Letter №11

Letter №11 (ML-28)

Mahatma K.H. - A.O. Hume

After December 1, 1880

Pages - 22.

Русский

Page 11

direct and positive accusation. I am shown guilty of the pursuit of a wicked, mean object through low and contemptible means, i.e., false pretences. . . .

In penning these accusations did you stop to think, that as the projected organization had something grander, nobler and far more important in view than the mere gratification of the desires of one solitary person — however worthy — namely in case of success to promote the security and welfare of a whole conquered nation — it is just barely possible that that which to your individual pride may appear a "low motive" is after all but the anxious search for means which would be the salvation of a whole country ever distrusted and suspected, the protection by the conqueror of the conquered! You pride yourself upon not being a "patriot" — I do not; for, in learning to love one's country one but learns to love humanity the more. The lack of that you term "low motives" in 1857 caused my country-men to be blown by yours from the mouths of their guns. Why then should I not fancy that a real philanthropist would regard the aspiration for a better understanding between the Govt. and people of India as a most commendable instead of an ignoble one? "A fig" say you "for the knowledge and the philosophy

Page 12

on which it is based," if — "it would not be of any good to mankind," would not "enable me to be more useful to my generation," etc. etc. But when you are offered the means of doing such good you turn away in scorn and taunt us with a "lure" and a "sham"! Truly wonderful are the contradictions contained in your remarkable letter. . . . And then, you laugh so heartily at the idea of a "reward" or the approval "of your fellow-creatures." The reward to which I shall look will be," you say — "in earning my own self-approval." "Self-approval" which cares so little for the corroborative verdict of the better part of the world at large, to which the good and noble deeds of one serve as high ideals and the most powerful stimulants to emulation, is little else than proud and arrogant egotism. It is Himself against all criticism; "Apres moi — le deluge"! — exclaims the Frenchman with his usual flippancy. "Before Jehovah was, I am"! says Man — the ideal of every modern intellectual Englishman. Gratified as I feel at the idea of being the means of affording you so much merriment, namely in asking you to draft a general plan for the formation of the A.I. Branch, I yet am bound to say again that your laugh was premature in as much

"Après moi - le déluge!" translates as "After me, the deluge," meaning "What happens when I'm gone is none of my concern."

Page 13

you once more misunderstood entirely my meaning. Had I asked for your help in the organization of a system for teaching the occult sciences, or a plan for a "school of magick" the instance brought by you of an ignorant boy asked to work out "an abstruse problem regarding the motion of a fluid inside another fluid" might be a happy one. As it is, your comparison falls short of the mark and the bit of irony hits no one; for my mentioning the subject related merely to the general plan and outward administration of the projected Society and not in the least to its esoteric studies; to the Branch of the Universal Brotherhood not to the "School of Magick" — the formation of the former being the sine qua non for the latter. Most assuredly in such matter as this one — the organization of an A.I. Branch, to be composed of Englishmen and meant to serve as a link between the British and the natives — (the condition being that they who want to share in the secret knowledge, the inheritance of the children of the soil, must be prepared to accord at least some privileges hitherto refused to these natives) — you English people are far more competent than we to draft a general plan. You know the conditions you would be likely to accept or reject as we might

Page 14

not. I asked for a skeleton plan, and you imagined I clamoured for co-operation in the instructions to be given in spiritual sciences! Most unfortunate quiproquo — and yet Mr. Sinnett seems to have understood my wish at a glance.

Again you seem to show an unfamiliarity with the Hindu mind when you say: "not one in ten thousand native minds is as well prepared to realize and assimilate transcendental truths as mine." However much you may be right in thinking that "amongst English men of Science there are not half a dozen even whose minds are more capable of receiving these rudiments (of occult knowledge) than mine" (yours) — you are mistaken as to the natives. The Hindu mind is pre-eminently open to the quick and clear perception of the most transcendental, the most abstruse metaphysicaltruths. Some of the most unlettered ones will seize at a glance that which would often escape the best Western metaphysician. You may be, and most assuredly are our superiors in every branch of physical knowledge; in spiritual sciences we were, are and always will be your — Masters.

But let me ask you, what can I, a half civilized native, — think of the charity, modesty and kindness of

Quid pro quo ("something for something" or "this for that") is a Latin phrase that means an exchange of goods or services.

Page 15

one belonging to a superior race; one, whom I know as a noble minded, just, and kind hearted man in most circumstances, of his life, when, with all ill-disguised scorn he exclaims: "if you want men to rush on blind-fold, heedless of ulterior results # — stick to your Olcotts — if you want men of a higher class, whose brains are to work effectually in your cause, remember . . ." etc. My dear Sir, we neither want men to rush on blind-fold, nor are we prepared to abandon tried friends — who rather pass for fools, than reveal what they may have learnt under a solemn pledge of never revealing it unless permitted — even for the chance of getting men of the very highest class, — nor are we especially anxious to have anyone work for us except with entire spontaneity. We want true and unselfish hearts; fearless and confiding souls, and are quite willing to leave the men of the "higher class" and far higher intellects to grope their own way to the light. Such will only look upon us as subordinates.

