The Pilgrim

The Quarterly Bulletin of the Christian Society for the Study of Hinduism

The Christian Society for the Study of Hinduism

Patrons: The Metropolitan of India, Calcutta Bishop BRENTON T. BADLEY, Delhi.

President: Bishop CLEMENT D. ROCKEY, Lucknow.

Vice-Presidents: The BISHOP of LUCKNOW, Allahabad Dr. A.J. APPASAMY, M.A., Ph.D., Palamcottah. Rev. C.S. THOBURN, M.A., Jabalpur. Rev. G.H.C. ANGUS, M.A., Serampore College.

Secretary: Dr. J.E. McELDOWNEY, Leonard Theological College, Jabalpur

Treasurer: Dr. C.H. HAZLETT, A. P. Mission, Mainpuri, U.P.

Convener, Benares Institute: Rev. R.C. DAS, M.A., Benares United City Mission, Ramkatora, Benares Cantonment.

Committee: Mrs. W. STANLEY GOULD, Ewing Christian College, Allahabad Prof. V.E. DUTT, M.A., B.D., Serampore Mr. PAUL DAS, B.A., N.I.C. Tract and Book Society, Allahabad Rev. J.S. MOON, M.A., Ramkatora, Benares

Editorial Board: Bishop Clement D. Rockey, Dr. A.J. Appasamy Mrs. W.S. Gould Rev. C.G. Diehl (Madras) Dr. J.E. McEldowney Prof. V.E. Dutt Rev. A.M. Ward (Bangalore) Mr. R.C. Das Rev. J.S. Moon (Editor)

The objects of the Christian Society for the Study of Hinduism are,

1. To create and maintain adequate interest in the study of Hinduism by Christians
2. To carry on the study in a sympathetic, constructive and critical way for the purpose of effective evangelism and
3. To achieve the above objects in co-operation with Church and Mission bodies.

The activities of the Society are,

1. To conduct in Benares (and if possible in a South Indian centre) an Institute of Hinduism stressing its popular aspects
2. Publish The Pilgrim, a quarterly bulletin, bearing on Hinduism, its relation To Christianity and work among Hindus and
3. To encourage the organisation of a permanent School of Hinduism.

The minimum annual subscription is Rs. 2/-. Membership fees and gifts may be sent to the treasurer, Dr. C.H. Hazlett, A.P. Mission, Mainpuri, U.P.

Every member will receive The Pilgrim free.

Christ and Christianity in Hindu Radical Criticism

BY ASHANANDA NAG, CALCUTTA (Continued)

It is rather amusing to find that in an article on Buddhism and Christianity in the Buddhist Review of London (Oct. - Dec. 1915) Mr. K.M. Panikkar, a Hindu writer, says that ‘scholars are agreed that a strong Buddhist sect existed in Alexandria’. We are further told that ‘it is practically certain that the Essenes a sect - a non-Jewish sect - were Buddhists.’ The first statement is perhaps based upon a wrong interpretation of a Buddhist passage. History does not record the existence of any Buddhist sect at Alexandria. We are not aware that critical scholarship identifies the Alassada of the Buddhist book Mahawanso with the famous Hellenic city of Egypt. The Buddhist account is full of exaggerations and borders on the mythical. Making allowance for the exaggeration which is characteristic of Buddhist history, we think that it is more reasonable to say that Alassada means Alexandria ad Caucasum (vide Lightfoot’s Colossians and Philemon, 1912, pp. 388-89; Christianity and Buddhism by Berry, S.P.C.K., pp. 220-21). It is indeed true that Dion Chrysostom in one of his orations said that he saw some Indians in the crowd he was addressing. But those Indians might have been merchants (either Hindu or Buddhist) who visited Alexandria for purposes of trade. Mr. Panikkar’s remark about the Essenes hardly carries conviction. The majority of competent scholars, e.g., Zeller, Reim, Lightfoot, Schurer, Ginsburg Westcott, Conybeare and others reject the theory of Buddhist influence. One might also state that Mr. Panikkar’s view, which is an echo of Lillie’s theory, was repudiated in an earlier issue of the Buddhist Review (July-Sept. 1910). We have already given our reasons for the rejection of the Buddhist hypothesis.

The late Mr. R.C. Dutt who is still remembered in England for his delightful translations of the Ramayana and Mahabharata, was of opinion that Christ was influenced by Buddhism. An admirer of ‘the pure-souled and gentle Jesus’, he somehow thought that Christ must have come under the influence of the Buddhist religion. He could perhaps reach no better conclusion than that with Arthur Lillie for his infallible guide. Dutt has a chapter on Christianity in its relation to Buddhism in his History of Civilisation in Ancient India. He notes some apparent similarities between Buddhism and Christianity and poses whether these similarities are merely accidental. The strength of this Chapter lies in the insinuation rather than in any direct suggestion. It is hardly necessary to remark that the so-called similarities are not strong enough to form the basis of any reliable theory of Buddhist influence. Mr. A.J. Edmund’s collection of Buddhist and Christian parallels seem to be more worthy of serious consideration, although the conclusions of that American writer are often wide of the mark. The resemblances between the birth-legend of Buddha and the Apollo-legend of Greek, Mythology, between certain Buddhist tales and some more ancient Old Testament stories are more striking than the similarities which Dutt notes between Buddhism and Christianity. We do not affiliate the Buddhist tales to Greek or Jewish sources, for the tendency of criticism is to look for the origin upon which the Jew, the Greek and the Buddhist alike drew. If enthusiasm for Buddhism interferes with the free exercise of reason, it must then be said that the Buddhist faith is in a bad way. Equally, unconvincing is the argument which Dutt puts forward in pursuance of Renan’s theory. “Renan, who is so unwilling to admit Buddhist influence on the development of the Christian faith,” we read in Dutt’s book, “nevertheless states that there was nothing in Judaism which could have furnished Jesus with a model for the parable style. On the other hand, we find in the Buddhist book parables of exactly the same tone and the same character as the Gospel parables.” It behoves us here to point out that Dutt’s manipulation of Renan’s view is unfair to the great French writer. Renan would hardly send Jesus to the Buddhist for lessons in parables. We are expressly told that ‘it is difficult to believe that Buddhist influence is present in Christ’s parables’ (Renan). But the famous author of the Life of Jesus, nevertheless thinks that the parable-style was unknown in Old Testament literature. How does Renan come to this conclusion? Here the stylist overpowers the historian and causes him to turn a somersault. We have in The Second Book of Samuel two examples of parables which are older than any that may be found in the Buddhist scriptures. There is another parable in the writings of the Prophet which reminds us of the more famous one recorded in the Gospel according to St. Matthew 21:33.¹ One would bear in mind that the use of the word ‘parable’ in connection with Buddhist precepts is a misnomer for which the translators of the Pali canon are responsible. When we consider the Buddhist illustrations which are parables in the strict sense of the word and compare or contrast them with the parables of Jesus, we find that the latter are diametrically opposed to the former in spirit and setting, only one or two points of minor importance being common in either case.

