthe soit o dhe ts, the state of non-ing the Buddhist eanteric doc trne. The pure noting, o nonexintence i wanaated scoring othe ‘otercscne, would mean the pure spit! the NAMELESS or something ‘our imllect unable to rasp hence nating ® ‘Even among the scholars who had. seriously studied the old Wiad fom te ast 327 soles were unable wo gasp" We have nen hat Hargrave Jensey ait sin 7 cde alse a quit Pare at Bay ant 4 on cncted Pan Chand Mrs (hart Chad Miva 18141889). This Clete SlSetn sole testo of uo wih pinto Ce re an National Ascaton of rai, he Brae eee fad been educate Hind Clee), and he Tess SSPE ane in 7 ad te became Peden of the Ben ‘fhcagtal sce equ contr 2 he London Sia tena TO? Reo on The Pag of ie Bu a uk natin pong, Boi ad Be a rt i ean and ado ei in Goon n Rar. ee Mgr the Sami pslonphy and bth wre onal aes Jom and conten wo rier he personal © Feet om tet othe nnn, ing 0 ae o8 a ea mans "in he aament ofthe vou! ot neRhngDes! aeons ee ele extortion o he bain to he SS tae anv ce aie nated, ay ar er ce rue weno, ir expan oda beac reer remccpion of God an he aU sd the Meas of ting Nino oT ie _ ey pirualist and mea, very much enced ttle or example he compares the Vee ss a oar sas pice ws Hosighrey Days experimen wit so. aareee acter the tec of he tr wih Nasa He contests rest ces es otra any om the piaora moment aera ai oth ast ng ele Te Londen ea seats ty fund hn agresie ater token ein wi {Goutrentcing version of Budi, ae rte anne many of he sult Nr nin aie dp of ration with cts, so her gus Wes aan ee scompoming ser se severed the connection of the ee olny wht Ay Same) Dyan ip hem nd Sere emesis anda oer ren ad en i of eeineenmentetherncing whi Ara et Beton Sete mine Teva wor, hough Hsiang Unnare Hatt gh pes of he empl of Adam's ak in 00 eae nee a rm Nev So was undes te igh peat» pe aes and Ono ck Pal sre ems Ba) rats ico woul repay Suma’ hentai and ends we fs om bel ofthe Badin of Cen, ho t ts ay aren eecoeot Day" ix memory of the tan who encouraged them to 528 Wad fom the Bat ee ee sida, tbl mpi ee gn see ecto oe rlane aiae ae ee re Ree or ancarenantamebaredal sep teenm umf eee hn ea peatrenss earen wares eseeanee etre eat uae ait lat toa al eats ceed Sane eee es oe eae i ete ning en ert he Fe are eet pete yea ase eee Seco ce ete te ego pe ate Sahorereinaitnana mee etre n rea Theosopliy—te, the Theosophy that comes 0 fom the Ew-ts scurdlyPantheiem and by no means Theis. The ‘py ia word ofthe widest posible meaning which ifs {rely in Eater and Western iterate. Moreover the Theo- ‘Sphical Sie being of Batern origin, therfore goer beyond tbe narrom lint f the mediteval Theosophy of the Wes enters ofthe TS. can, therefore, sbseribe to tis Western Hen of Theosophy, Butt he vas majority oF thee members accept he Eastern ideas this marty has given ws the ight of “pplvng the term Theos only 0 howe members who do ‘ot beievein a “pervonal Go. “Thiewar afar ery fom the “oceulism” ofthe 187Dsand the Brother hood of Lixo, Blissey had rly tranaerred her allegiance from the ‘le co the Ganges sening in he process that I deveibe in Chapter Seventeen ae the parting of Fas and West.” “The factor of Theosophical “hela” fof such importance in hi schism hat afew more dariications are necessary. One of ts plainest and ‘Wedom fom te Eat 329 most uncompromising formulaions comes from Blvaty's master Koot From Lam noe going tener here into the question of Koot Hom ‘enuty: Mr. Johason has tentatively Wened him as Thakar Singh 2 ‘prominent Sik, hut nowhere ges that Thahar mote what are Known Srthe Mahatma Lees” to AP Sinnet and A.O. Hume, In 1882 KH, Soto Hume: "We deny God oth ax plosophers and Buddhist. We Imnow that there ae planetary and other pital ves andwe know there ‘Sin oar sem no sch thing ws God, either personal or impersonal ‘Much of Bitty’ later work, in pateaar Th Set Dacrne (1888) is based om information fre pen uti the "Mahatma Leters, supposedly from a esoerle Budahin source, and on esoteric Hinds Teachings for which one of her nove tnfreants was T. Sub Row {856-1800 A brillant Brain wer, Sua Row was the one person town to have convened with Blavaaky aban equal. Despite his yout, land the fact that e spent more te playing tennis than studying phi Ibmapty, he demonsied a matchless command of etre Hind doc vines Bleak wanted im to corte her Set Doze, but he cefused ‘ecstaehefele that in that book she had revealed too much, ‘Subba Row teats the question of God fr the standpoint of am [Advitin(nonstula), He explain that 3 