I believe that these few quotations from your letter and the frank answers they have called forth, are sufficient to show how far we are from anything like an entente cordiale. You show a spirit of fierce combativeness and a desire — pardon me — to fight shadows evoked by your own imagination. I had the honour

----------------------------

# I never said – I did!

Page 16

of receiving three long letters from you even before I had barely time to answer in general terms your first one. I had never positively refused to comply with your wishes, never had answered as yet one single question of yours. How did you know what Future held in store for you, had you but waited one week? You invite me to a conference only, as it would seem, that you may show me the defects and weaknesses in our modes of action, and the causes for our supposed failure to convert humanity from their evil ways. And in your letter you show plainly that you are the beginning, the middle and the end of the law to yourself. Then why trouble yourself to write to me at all? Even that, which you call a "Parthian arrow" was never meant as such. It is not I, who, unable to get the absolute will depreciate or undervalue the relative good. Your "little birds" have, no doubt, since you so believe, done much good in their way and I certainly never dreamt of giving offence by my remark that the human race and its welfare, were at least as noble a study, and the latter as desirable an occupation as ornithology. But, I am not quite sure that your parting remark as to our not being invulnerable as a body is quite free of that spirit which animated the retreating

Page 17

Parthians. Be it as it may, we are content to live as we do — unknown and undisturbed by a civilization which rests so exclusively upon intellect. Nor do we feel in any way concerned about the revival of our ancient arts and high civilization, for these are as sure to come back in their time, and in a higher form as the Plesiosaurus and the Megatherium in theirs. We have the weakness to believe in ever recurrent cycles and hope to quicken the resurrection of what is past and gone. We could not impede it even if we would. The "new civilization" will be but the child of the old one, and we have but to leave the eternal law to take its own course to have our dead ones come out of their graves; yet, we are certainly anxious to hasten the welcome event. Fear not; although we do "cling superstitiously to the relics of the Past" our knowledge will not pass away from the sight of man. It is the "gift of the gods" and the most precious relic of all. The keepers of the sacred Light did not safely cross so many ages but to find themselves wrecked on the rocks of modern scepticism. Our pilots are too experienced sailors to allow us [to] fear any such disaster. We will always find volunteers to replace the tired sentries, and the world, bad as it is in its present state of transitory period, can yet furnish us with a few men now and then. You "do not propose

Page 18

moving further in the matter" unless we make "some further sign"? My dear sir, we have done our duty: we have responded to your appeal, and now propose to take no further step. We, who have studied a little Kant's moral teachings, analyzed them somewhat carefully, have come to the conclusion that even this great thinker's views on that form of duty (das Sollen) which defines the methods of moral action — notwithstanding his one-sided affirmation to the contrary — falls short of a full definition of an unconditional absolute principle of morality — as we understand it. And this Kantian note sounds throughout your letter. You so love mankind, you say, that were not your generation to benefit by it, you would reject "Knowledge" itself. And yet, this philanthropic feeling does not even seem to inspire you with charity towards those you regard as of an inferior intelligence. Why? Simply because the philanthropy you Western thinkers boast of, having no character of universality; i.e. never having been established on the firm footing of a moral universal principle; never having risen higher than theoretical talk; and that chiefly among the ubiquitous Protestant preachers, it is but a mere accidental manifestation but no recognised Law. The most superficial analysis will show, that, no more than any other empirical phenomenon in human nature, can it be taken as

"Das Sollen" ("Ought" or "the ought") was central to Kant's account of morality. It expresses the moral or rational necessity of an action, shown to us by the practical reason.

Page 19

an absolute standard of moral activity; i.e. one productive of efficient action. Since, in its empirical nature this kind of philanthropy is like love, but something accidental, exceptional, and like that has its selfish preferences and affinities; it necessarily is unable to warm all mankind with its beneficent rays. This, I think is, the secret of the spiritual failure and unconscious egotism of this age. And you, otherwise a good and a wise man, being unconsciously to yourself the type of its spirit, are unable to understand our ideas upon the Society as a Universal Brotherhood, and hence — turn away your face from it.

Your conscience revolts you say to be made "a stalking horse; the puppet of a score or more of hidden wire-pullers." What do you know of us since you cannot see us; what do you know of our aims and objects; of us, of whom you cannot judge? . . . you ask. Strange arguments. And do you really suppose you would "know" us, or penetrate any better our "aims and objects" were you to see me personally? I am afraid, that with no past experience of this kind, even your natural powers of observation — however acute — would have to be confessed more than useless. Why, my dear Sir, even our Baharoopias can prove a match any day for the acutest political Resident; and never yet one was detected or even recognised;

A Behrupiya or Bahrupiya is an impressionist or impersonator in the traditional performing arts of India. It was once common for him to make a dramatic entrance at festivities dressed as a policeman, priest, or other figure and create a commotion. He would be awarded only if he was able to successfully convince his audience of his fake identity.

Page 20

and their mesmeric powers are not of the highest order. However suspicious you might ever feel about the details of the "brooch" there is one prime feature in the case which your astuteness has already told you can only be accounted for on the theory of a stronger will influencing Mrs. Hume to think after that particular object and no other. And if Mad. B., a sickly woman, must be credited with such powers, are you quite sure that you yourself would not also be made to succumb to a trained will, ten times stronger than hers? I could come to you to-morrow, and installing myself in your house — as invited — get an entire domination over your whole mind and body in 24 hours, and you never aware of it for one moment. I may be a good man, but so I may, for all you know, as easily be a wicked, plotting schemer, hating profoundly your white race which subjugated and daily humiliates mine, and — take revenge on you — one of the best representatives of that race. If the power of exotericmesmerism alone were employed — a power acquired with equal ease by the bad as by the good man — even then you could hardly escape the snares laid out for you, were the man you invited but a good mesmeriser, for — you are a remarkably easy subject — from the physical stand-point. "But my conscience

Search form