It may not be irrelevant here to examine Renan’s other views. A brilliant piece of work as it undoubtedly is, Renan’s Life of Jesus unfortunately abounds with contradictions. With a truly French enthusiasm Renan recognises ‘the bold originality’ of Jesus but in the same breath tells us that Christ unconsciously imbibed Persian, Greek and Buddhist ideas. He almost takes us by surprise when he informs us in the same passage that Jesus was ignorant of the name of Buddha. We need not concern ourselves with the Persian and Greek elements which Renan presumes to detect in the teachings of Jesus. That question has been discussed by the great scholars of the west. One is hardly entitled to think that there are Greek elements in the teachings of Jesus. That theory is as old as Celsus. We must not confuse Paul with Christ. The pure and simple Gospel of Jesus is neither Greek nor barbarian - it is universal because it comes, straight from the heart of one who saw life and saw it whole. Harnack goes so far as to say that Christianity deteriorated when Greek elements were thrust upon it by the Alexandrian School of theology. Dean Inge, on the other hand, is enthusiastic about the Greek elements in patristic Christianity. To us this incorporation of Greek ideas by Christianity is a proof of adaptability which is a sine qua non of universality. To come to the supposed existence of Buddhist elements in Christ’s teachings, we must say that we have not yet discovered any. The late Professor J. Estlin Carpenter, who knew both Christianity and Buddhism better than most scholars, never suggested that Jesus was indebted to Buddhism, although he thought that the Lucan account of Simeon was based upon the Buddhist tale of Asita. We know that, in regard to the ideas of charity, righteousness, duty and sin, Christianity to a large extent agrees with Buddhism. But the teachings of Jesus on these points are quite in line with the nobler strain of Judaism which sometimes finds expression in the Hesateuch and often in the writings of the prophets. A careful examination reveals the fact that those precepts of Jesus which are somewhat similar to the teachings of Buddha may be related to these Jewish precedents. It may be noted that the parallels which have been edited by E.J. Thomas in his Buddhist Scriptures (pp. 107-8) are far-fetched. Thomas does not there suggest Buddhist influence. Borrowing however is a game at which two can play. The question has therefore been raised whether Christianity exercised any influence upon Buddhism. In a book of a later school of Buddhism which is known as the Greater Vehicle there is a story which reads like a Buddhist version of the parable of the prodigal son. Other similarities between Mahayana Buddhism and Christianity have been noted by Beal, Carpenter and others. Are these similarities due to Christian influence? One most unexpectedly finds that Mr. Albert J. Edmunds thinks so. We should, however, reserve our judgement till we are in possession of the necessary evidences. All we can now say is that a competent authority like Beal inclined to the theory of Christian influence. The question is too intricate to admit of a cut-and-dried answer.

There was a time when the Hindu took delight in the argument that his religion was based, not upon a person, but upon ideas. Years of polemical experience have effected a change in Hindu apologetics. It is a far cry from the worship of vague ideas to the trend of recent Hindu criticism which is conscious of a lacuna that has so long passed unnoticed. A hidden want is clamouring for redress and need is being felt of a person who can be pitted against Jesus of Nazareth. All honour to those Christian teachers who have brought about this silent revolution. In the Hindu pantheon where gods and goddesses appear and disappear in bewildering succession, there is not one who can meet the requirement of the age. The sages know in part and prophesy in part; they have no experience of that which is perfect. Disappointed in Hinduism, some Indians turn to the Buddhist religion and find in Gotama their ideal hero. Those who honestly deny God in theory must somehow or other affirm Him in life; and to this rule the noblest member of the Sakyan clan is no exception. Disgustingly Godless in his views, Buddha is yet the most God-like teacher India has produced. An attempt is sometimes made by the Hindu and Buddhist critics of Christianity to prove that Gotama reached a higher stage of moral perfection than Jesus. It is said that Christ falls short of the standard of a sage, because He occasionally gave vent to anger. Buddha is praised at Christ’s expense and the conclusion is drawn that the Indian standard is so high that the Founder of Christianity fails to attain to it.

It is nothing short of trading upon people’s ignorance or betraying one’s own to ask men to believe that Buddha is morally greater than Christ. In Jesus righteous indignation takes the place of whimsical anger-the irascible element finds a teleology. We are face to face with the hate of hate and the scorn of scorn. We see a sublime example of that moral enthusiasm - Hebraism as Matthew Arnold calls it - which is at the root of all progress. With his natural anti-Christian bias Bertrand Russell would have us believe that Christ denounced those who did not hold the views he held. We know that in doctrinal matters Jesus largely agreed with the Pharisees, and yet their hypocrisy did not escape His just censure. Jesus set more value on the inner life than on dogmas. We find, on the other hand, that in Buddha’s character anger is unredeemed by any moral fervour. Mere trifles sometimes put him out; the criticisms of the Brahmins sting him to the quick. The equanimity of Buddha is occasionally no better than that of Seneca “who almost gets angry himself at the very notion of the wise man being angry.” In the Angutiara Nikaya no language is too filthy to be used against the Brahmins. In his altercation with Ambattha Gotama insinuates that the members of his own caste are superior to those favoured children of Brahma. When Arittha changes the teachings of Buddha to suit them to his need, the great sage flares up and calls him a fool. On another occasion he indulges in squeamish oddity - a temptation which we ordinary mortals, frail as we are, often rise superior to. A young man calls on Buddha, and without any consideration for the youth of the visitor Gotama snubs him. As conversation reaches a critical point, the preacher of Nirvana flies into a passion and vociferates: “You must answer this question, Ambattha. If you do not make a reply, your head will split in pieces on the spot.”

Prof. T.W. Rhys David, seeks to extenuate the badness of the situation. He thinks that the threat in question means nothing. In view of external and internal evidences we are unable to agree with Rhys Davids. We read in the Brihadaranyaka Upanishad that Yajnavalkya, a Brahmin sage, used the same threat in a controversy in which there was more heat than light. The result was that Sakalya, the opponent of Yajnavalkya, was beheaded to the dubious profit of some thieves who stole the bones mistaking them for precious things. We also read of Yajnavalkya threatening Gargi, the Diotima of ancient India. No misfortune befell her as she was sensible enough to pay heed to the warning. We often find sages indulging in intimidation in the Upanishads. Commentators tell us that when an uninitiated priest assisted at a sacrifice in the presence of an initiated one, the former was in danger of losing his head. (See The Upanishads (S.B.E.) by Max Muller, 1900, Pt. I, p. 19; Pt. II, p. 149, etc.). To come to the internal evidence, we read in the Ambattha Sutta that when Buddha had threatened Ambattha, “the spirit who bears the thunder-bolt stood over above Ambattha in the sky with a mighty mace of iron.” This proves that the threat was not meaningless. We are at any rate entitled to conclude that Buddha was in a terrible fit of anger and contemplated revenge. No pro-Buddhist apologist can gloss over this plain fact. We must of course make allowance for the mythical elements of the description. Buddhist books are full of them.