personal god sas mach co be ‘oobied se any other phenomenon i te niverse=al Phenomena be- Ing, fom he Advan point of ew, devoid of uldmate reali. ven an Impersonal god If he were ia any vay conscous woul have to partic pat in he sory spt teoveen ego aad noa-ego, and hence be tace- {bl toa prior eas. The panheist poston, n which God isthe sum of {Ui beings iv alo untenable becuse in Advaita beings ae but sates of Consciousiets and these are constanly changing and becoming extn {oldhed, That lewes one and only one permanent cntion In thew ‘ene: perfect Uncoascousnes Subba Row ns up: When my readers once reabe the fact tht this grand onivere in ety but ge aggreaton of various states of omslosnes they will ote sipie to find that he nate sate af uncmckapes Ie onaidered a Prabha bythe Adratnn Although Subba Row i ot ke the word “atheist. so much thrown around ava term ot abuse, the uate reality athe defines it bears 0 ‘semblance tomy god, personal or impersonal, ad one ean canchde tha his conviconvam th aubjet were the sme a Koot Hoorn ‘Blots welomed thaw of ty He oF place whose dealogy (OF ‘theology could eto this evel She yrote a2 postuousl publisied esay: Wao fom the Bast 881 Nii” dhereforestands~even wit some Christian theo- login and diners, especialy with the earLer ones wo lived DuLa few removes from the profound Paosophy of the Inilated Poganr es n spoon for the Impersonal, ine Principle, she Infinite Al wih so Being thing A> Soph, the Parabrabman of the Vedanta. [| Union with That ‘not anablaion avundertod ia Earepe ‘Trashe shared hers calle stheian wih Dionysia he Arcopagite and with de Kabat a well tw deals and Budi Bt Hom “i she Bil the gap between the °NIn” and everday ife— ial of the Theosophical Mabatmat ito ou om time woul wake 8 Faninting ty Tn the years before World War I there was an unten parting ‘stinthe Theosophieal Society Between those who traveled atleast part ‘Of the way with Besant and Leadbeater and thore who were repelled by ‘The Paring of Eaton Wot 387 sdopsion ofthe young Brahmin boy fiddu Krishnamurti Thee intention ‘wart rain hi to become s Mahatna himself ad eventually to sete the otis of" Word Teacher” Tear on account of his tat ROMO Sener let the Society in 190, king the majority of the German Theosop hiss ith hia imo bis new movement of Anthropesyphy. When the Tong {waited moment came for the World Teacher to maifes on 8 August 192, Krsbnamure decid te office wa te memorable words 1 maintain that Truth is pathless land, and you cannot ap- preach iby any path whatoeer by any veigion, by any set, ‘Thav sy point of vew, and T here wo that absolutely and unconditional. Teoh, being lids, uncondoned, unapy reachable by ay path whatsoever, caot be organized: nar Should any organization be formed to lead or coerce people long any pereulr path. Hyou fst understand hat then you tale how impostble Ito organize a belie A betit i purely an invidal mater, and you czbnot and must ot Fame ie Iyou do, bncomes dead, crsalled becomes (red, 2c rligin, to he pedo thers sidhnamard demonstrated inhi own prion an extreme form of the Theosophical Enlightenment, consisting inte ute relestion of AIL gods, religions, ith seriptren, doctrines, Mahatma ad gurus ‘All that as etwas "sate" which he east 30 powell hat this teacher without teaching neve lacked fr auioncet or wealthy devo- tees. Rrghnamurt'sdeconseuction of spitalty marks one endpoint of the developments cined inthis book Some would clas hi th howe paradoxical mastts of Zen Buddhism, the very abmiry of whose words fd conducts upponed to shock the dase out tthe ecping sate of ‘ordinary consciousness I evry concept rejected, rth Isa pathess Tad, iCmust be present here and now a theultimate ray, vid of sisieton. Noting could be Turther Bas, geographically ar spiral, A he other exteme, an increasingly prominent feature of the ‘TheotophialSotey daring the years of rina prepraon was the Liberal Catholic Church. Leadtester hac then an artned legs tan of the Church of England before entering Theowopy and, isthe Soceqstounders, wok dhe formal so of Budi in Coon, This i not preven hm Eater tom reactivating his plesood wiia the fer Elimate ofthe “Old Catholics who ean the spostue ction bt do not ackaoledge the authority ofthe Pop inthis ubcalture, where the bishops outnumber the simple priests and deacon, Bishop Leadbeater ‘could indulge his love of dressing up and celebrating Mase, in which le 8 The Paring of a and Wet the angelic how present atthe Eucharist. Leadbeater