Five Years of Theosophy

by Unknown

On being shown a peculiar rosary of beads belonging to Madame Blavatsky, the pedlar said that such things could only be got by those to whom the Tesshu Lama presented them, as they could be got for no amount of money elsewhere. When the Chela who was with us put on his sleeveless coat and asked him whether he recognized the latter's profession by his dress, the pedlar answered that he was a Gylung and then bowing down to him took the whole thing as a matter of course. The witnesses in this case were Babu Nobin Krishna Bannerji, deputy magistrate, Berhampore, M.R. Ry. Ramaswamiyer Avergal, district registrar, Madura (Madras), the Goorkha gentleman spoken of before, all the family of the first-named gentleman, and the writer.

Now for the other piece of corroborative evidence. This time it came most accidentally into my possession. A young Bengali Brahmachari, who had only a short time previous to our meeting returned from Tibet and who was residing then at Dehradun, in the North-Western Provinces of India, at the house of my grandfather-in-law, the venerable Babu Devendra Nath Tagore of the Brahmo Samaj, gave most unexpectedly, in the presence of a number of respectable witnesses, the following account:—

On the 15th of the Bengali month of Asar last (1882). being the 12th day of the waxing moon, he met some Tibetans, called the Koothoompas, and their guru in a field near Taklakhar, a place about a day's journey from the Lake of Manasarawara. The guru and most of his disciples, who were called gylungs, wore sleeveless coats over under-garments of red. The complexion of the guru was very fair, and his hair, which was not parted but combed back, streamed down his shoulders. When the Brahmachani first saw the Mahatma he was reading in a book, which the Brahmachari was informed by one of the gylungs was the Rig Veda.

The guru saluted him, and asked him where he was coming from. On finding the latter had not had anything to eat, the guru commanded that he should be given some ground gram (Sattoo) and tea. As the Brahmachari could not get any fire to cook food with, the guru asked for, and kindled a cake of dry cow-dung—the fuel used in that country as well as in this—by simply blowing upon it, and gave it to our Brahmachari. The latter assured us that he had often witnessed the same phenomenon, produced by another guru or chohan, as they are called in Tibet, at Gauri, a place about a day's journey from the cave of Tarchin, on the northern side of Mount Kailas. The keeper of a flock, who was suffering from rheumatic fever came to the guru, who gave him a few grains of rice, crushed out of paddy, which the guru had in his hand, and the sick man was cured then and there.

Before he parted company with the Koothumpas and their guru, the Brahmachari found that they were going to attend a festival held on the banks of the Lake of Manasarawara, and that thence they intended to proceed to the Kailas mountains.

The above statement was on several occasions repeated by the Brahmachari in the presence (among others) of Babu Dwijender Nath Tagore of Jorasanko, Calcutta; Babu Cally Mohan Ghose of the Trigonometrical Surcey of India, Dehradun; Babu Cally Cumar Chatterij of the same place; Babu Gopi Mohan Ghosh of Dacca; Babu Priya Nath Sastri, clerk to Babu Devender Nath Tagore, and the writer. Comments would here seem almost superfluous, and the facts might very well have been left to speak for themselves to a fair and intelligent jury. But the averseness of people to enlarge their field of experience and the wilful misrepresentation of designing persons know no bounds. The nature of the evidence here adduced is of an unexceptional character. Both witnesses were met quite accidentally. Even if it be granted, which we certainly do not for a moment grant, that the Tibetan pedlar, Sundook, had been interviewed by some interested person, and induced to tell an untruth, what can be conceived to have been the motive of the Brahmachari, one belonging to a religious body noted for their truthfulness, and having no idea as to the interest the writer took in such things, in inventing a romance, and how could he make it fit exactly with the statements of the Tibetan pedlar at the other end of the country? Uneducated persons are no doubt liable to deceive themselves in many matters, but these statements dealt only with such disunited facts as fell within the range of the narrator's eyes and ears, and had nothing to do with his judgment or opinion. Thus, when the pedlar's statement is coupled with that of the Dehradun Brahmachari, there is, indeed, no room left for any doubt as to the truthfulness of either. It may here be mentioned that the statement of the Brahmachari was not the result of a series of leading questions, but formed part of the account he voluntarily gave of his travels during the year, and that he is almost entirely ignorant of the English language, and had, to the best of my knowledge, information and belief, never even so much as heard of the name of Theosophy. Now, if any one refuses to accept the mutually corroborative but independent testimonies of the Tibetan pedlar of Darjiling and the Brahmachari of Dehradun on the ground that they support the genuineness of facts not ordinarily falling within the domain of one's experience, all I can say is that it is the very miracle of folly. It is, on the other hand, most unshakably established upon the evidence of several of his Chelas, that the Mahatma Koothoomi is a living person like any of us, and that moreover he was seen by two persons on two different occasions. This will, it is to be hoped, settle for ever the doubts of those who believe in the genuineness of occult phenomena, but put them down to the agency of "spirits." Mark one circumstance. It may be argued that during the pedlar's stay at Darjiling, Madame Blavatsky was also there, and, who knows, she might have bribed him (!!) into saying what he said. But no such thing can be urged in the case of the Dehradun Brahmachari. He knew neither the pedlar nor Madame Blavatsky, had never heard of Colonel Olcott, having just returned from his prolonged journey, and had no idea that I was a Fellow of the Society. His testimony was entirely voluntary. Some others, who admit that Mahatmas exist, but that there is no proof of their connection with the Theosophical Society, will be pleased to see that there is no a priori impossibility in those great souls taking an interest in such a benevolent Society as ours. Consequently it is a gratuitous insult to a number of self-sacrificing men and women to reject their testimony without a fair hearing.

I purposely leave aside all proofs which are already before the public. Each set of proofs is conclusive in itself, and the cumulative effect of all is simply irresistible.

—Mohini M. Chatterji

Interview with a Mahatma

At the time I left home for the Himalayas in search of the Supreme Being, having adopted Brahmacharyashrama (religious mendicancy), I was quite ignorant of the fact that there was any such philosophical sect as the Theosophists existing in India, who believed in the existence of the Mahatmas or "superior persons." This and other facts connected with my journey are perfectly correct as already published, and so need not be repeated or contradicted. Now I beg to give a fuller account of my interview with the Mahatmas.