It is surprising to find that some writers twist facts to prove that Buddhism is superior to Christianity. Thus, Prof. S. Radhakrishnan in his Hindu View of Life (pp. 55-56) denounces the supposed intolerance of Christianity and mentions Buddha’s attitude towards the Ajivakas for the edification of his Christian readers. The attitude of Buddha towards that sect was by no means so liberal as Prof. Radhakrishnan makes out. The Professor’s remark is likely to mislead an unwary reader. Buddha was a staunch believer in the doctrine of Karma; and the Ajivaka, who went to heaven, had that happy experience because he adhered to Karmavada - a theory which Buddha himself advocated. According to Buddha, that Ajivaka was the only one of his class who had the privilege of living in paradise. Buddha could not recall a single instance of an Ajivaka who had attained sainthood. It is difficult to believe that Buddha was free from odium theologicum (Majjhimia Nikaya, Lxxi).

In connection with Hindu-Buddhist criticism of Christianity we should note another point before we leave the subject. We are told that the Buddhist scheme of compassion includes the whole universe - men, beasts, and birds. It is assumed in these circles that love, as preached by Christ, concerns itself only with man, leaving out of account other creatures that inhabit our planet. A distinction should be made here between Gotama and Buddha - the man who preached a system of ethics and the person who was deified by his admiring followers. In Gotama’s outline of religion there is no place for love in the Christian sense of the word. Like the Stoicism of Epictetus, Marcus Aurelius and Seneca Buddhism gives us a lofty spiritual system with no individual souls to be saved, a catalogue of virtues with no divine glow about them, and incentive to charity with no love in it. The great Apostle of the Gentiles would call it sounding brass, a tinkling cymbal. But it is not for us to condemn this system - it has played a noble part in the history of our race. While the faith of Zeno has ceased to exist as a faith and given place to a nobler religion, the creed of Buddha still explains the riddle of life to millions of men and women from one end of the Extreme Orient to the other. “To the world that had grown very weary gazing on the cold passionless grandeur which Cato realised and which Lucan sang” says Lecky, “Christianity presented an ideal of compassion and love - Teacher who could weep by the sepulchre of His friends, who was touched with the feeling of our infirmities.” But that was the world of Justin Martyr, Tertullian, Clement, Origen and Augustine. Will the phenomenon repeat itself in the Far East? Whatever may happen in future, Jesus will always remain our Divinest Symbol - the supreme expression in time and space of that everlasting pity which seeks and saves, which allows not a sparrow to fall on the ground without the father.

Additional Notes

The article was written in the hope that missionaries of the Cross of Christ would pay heed to the destructive criticisms levelled against Christianity by non-Christian opponents. We must boldly accept the challenge of non-Christian critics and convince them that Christianity by no means encourages intellectual laziness. We ought to make it quite clear to ourselves that ignorance is in no sense faith writ large. Some Christian readers might well exclaim, “But Christianity is life; it is not disputation.” It is quite true that Christianity is life. But, is it not also equally true that a robust zeal for truth, which is not too indolent to engage in fruitful and honest disputation, is part of the good life envisaged by Christianity? With goodwill towards non-Christian critics and with malice towards none, we should be able to give reasons for the faith that is in us.

The Christian Church threw up Origen when Hellenism had been waging an offensive war against the religion of the Galilean. When paganism began to sing its swan-song and to curse Christianity for the doom that was then impending over the glory that had been Greece and the majesty that had been Rome, Augustine wrote his “City of God” and some of his memorable epistles. Christianity has always been compatible with a faith that enquiries and proves all things and holds fast that which is true.

Discussion in this article centres round the historical affiliations of Christianity. The Hindu offensive proceeds oftener than not along this line. There is nothing original about Christ and Christianity; and the Founder of the Christian faith had drunk deep at the fountain of Gotama’s religion. In the advertisement columns of a Calcutta nationalist organ which claims to be the most widely circulated daily in India a group of Hindu intellectuals inserted an advertisement to the effect that Buddhism was the mother of Christianity. This message was printed in bold type and given a prominent place on the front page. The present writer had occasion to write to the Editor of this Hindu-edited daily and pointed out that the view that Buddhism was the mother of Christianity would be held only by those who knew little of Christianity and even less of Buddhism.² But Hindu propaganda has not yet found it necessary to arm itself with weapons sharpened by critical and accurate scholarship. The propagandist appeals to the will-to-believe, that mysterious, powerful and inevitable psychological factor. Pandit Jawaharlal Nehru goes out of his way to inform his readers that Christ was acquainted with the main tenets of Buddhism and that Jesus may have visited India and learnt Indian wisdom here (see Glimpses of World History by Nehru). Nehru the theologian bungles when he turns his back upon the proper domain of Nehru the politician. Nehru’s politics is certainly much sounder than his theology: and the latter is not a patch upon the former.

Important as the historical affiliations of Christianity are in our dealings with non-Christian critics, we must not lose sight of the fact that the Christian faith has been assailed also on philosophical, ethical and political grounds. It would require a book to do justice to all the arguments that have been adduced by non-Christian critics and to state the counter-arguments in defence of the Christian faith.

In an address delivered before the Bengali Literary Conference a Brahmin gentleman who had been elected its president declared in all seriousness that scholars were beginning to express doubts about the historicity of Christ and that Christ was not on a more stable footing historically than were Rama and Krishna of Hindu legends. In a volume published in honour of a Bengali artist who has painted among, other subjects two or three pictures of Christ, a Hindu author and a British Military officer who jointly write the preface freely indulge in references to the “Christ-myth.” An occasional expression of doubts as to the historicity of Christ is equated in certain Hindu circles with an enviable acquaintance with the most up-to-date theories of advanced scholarship. In modern times Napoleon was the first to call in question the historicity of Christ. We have no means of knowing if Bonaparte was not then in a mood reminiscent of Jesting Pilate. During his exile at St. Helena Napoleon is reported to have paid his homage to Christ and to have contrasted the world-wide Kingdom of Christ with the evanescent empires founded at different periods of history by Alexander, Caesar, Charlemagne and himself.

The question of the historicity of Christ has failed to engage the serious attention of British theologians. But it was a live question on the continent before the outbreak of World War II. The Editor of the Hibbert Journal once expressed the desire that British scholars, would take the question more seriously and tackle it more intelligently for the edification of British readers. Two books are available in the English language (1) “The Historicity of Christ” by Case, and (2) “Did Christ Really Live” by Wood. The arguments the present writer has given in the article represent his own line of thought.