ws anything bata Christan supremacist or Heras he revered the "Master Jesu x one Among other masters afer the Hinds pattern a mull wars At her he wat magician, and the Mass wan his preferred rite of ceremonial magi ‘fer reangKrstnamun' speech above, one cn se wha nies te man ve wlfered when he was obliged to stem Leadbeatere ‘eres. Bit. to, mut Rave trae in Devloka to se the clin the detested aking eer her Society. But wold Anna Kingaford ave by ested? Certainly not Like Lady Canes she remained 4 “Cathal” by her own defnidon, because she Beleed that the Catholic mys bot, and ritals preserved a ald and ving stream of the ner (Gnosis Leadbeater’ Liberal Catholic war the loiealcomequence of ‘The Pf Wy I preserved lhe glory of Catholic tal for thowe hose tates ran in thal ection, min the Sonor of papal story sad ogia arson’ lectares aout Theosophy and exoterle Christianity make ‘no menon of Kingsford and Malt He cold not hae peeved of Si rejeton a itor and of the “Word made Fess ental 0 hisown ete Nor did he sare ht conviction ofthe doctine of rein ‘aration In the at of his hee books, "The Fart My’ Birth ad ‘Death (1829), Harsson remarks tht reincarnation may or may not be tre, tt that is mercy phlowophieal speculation and not par ofthe {Griaian faith,Hewaspobabing to The Pfs Way atthe en of The Temvreena Uncen, ere he mentions areal of ghost in dhe ofr mont dangerous forma" ‘arson Chvbtan aotercio was a ery dierent thing trom Kingford'serotri Chany, ot Leaeatery In The Pel Wa iis the Hermetic wadion that prenide the eotere hey to understanding and revving Christianity: a hey thats equllyapliabeto other tee fons. In Chyisanesoteicim, on the eontay ke Chisanty that Eomes at and jue citric, To he nglsspesing wld today, is represen ince group a diferent tthe Antropovophise, {he schoo! of Qube magic Headed by Gareth Knight, andthe amie fm of valenin Tonbergt tachings (naably bis onceatonymots Mattes onthe Tar). or them, the Wore Jens nique veut ‘of dvine incarnation, difering In ence from other teachers orm tar With che best wl tthe word, they cannot reconcile the reeled” ‘elqionsof the Abahani aly wih the nara relgons of Bodiam nd Hinduism, any more chin withthe deta ofthe Eoightenment In Badhisn, there so gd to do the revealing in Hindu. there are ‘too many, 90 that no people or group can claim an exclusive relationship ‘The Peng ofa and Wet 369 coventl eign afte the fshion of Victorian misionatis, They convey he mesage more sab, by saying tha ocental reigns areal ery fine {or Oren, but tha Westerners do mut beter wo fllow aWestern wa. ‘When soupled with the docrine of Chri uniqueness. this that indus, Budabins, and pagans ar sl stuck in an eave stage of I ‘mani eligi evolution. The coleidence wth general European at ‘ade to the Eat nthe colonizing period Is too obvious o overtook. "Tira now ¢o 4 igre whose whole Ife ilstrates the aie of hs chapter He Allan Bennet (1872-1028, otberise the Bikku Ananda Metey (or Maley), Benet lat his father when he was boy and was Biveady earning a ng fn his eens av a sled chemist nd lboratory {ecimitan, Atsome point be war “adopted” by S1-MeGregor Mathes! tind ade the clan name “MeGregor” ater bisown. Given Mathers i= ‘istances dating Benet youth itcanaot have been an adoption a orally understood, bat wa probabt case ofthe older man aking the Jou wder bis wing, Pie incoded binging him nto the Golden Dawn, Sone of eats snd mom prevoious members “Another man whe sumed dhe name McGregor a 2 ribute co Mathers was Aleiner Crowe (1875-1947) When he joined the Golden ‘avin n 1896 fe sere mete that Bennet the mast advanced agin of the Order, Crowley ial ham i a room next to his ove atin Chacery Lane, and together “they regula evoke spss to se ible anderen tangible sppearane,”waies Kenneth Grant Fhe evo ea feinsalso experimented with droga Benet wat already a connec? [Fikes and ot js at a esearch chemi foro alle his asta he ‘hed to tae, otalon, oplum, morphine, and cocaine al egal a that Lime). He sso made use of Anna Rigor’ chon vehicle fo Muni ‘ated dreams chlorforn'® Bruaton ad that he went on 0 expe ‘ent with pons until once he tok tremendous overdose which would ‘ave instar killed nother an bt whic lef gale unarmed. "There weve two other elements in Benmet’s makeup that kept him Soom the destin tha helt paragraph might lad one to predict Fist there was the dteioration of heath, bis by 1900 ws 80 ad dat bison hope wast lee Engand fora warmer chmate. Second, be bad been Buda since the