In a learned monograph on “The Greeks in Bactria and India” Dr. W.W. Tarn expresses the view that knowledge of Buddhism and Jainism had spread in the Graeco-Roman world through the writings of a Greek author whose book is now lost. This original Greek author has been given the appellation “Trogus-source” by Dr. Tarn. Dr. Tarn tells us that this Trogus-source “knew of the Jain dating”, and “could read Sanskrit and Prakit for himself.” We are further told that “Trogus-source” not only “understood what a stupa was and not only knew the story of Buddha’s death as told in the Book of the Great Decease but also knew” a great deal about India and “must have lived in India for some time.” “A great deal about India” amounts to nothing more and to nothing less than the sketchy and tantalizingly scanty information we derive concerning Buddhism by piecing together the different Indian references in Greek and Latin literature. Altogether the present writer does not think that we should be justified in revising our view regarding the extent of the knowledge that was current of Buddhism in the Graeco-Roman world. When one carefully considers what competent scholars tell us about Indian information available from Greek and Latin sources, one is inclined to remark that Dr. Tarn’s, “great deal about India” really means “precious little” in plain English.

Dr. Tarn throws out the suggestion that manuals of Buddhism were available in Greek, The hint is really dubious. We shall take it seriously if and when Dr. Tarn is in a position to tell us that he can produce these manuals to satisfy our doubt. If he could give us Greek and Latin passages to prove that such manuals of Buddhism, if they existed at all, were read in the Graeco-Roman world, his suggestion would with less difficulty go down with students of Buddhism. On the authority of Flinders Petrie, the famous British Egyptologist, Dr. Tarn informs us that an ancient Buddhist gravestone was discovered at Alexandria. We are quite prepared to believe that Ashoka did send missionaries to the kingdom of the Ptolemies. It would not be difficult to imagine Buddhist missionaries appearing from time to time at Alexandria from the third century B.C. to the third century A.D. But the pertinent questions are, did they make their influence felt and did they leave their mark on the life and thought of the Hellenised Jews of Alexandria? Hellenistic literature of the period gives us no clue; it is silent on the presence or absence of Buddhist missionaries. When we bear in mind the highly developed historical sense of Alexandrine intellectuals who differed in this respect so markedly from their Hindu and Buddhist contemporaries whose idea of history hardly got beyond the stage of mythology, we are inclined to consider the silence of Hellenistic literature to be a strange phenomenon and to interpret it as an indication of the negligible and utterly insignificant character of the influence Buddhist missionaries are supposed to have exercised upon the life and thought of Ptolemaic and Roman Egypt. In the whole range of Old Testament literature, canonical and extra-canonical, there is nowhere any suggestion of Jewish thought having ever been influenced by Buddhism. All the references to India are of a semi-political character: (Cf. 1 Mac. 3,8; 1 Est. 3,2; Ad. Est. 13,1; Mac. 6,37).

The only point the present writer can think of at the moment is the pessimism of Koheleth. That does sound Buddhistic. But the gloomy outlook of Ecclesiastes is so intermixed with strain of Epicureanism and theism that it is difficult to estimate the real character of the pessimism which formed the original nucleus of this remarkable document of Wisdom Literature. Critical scholarship is quite satisfied that Greek influence was at work; the possibilities of Buddhist influence are ruled out. Parallel passages from the Bible and from Buddhist scripture are not striking enough to suggest any borrowing on either side. The Biblical passages can certainly be explained otherwise than as instances of Buddhist influence on the Bible.

Dr. Tarn would have us believe that a copy of the Questions of Menander somehow found its way to Alexandria, and formed the basis of Pseudo-Aristeas. It is strange that Dr. Tarn should allow his imagination to run riot in spite of the erudition he displays. He invents one supposition to lend support to another. The internal and external evidences of Millinda Panha only lead us to the conclusion that the Buddhist author knew Greek literature and made use of Greek literary technique. We need not postulate the existence of a Greek “Questions of Menander.” Nor should we be in a hurry to despatch it to Alexandria so that a Hellenised Jew who is convinced of the excellence of Hebraism may chance upon it and use it in a literary document of his own.

Dr. Tarn sets out to find a connecting link between Buddhism and Hellenism; when he comes to the journey’s end, he finds the link in a figment of his own imagination. One supposition on top of another can only give us a third which is at least thrice removed from certitude.

It should be noted however that Dr. Tarn’s book is a solid contribution to Indological studies. Seldom has a keen British student of Greek and Latin shown such a laudable knowledge of the details of Indian religions as Dr. Tarn has done. His premises are sound and accurate only some of his conclusions are far-fetched and doubtful. It is very reassuring indeed to find Dr. Tara making short work of the theory which would identity the Alasanda of the Buddhist books with the famous city of Egypt. The city referred to in Buddhist documents is Alexandria ad Caucasum and not Alexandria where Clement and Origen laboured to propagate the message of Christianity. This rather takes the wind out of the sails of Buddhist-enthusiasts who contend that Buddhist knowledge spread far and wide from Alexandria and influenced Jewish thought and Christianity. The story of the fusion of cultures, oriental and occidental, and of the parts played therein by Buddhism and Hellenism, will always intrigue students of the history of religion.

Master C.V.V. of Kumbakonam and Brikhtha Rahita Tharaka Raja Yoga

(A study of a recent religious development in India).

BY P. CHENCHIAH (MADRAS)

Master C.V.V., as his disciples call him, came from a Telugu family long settled in Tamil country at Kumbakonam. The family name is invariably indicative of family origin among Telagus. Kanchupati Venkat Rao Venkasami Rao, the full name of which C.V.V. is an abbreviation declares both the origin and the domicile of the owner of the name. The Telugus do not take the name of their fathers but identify themselves by the name of the village from which they originally came. Kanchupati stamps on the Master his Telugu origin. Venkatarao was the name of his father and in deference to the usage of the land of his stay, he retained his father’s name also. Kanchupatis are Niyogi Brahmins. The Telugu community is divided into Niyogi and Vaidikis - a division which originated during the Muhammadan times. Niyogis are those Brahmins who sought secular services under the conquerors and Vaidikis are those who refused to have any ‘truck’ with the alien rulers. The distinction has long ceased to have any significance, since Niyogis and Vaidikis alike have flocked to offices of the British rulers clamouring for jobs. Telugus have migrated to the Tamil land at different times under different circumstances. Some adventurous souls might have migrated south during the Gupta dynasty and many in the wake of the invading armies of Krishna Deva Raya. Later still in the days of Hyder Ali many Hindus sought the protection of the East India Company at Madras and from thence drifted to the Southern districts as opportunities offered. It is not known when and how the Kanchupatis found themselves in the heart of Tamil country, but it is certain they have been in the south for centuries - long enough to lose all connection with their homeland and speak a Telugu so diluted with Tamil that an Andhra could hardly understand it without effort. Venkasami Rao is not a common name among Telugus. Venkatasami is fairly common but ‘ta’ is rarely dropped. The name seems to be common among Tamils of a class and is another indication of the Tamil influence on the Telug sojourners.

Venkasami Rao was born on 4th August 1868 at Kumbakonam and was while yet an infant given away in adoption to his aunt’s husband Mr. Venkata Rao, a fairly rich and opulent landowner of Srirangam near Tiruchirappalli. Mr. Venkasami Rao was brought up in Srirangem in the home of his adoptive father till in his 40th year he returned to the town of his birth, Kumbakonam. There is hardly a hint in the family history of his natural and adoptive families of any spiritual bent of mind or any pronounced tendency to occupy themselves with the baffling mysteries of life. They lived just the secular life of an ordinary middle class family of landowners What religion they had was transmitted to them by custom. The young man was no exception to the general rule. He studied up to the fifth form and managed the lands with what ability he possessed. When he attained manhood he became a contractor and afterwards a member of the Municipality. He had a bungalow on the river bank, and he lavished his income on hospitality, the virtue (or if you prefer, the weakness) of the middle class in India. At this time he struck a friendship with one of the brothers of the Pudukotah Royal family and spent a good portion of his time at the Palace in Pudukotah. People who are destined to become spiritual lights rarely make good businessmen. It is no wonder that the Master was not a great success as a contractor - what with his expensive tastes and simple trust in designing friends. It happened that by the 40th year the patrimony disappeared and with it the gay band of friends who gathered round him in his days of affluence. His wife also died leaving him with six children. Thus, closed the first part of Mr. Venkasami Rao’s life without in the least disclosing the spiritual promise of his later day.³

Niyogis of necessity were somewhat liberal in social matters and were less willing to suffer under the galling yoke of custom. This probably accounts for the master’s adoption into a Vaidiki family preferring Vaishnavite faith, and for his second marriage in a Madhwa family.

Thus, the only element the Master brought to his new life at Kumbakonam was a Catholic Hindu outlook purged of all cramping prejudices of sectarianism. Asmartha, living in the citadel of Vaishnavism and married into Madhwa community must of necessity, have imbibed a catholic and tolerant attitude and should have risen, above the sects that crisscross Hindu society. The second marriage took place in Kambakonam and the couple were soon blessed with a child, who in the designs of Providence became, the cause of the spiritual awakening of the father.

The Master, we are told, was always profoundly affected by the fact of death which disturbed him as it disturbed few men. Whenever a near relative died or whenever he passed by a corpse that was being taken to the burning ghat, he was deeply upset. Death seemed to challenge him in a remarkable way and start his thoughts in the direction of human destiny. Death appeared to him as a frustration of creation - the main purpose of God. It was, as it were, a defect of creation crying for cure. Redemption demanded expression not so much in terms of sin as of escape from death.

The year 1910 witnessed a sudden turning point in his life. His child Chandu was dying, suffering from fits. The mother and the near relatives were round the child, trying and expecting the end. The Master, touched deeply at the domestic tragedy, was asking himself whether there was not enough prana available to save the child. Then he heard a voice which answered him that there was enough prana available. The child even before the voice ceased opened its eyes and showed signs of recovery to the delight of everybody. The authenticity of the incident is proved by the fact that recovery of the child was not permanent, and the incident was intended to be a sign to the father. The child died on the second day.

Mr. Venkasami Rao felt that the great powers of life were responding to his enquiry. Suddenly he found himself illuminated and saw the plan of life, the nature of evolution, the future of Man with a clarity, rarely experienced by men. He also discovered that he had access to higher regions and to the powers that were denied to other men.

It is said that constant communion with God came to him in the form of a voice which called him by name and told him what is to be. He believed that the voice of God comes from within, not without, though distinctly audible, and that God, called origin, dwells in man. In course of time, the inner voice was so persistent and so inter-mingled with normal consciousness that it became desirable to transfer it to somebody else. It was transferred to his wife who gave out the messages while in trance condition. She became a medium, in the ordinary sense of the term, and I believe there are large volumes of information derived through the medium carefully reduced to writing awaiting verification before publication.

At this time an event occurred to which the Master attributed considerable cosmic significance - the advent of Halley’s comet. The master announced that with the touch of the comet processes, were started which are of peculiar significance to himself. He received powers that made for the immortality of the race. The touch of the comet convinced the Master that he had attained sufficient mastery of the mystery of life, to justify taking disciples and spreading the good news. Mr. Venkasami Rao was, not so much a teacher as a guru. From the beginning he was able to transmit spiritual powers. To the writer, the idea of laying hands and transmitting the Holy Spirit, of which he read in the Christian Scriptures, came within the region of belief only after visiting Mr. Venkasami Rao.

Mr. Venkasami Rao founded the Yoga school in a shed opposite to his house on the banks of the Kayeri on 29th May 1920, and began to initiate. Initiation is a command to the powers that control human evolution to proceed with their work of evolving an immortal man. These architects of human destiny who held the plan of future evolution were prohibited using it for the development of man. This was necessary for the stability of man. But when the appointed time for the establishment of the Kingdom of God and the emergence of sons of God, immortal, God-like, and self-reliant, came, God chose the Master to supervise the work on earth to bring it to fruition. Such is the belief of the mediums.

The initiates are known as mediums - a word which carries an altogether different meaning from that given to it in spiritualism. The term means that the New Life - called Merry Life - enters these initiates and works out in them. There are seven hundred and fifty mediums in all. There are no Muslims among them. This is so, I am told, not because the Master restricted his initiation to caste or race but because it happens that no Muslim has sought initiation. There are one European lady and two Indian Christians among the initiates. The rest are Hindu-Brahmin and non-Brahmin. The initiation is a simple ceremony. It is mostly an act of reception by the Guru and the issue of a command to inner powers to proceed with the fashioning of a new man according to the plan supplied and directions given. Among the mediums a large section belong to the learned professions though there are some who have not many pretensions to education and learning. The Yoga started by the Master is known as Briktha Rahita Tharaka Raja Yoga, i.e., Yoga that unveils powers gained by Kundalinis in their three and a half cycles of previous evolution, but kept secret and sealed under divine command for the purpose of being used for the creation of the immortal body in the fourth cycle.

The Master departed suddenly from life in May 1922, much to the consternation of the mediums. The death of one whose main mission was to perpetuate life has been the cause of disaffection and falling away among the mediums. Those who continue, in spite of appearances that militate against faith, believe that his departure was necessary for the achieving of the very purpose he had in view, and after perfecting his work he will return to earth again. The death of Master C.V.V. had on a minor scale the same effect as the death of Jesus on his disciples. The recrudescence of faith and hope, in the case of Jesus attributable to resurrection, was due in the case of mediums to their firm belief that the experiment so fateful for man could not fail. The faith depends on the impression made by the Master while living. Both among the disciples of Aurobindo and the mediums of Master C.V.V. is an expectation of the near fulfilment of the promises of their Masters.