age of eighteen. His enthusiasn began wi the ‘eading af Edin Aol The Lag of ui then, “deeply moved bythe pre ard aol ath he soe al the Engish ansations of Bad {his sxieures that he could Bnd. Now he was eager to eee the lands Inter, he believed 2 thie of sanity ved ner tis Benign philoso Thy. Growey gave hin a hundeed pounds and he took ship for yon. nthe county, where lata and Olot fad formally entered Boddhiom ewenty ears eatier, Bennett spent his time studying Pali un- 370 The Pingo Eantand Wise Figure 171... MacGregor Mather (1854-1918, ly now on a mountailimbing expedition around the world, sted hin {nd sayed for some months of "magical seinen” and yoga sty. ‘That was the cod of Crowley's apprenticeship. and the end of Bennet’ The Poing of Bat end Wot 371 the Sungha). For this purpose he moved to Burma, and was ordained sit plesia ceremony on 21 May 1902, being only re second white man ‘Bennet’ ambiin vat o tke Bude back o he Ws, erase the was convinced that taste nly ton othe problems of modern ‘ankind. Under hireeligiousname of Ananda Meta, he edited aga ‘ne, Buhiy, intended o reach Horaves and readers England and prepa for the appearance of misionaresinperon, ese heertaed Fis position aan uncempwomising Theravada or Hinayanis, he, fo Tower af the socient Southern School of ddim that denies the exist tee of any god or any soul, He wrote that he egurded the Dalal at, pital Read of he Mabayana school, wide abate indiference Bennetts fie lectures in Ceylon fad been given atthe Theosophical Society, While he praited Theonphy a the ine opener ofthe Western ‘mental to Bsidahit rath fe Bel dat sailed este” Buddhism fr presumptuous and iteading, especialy in reseposing the sou “octrine® Asfor other religions he considered them as stemming merely ftom someone's experiences of one ofthe suger of Nibbana ner preted avording to their own pycoloy.Fligousprejudies, and the hee of ther audience forgo, te. ln short, hey were delusions Tike the Theonphint i hare Bennet to ace the efforts made tex pont these if relgions tothe Eat wile the Bape of Gapter Three were conten 0 abe Christianity wit admiring Jesus Chet, Bennet wae not. ln an article on "The Training of the Min” he who can eaimate she power of one hurnan mind, whether for food or fore One sch mind, the ind of man ike Jesus Ere, ay bring boos the torsred death of many milion nem ay mech sates and seigions and dys ad cee Aine misery ane sfferng: another mind, employing the fame manner of energy, ut igh using that energy forthe Tenet of others may like the Buddha ring hope ito the hopeley lives of tones upon core of uma bebngs, ay ease by a thousand the pity and lowe of that hited of hi Imani, maya nasnerable ae of beings Yo come to that Pee for which wealrae-—that Peace the way to which 0 1 not surprising io leur that these words were publied i Crome’ private magutine The Exuinen No other editor in the oeeae ‘pital of entre Reld would have allowed them, Benet’ formation ata acienat was crucial to his religious ateude ore ene se The Pati of as an West igor 17.2. Allan Bonet (1472-190 The Paring of Fast and Wet 373 the physical sciences and deaws many paraielsfrom machinery, ches, tac pice order to illsrate Buds eaehings He hd touching Ii ta eh applicaon of reason wot ensue the progres of umn ‘rani wil surely adrance dung this coming century be ont our highs teu Asthe great ieahingsof ence come ome tothe manes ofthe pene edaation progresses at the conditions of th sing proletariat are cont im proved alte by new discovers and by the outgronth ofthe ‘piso human the od brbarouscacetaeds wil iy pet {the whole folly and fnfrronade of mtariom ans cil rus of warfare are swept ava or ever Bennet conteibuted to this happy prospect by working on uti \entions—novel types of motors, relrierato. et—wih the hope at, I evetopey they might provide the inca backing fora Buddhist mis Jello robe of his Order and made is beadgusrtes a the Bui Soc fy of Great Briain and Leland, founded the previous yess, During his ‘nision he gave an iter the spt magnine Ligh in wb Neal dst Bodhi and apse are nota sonic ha Bdsm has ghost world, too, which one of six kingdoms ia which one immediately reborn on death If some spiralis riled se his paral thee “Summer Land," few an have hiked what the BAAKu sald next. Bodin has 20 God, either in the anthropomorphic or spite nena. Tuere are the Brahma beta st Mab raha de greatent of them allen ofthe va vali

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