The Yoga consists of invitation whereby all the powers, commands and plans necessary for the structure of an immortal body are transmitted to the agencies concerned, and ‘courses’, which mediums were originally required to go through or practise in order to prepare the body for the reception of new powers. These courses are a series of English words, here and there interspersed by Sanskrit words, which were repeated at stated intervals for a fixed number of times. The idea is not that they constituted prayers or mantrams which have their own efficacy. They are, as it were, key-words explaining the process of the evolution of the immortal man, and they also induce appropriate energies into the bodies of mediums. After the purpose was served, some of the courses were not continued. Only one course called ‘olidere’ - was to be practised till the new life - styled Merry Life - enters the body and begins its work. The Master impressed on the mediums that these courses have no efficacy in themselves and that they should not be repeated like Japas or Mantrams. The demands on the mediums were very light. In that sense the Master’s yoke was easy to bear. The mediums should (1) restrict themselves to vegetarian diet, (2) should practise ‘olidere’ at Sandhya - preferably in company, with other, mediums (3) should follow the ethical standards of society, and (4) as far as possible should be at peace should not take part either in violent exercise, such as cycling or riding, or join political and social groups which are in conflict with political and social powers. Repose of body and mind were evidently best for the working of new powers.

It may be asked, why did people, educated people belonging to learned professions, - judges, lawyers, doctors, government officials - flock to the Master? What was the message that attracted them at a time when lay spiritual leaders of eminence were much in evidence? In answering the question we have to stress one peculiarity of the system of Master C.V.V. Essentially he did not offer a teaching or ideology or a philosophy to his mediums. He was interested in an experiment, and it was the nature and object of the experiment that drew aspirants to him. What little he taught at the general calls - as the annual meetings were called - was by way of explaining the courses. The theory and philosophy was cut down to the bone and was used only to enable them to understand the experiment in which they were engaged along with the Master. This explains also the conditions of reception as a medium. The mediums were allowed to retain their own religious faith. No demand to subscribe to a creed or course of conduct was made. The idea was that when the illumination came, and with it the power, creed and conduct would follow as a matter of course. Till the fruition takes place, confession and creed are of little avail.

The nature of the experiment may be gathered from the so-called ‘contracts’ which the Master gave to the mediums. The Master was very modern in his dealings. He was meticulous in keeping up correspondence with the mediums and enquirers. The mediums were each given a card after initiation, which gave their registered number and the date of initiation. The ‘contract’ was in these terms:

1. I shall give you abundant prana (Merry Life) and liberate you from want and suffering.
2. I shall free you from all kinds of unconsciousness and make you live in a state of all-round consciousness.
3. I shall ensure the prolongation of your present body and protect it from decay.
4. I shall invest you with physical immortality without causing any figure-change in your present body.
5. I shall give you powers of raising the dead.
6. I shall give you all-side consciousness which will enable you to know and realise in the physical consciousness all the workings in the metaphysical planes.

The object of yoga as expressed in these promises is self-explanatory or should be so to a Christian. Expressed in one word it is the development of deathless life, full and positive, free of want, disease, death and moral frustration - a life which maintains the present dignity of the spirit of God in the restive expression of a new body.

(To be continued).

Plan for a School of Hinduism

As drafted by a joint committee of the N.C.C. and C.S.S.H. which met at Nagpur in April.

Preamble

I. The purpose of the proposed School. The Christian School for the study of Hinduism and related religions shall undertake and guide research, train Christian workers, and prepare Christian literature with the object of effectively presenting the Gospel to the people of India.

To achieve this purpose the School shall undertake

1. To investigate and study living Hinduism with a view to discover its, present status and dominant trends and make available the results of such study.

2. Translate important religious, theological and philosophical literature of the Hindus and other allied religious groups and produce other literature dealing with the ideas, theologies and philosophies of Hindus and others. Such literature will be constructively expository, and comparative.

3. To prepare Christian apologetics in relation to these religions.

4. To produce and encourage the production of literature in Indian languages for the use of evangelists and other Christian workers in co-operation with the provincial Christian Councils and similar bodies.

5. To encourage and guide students who come to the School in research studies with a view to achieving some of the above objects.

6. To coordinate and stimulate similar research among members of the Society.

7. To conduct regular courses in the study of Hinduism and related religion usually over a period of one or two years.

8. To conduct short term courses.

9. To provide extension lectures at other institutions and centres of study,

10. To Teach Sanskrit.

11. To build up a suitable Christian terminology in Indian languages.

12. To publish and edit a journal in which the benefits of the studies carried on by the School as outlined above and other relevant information shall be passed on to the public.

13. To stimulate interest and promote the study of Hinduism, recognising the Christian Society for the Study of Hinduism as its promotional agency.

2. Management: The Managing committee shall be called the Governing Council.

1. Membership (See Constitution below, Article II).

2. Duties:

1. To determine the qualifications, period and terms of service of the Principal and Staff.

2. To hear the annual report of the Principal and to decide the policies and programmes of the School.

3. To hear the annual report of the Secretary of the Christian Society for the Study of Hinduism and decide the policies and programmes of the Society.

4. To consider and approve the budget of the School and of the C.S.S.H. and approve plans for obtaining needed funds. 10:0/5

5. To set up permanent and temporary committees

6. To constitute from its membership an executive committee (See Constitution below, Article IV)

7. To develop the Christian Society for the Study of Hinduism as the promotional agency of the School. As the School enlarges its programme the Society will gradually assume a new role and revise its constitution accordingly. Its purpose then shall be (a) to arouse interest in the School of Hinduism (b) to provide a basis of fellowship for persons studying Hinduism, (c) to enlist students for the School (d) to enlist members in the Society and subscribers to The Pilgrim (e) to co-operate in the extension programme of the School (f) to discover and communicate to the Governing Council the needs and wishes of its members in all matters pertaining to the study of Hinduism.

8. To do all other work which may be necessary to advance the purposes set forth in Sec, I above.

Constitution

We recommend the following draft constitution (modelled upon the Constitution of the Henry Martyn School of Islamics) for the School of Hinduism for consideration by interested Church and Mission bodies, and that on receipt of favourable replies from at least five bodies, a conference of representatives, one from each body, be called by the N.C.C. to give final form to the constitution, and to submit it to the various bodies for final approval.

Article I. Name and Object. The name of this organisation shall be The Christian School for the Study of Hinduism. It shall be a school for the study of Hinduism and related religions, with the object of undertaking and guiding research, training Christian workers, and preparing Christian literature to the end that the Gospel may be effectively presented to the people of India.

Article II. Committee of Management. The management of the School shall be in the hands of a Governing Council composed of the following: -

1. Two members, one of whom may be a non-Indian, chosen by each Church or Mission body which contributes a member to the staff with salary and allowances, or an equivalent sum, for a period’of five years.

2. One member chosen by each Church or Mission body which contributes a minimum of Rs. 1000 per annum for a period of three years.

3. Two members to be elected by the Christian Society for the Study of Hinduism, one of whom to be the Secretary of the Society.

4. Two members to be elected by the N.C.C. one of whom may be a non-Indian.

5. Three members co-opted by the Governing Council, one of whom shall be a representative of the Theological Colleges included in the Serampore Senate, there being a bi-annual rotation among the Colleges. At no time should a majority of this body be non-Indian. Elections shall be so arranged as to avoid a major change of personnel in any given year.

Article III. Officers. The officers of the Governing Council shall be a Chairman, a Vice-Chairman, a Secretary, and a Treasurer, who except for the Secretary shall be elected for a period of three years. The principal of the School shall be ex-officio Secretary of the Governing Council.

Article IV. Executive Committee. There shall be an Executive Committee composed of the officers, the Secretary of the Christian Society for the Study of Hinduism, a representative of the N.C.C., and four others elected annually at the meeting of the Governing Council. The executive shall be competent to deal with all interim business, subject to the approval of the Governing Council.

Article V. Meetings. The Governing Council shall meet at least once annually, at such time and place as the Executive Committee may determine.

Article VI. Quorum. Six members shall form a quorum for the Governing Council and four members for the Executive Committee.

Article VII The Principal and Staff of the School. The Governing Council shall determine the qualifications, period, and term of service of the Principal and Staff.

The Principal, in consultation with the Staff, shall be responsible for the internal administration and work of the School Matters affecting the general policy of the School and plans for future developments shall, after discussion by the Staff, be submitted to the Governing Council for approval.

Article VIII. The Christian Society for the Study of Hinduism. The Christian Society for the Study of Hinduism shall serve as the promotional agency of the School, particularly to stimulate widespread interest in these studies and assist in making available for the public the services and literary productions of the School. Its Secretary, in consultation with its Executive Committee, shall promote the work of the Society. Its administration, policy and budget shall be approved by the Governing Council.

Article IX. The Budget. The Annual Budget shall be prepared by the Principal of the School, the Secretary of the C.S.S.H., and the Treasurer and shall be presented to the Governing Council for approval.

Article X. Amendments. Any amendment to this Constitution, having been accepted by two-thirds of the whole number of the Governing Council shall be communicated for approval to the contributing Societies (through their corresponding Church bodies on the field), and when approved by two-thirds of the same shall come into operation.

7. The Staff. At least three permanent staff members are considered necessary. Among them shall be persons of the following qualifications:

1. All permanent members of the Staff should have a working knowledge of Sanskrit.
2. One staff member should be expert in Tamil studies.
3. One staff member should be expert in the Biblical Languages.
4. One staff member should be qualified to undertake sociological and cultural studies and research.

8. Location of the School. The Calcutta area, Benares, Jabalpur, and Bangalore were mentioned as possible sites for the School. The following considerations should govern final choice.

1. Irrespective of its location, whether near or at a distance from an existing educational institution, the School shall be an entirely separate organisation and staff.
2. No decision regarding a permanent location should be made during the first few years.
3. The Governing Council is asked to select temporary quarters taking into consideration the following:

1. Adequate quarters for staff and students.
2. Proximity to other and available libraries.
3. Contact with Hindu culture and institutions.
4. Contact with Christian groups and institutions.

9. Finances.

1. Capital investment, non-recurring. The suggested outlay for three to five staff quarters, library, classrooms, public hall, chapel, dormitory and limited quarters for married students along with the purchase of the land requires an outlay of approximately: $125,000. Dr. Titus was asked to include a request for $100,000 in a special request being prepared by the N.C.C. for the Churches abroad.

2. Recurring budget.

   Recurring Budget	Rupees
   3 Professorships	18,000
   1 Clerk @ 100	1,200
   1 Peon @ 35	420
   1 Mali @25	300
   Scholarships, etc.	4,000
   Library	2,000
   Publishing fund	1,500
   Office	750
   Travel and extension	4,220
   Provident fund	2,000
   Rentals, electricity	3,600
   Visiting lecturers, short time workers	1,000
   Sundries	1,000
   Roughly	40,000

X. Alternative Schemes/ The scheme as drawn up represents the minimum requirements for an independent and permanent School of Hinduism. If it proves impossible to bring the scheme into operation in the near future a beginning should be made along the following lines.

1. Strengthening of the Christian Society for the Study of Hinduism. Development of short courses of training and the continued publication of The Pilgrim.

2. The appointment of a full-time Professor who has the necessary qualifications who will be associated through the Christian Society for the Study of Hinduism with an existing theological college, as the first step towards the realisation of the plans of the School. That the N.C.C. in co-operation with the Society be asked to find the professor, with his salary, and discover which college could best provide facilities for this work.

11. N.C.C. Committee on work among Hindus. We recommend that the Executive Committee of the Christian Society for the Study of Hinduism be recognised by the N.C.C. as its Committee for work among Hindus, subject to the condition that its constitution be approved by the N.C.C.

Notes

Meeting of the Executive. We trust that all members of the C.S.S.H. will carefully study the above scheme. Since the Nagpur meeting at which this was drafted there has been a meeting of the Executive Committee of the Society at Landour. The scheme was approved of in general, though it has been suggested that a clearer statement be made regarding the way the Society will be related to the School for promotional work.

Composition of present Executive. In keeping with the proposed constitution and in order to make the present Executive more representative it was moved that the Executive consist of the following: the Editor of The Pilgrim, the Convener of the Benares Institute, the Secretary, the Treasurer, and five elected members. Until the Representative Council meets the five shall consist of the following: - One to represent South India: Mr. S.J. Dorosamy of the N.M.S., Madras; one to represent tract societies. Rev. Paul Das, Allahabad; one to represent theological colleges: the elected representative from Serampore College for 1946; (It was moved that each of the theological colleges be asked to select its member for the Representative Council - such members to be honorary vice presidents - and that these colleges be asked, to provide a member on the Executive in rotation); one representing evangelistic work. Rev. Robert Clark, Mandleshwar, C.I.; one woman representative Mrs. W. Stanley Gould, Allahabad.

Editorship of The Pilgrim. Rev. J.S. Moon having asked to be relieved of the editorship in 1947, it will be necessary to select a new editor of The Pilgrim. The Secretary was asked to correspond with Dr. R.A. Hume of America regarding his future plans. (Editorial note. See Vol. V, No. I, page 1: “the present editor … regards himself very much as a ‘locum tenens’.”)

Benares Institute, In order to enhance the programme of the Society in keeping with the Nagpur recommendations (in the interim until the School is established) it was resolved by the Executive to give every assistance to Mr. R.C. Das to make the October Benares Institute serviceable to a wide constituency. All members are urged to recruit students and help with their prayers and gifts.

Landour Lecture Series. The 1946 Landour Lectures were given at the Community Centre and the Language School, May, 20th - 23rd inclusive. Rev. R.D. Immanuel of Leonard Theological College, Jabalpur, presented a series of talks on the need of Christians, both Indian and foreign, to think Christ and live Christ in Indian modes of life. It is not a matter of toning down Christianity but living it up to its highest possibilities for the first time in this great ancient culture to which Christians are now called. The inclination to spurn all that is typically Indian has done untold harm to the Christian cause. The more recent trend to study the East sympathetically and discover thought modes and expressions which may be used for a richer expression of the Christian way of life has begun to permeate the Church. Personal, social, political, economic and religious expressions can best be adjusted as Indian leaders in the Church refuse to take the easier course and simply ape Western ways, but take upon themselves the serious task of expressing the fullness of the Christian life as Indians. Subsequent lectures dealt with specific suggestions through which the Christian might attain the desired goals.

Mr. R.C. Das spoke on Hindu doctrines. He is at his best in such a gathering where students of Hinduism informally delve into the teachings of the great Hindu literature. The students on the hillside have expressed their great indebtedness to him.

The Society is indeed grateful to these lecturers who have given a portion of their holiday period to advance the cause of the Society.

JAMES E. McELDOWNEY, Secretary.

A Western Pilgrim

A few weeks ago the same obituary column announced the deaths of Dr. Edward Thompson and Count Hermann Keyserling. Of the former much will be written elsewhere, but it is not unfitting that we write a few lines here on Count Keyserling.⁴ For he could say of himself in 1914: “I was so much influenced by the East that I was unable to express myself adequately as a Westerner.” And there is no doubt that he has imbued others with a love of things Eastern. He himself indeed warns against what any Westerner may write or say about India. India will still be seen through Western eyes however great the admiration. To what degree then does Keyserling himself penetrate to the heart of things? Indian thinkers like Sir S. Radhakrishnan pay a high tribute to his discernment. With regard to the book with which we are here concerned.⁵ Keyserling warns us that we should read it as a novel which portrays a development. As he journeyed round the world in 1911 he sought to submerge himself in the thought and feeling of the people amongst whom he might be dwelling at any particular moment. Hence, as he goes on his way there will be revision and contradiction, and we must compare anything he says about India whilst in India with what he may say about India in the United States of America.

Bearing this in mind we shall find his writing most thought-provoking. His comments on Benares are of special interest to us, and particularly to those of us who have worked in Benares. We are told that the hymns we sing in our Cantonment charges do not sound out of place in the sacred city! Keyserling remarks that all Western theological students might well spend a year on the Ghats. Though for that matter there is more pragmatism than theology in his comments on pilgrimage. In no cynical mood he says that if only people visit a spot for long enough it becomes sacred, and deity dwells there. He goes to see a sadhu who has sat for seven years in a receptacle like a dove-cot, and who has not spoken during that period. He praises the spirituality of the sadhus expression and says that when there is such interiorisation there is no need for communication with others. It is in such passages that Keyserling becomes especially provocative. We may agree with him that the behaviour of the sadhu is not necessarily pathological, but we may disagree about the moral he draws from his observation of this contemplative. Doubtless many Westerners are so engrossed in the world of phenomena that they are strangers to the inner world. We would still hold that one must look inwards only to turn once more to the outer world, and vice versa. There should be a

    traffic of Jacob's ladder
    Pitched between Heaven and Charing Cross.

And not only between inner and outer but between person and person. The real world is a world of dialogue, whatever else it may be. But then Keyserling will overtake us as we make such comments, and in his later American chapters suggest what a pity it is that the Brahmin cannot take up his cross because he thinks of its insubstantiality, and so vaporises away what might be something to raise him to fullness of life and freedom.

Those who look for a colourful travel book will be disappointed. There is very little of “Charing Cross”; or of e.g., the Indian village. Keyserling stresses in his preface that facts are pointers to a significance beyond themselves, and it is with this significance that he is concerned. Of course this is the attitude of the poet also, and there is much fine prose poetry in this book, admittedly of an intellectual metaphysical type. Just occasionally there is poetry of a more concrete variety too, as in the passage on the Grand Canyon, and we are reminded that Keyserling had specialised in the by no means abstract subject of geology. We might wish that Keyserling had given us more of these passages and particularly in the Indian section. The headings Madura, Adyar, Udaipur, Peshawar, Delhi, Benares, Buddha-Gaya, The Himalayas, etc. may suggest a guide-book, but it is an unusual kind of guidebook. Those however who can afford the money and time for this expensive and lengthy book will be guided into a fresh appreciation of values, particularly of those of India and China; and missionaries, (for whom indeed he has some very hard and yet also encouraging words) will be led to think afresh on the approach to Hindus.

Editor.

Final Approval of the Constitution

Notice is hereby given to all members of the Society that the constitution as printed in the January 1946 issue of The Pilgrim will be given approval at the Annual Meeting of the Executive in October, The Executive has twice given its tentative approval. Any amendments, revisions, or deletion which you would recommend should be sent to the Secretary at once.

Additional Services of the Society

In order to enhance the programme of the Society in keeping with the Nagpur, resolutions it is necessary to recruit at least one hundred new members and gain the financial support of a number of Church and mission bodies.

Attention is called to the arrangement in the proposed constitution which permits each Church body contributing Rs. 50 or more, or in which there are more than 15 subscribers to elect a member on the Representative Council. It is not necessary to wait until final approval of the constitution to select such members and arrange for them to be in Benares for a portion of the institute and to attend the annual meeting in October or November. One Church has already made its selection, and we would welcome such an action on the part of others. Notification of such election should be sent directly to the Secretary.

Members of the Executive, particularly and members of the Society in general, are urged to present this matter to the Annual meetings of their respective Church and Mission bodies to enlist the maximum support to the Institute, the Representative Council and the program of the Society. If you prefer to have the Secretary write your Church group, please send information to him, and he will gladly do so.

J.E. McELDOWNEY, Secretary.

Benares Institute of Hinduism

(Oct. 1st. - 31st, 1946)

The ninth session of the study of Hindu faith and practice; at Benares will commence with the Dusserah or Puja holidays. All intending students should arrive by the evening of Tuesday the 1st. October.

I. Teachers and Subjects

1. A course on Bhakti-both southern and north India - will be given by a south Indian teacher and Rev. A.C. Chakravarty of Brindaban respectively

2. Prof. Immanuel of Leonard Theological College will speak on ‘Hindu Culture confronting the Church’.

3. Mr. Das will deal with various topics such as

1. Ashram and Sanyas in the light of the Apostolic Church (2) Religions, rites and ceremonies
2. Aspects of Hindu orthodoxy in idea and institution (4) Present day tendencies in Hinduism (5) Evangelism in New India

Besides these Christian lecturers, Hindu, Buddhist and Jain scholars and saints of Benares will make their own contribution.

In addition to class teaching and library studies there will be excursions to shrines and institutions for practical work.

2. Expenses

1. Entertainment: Indian style, Rs. 2- daily or Rs, 50/- for the month (inclusive) European style: Rs. 3/8/ or Rs. 90/

2. Local conveyance (not much) to be shared collectively.

For further particulars write to:

R.C. DAS United City Mission, RAMKATORA Benares Cantonment

Edited and published by Rev. J.S. Moon, Fyzabad

Printed by Anglo-Oriental Press, Jangambari, Benares