Proclaiming and Living the
Brotherhood of All Religions
N. C. Ramanujachary
N. C. Ramanujachary
Henry S. Olcott (1832-1907) with
the other two main founders
of the theosophical
movement: Helena Blavatsky and W. Q.
Judge
Much information on Henry
S. Olcott, prior to his association with Helena Blavatsky and the establishment
of the Theosophical Society, is not available to many members of the theosophical
movement, especially in India, except that he was a Colonel of the American
army. The remarkable events in his early life need to be recapitulated.
Born on 2 August 1832, he
was the oldest son of a businessman Henry Wyekoff Olcott and Emily Steel
Olcott. His parents moved from Orange to New York City at some point of time, and
at age fifteen the boy entered the New York University. He had to leave that
after a year, when his father could not afford the tuition fee. He took up
share-farming a 500 acre plot near Elysia, Ohio, in the vicinity of his
maternal uncle who, fortunately, introduced him to Spiritualism too.
Soon he became an
authority on scientific farming and established the Western Farm School. His
first book on agriculture “Sorgo and Imphee, the Chinese and African Sugar
canes” was published in 1857 (A. O. Moore, New York) and a second book
“Outlines of the first course of agricultural lectures” in 1860 (C. M. Saxton,
Barker & Co. New York). When his mother passed away in 1856, Olcott moved
back into the family home and two years later, became an agricultural editor
and writer for two periodicals.
He was married to Mary
Eplee Morgon in 1860 (April 26). Civil war interrupted with his domestic life
almost in a year. He joined as a Signal officer with General Burnside. Later he
did the investigation work for the Army and the Navy and was on the committee
of three who investigated the assassination of Abraham Lincoln. After the war,
he became a lawyer in New York, specialized in Customs, Insurance and revenue
cases.
His wife Mary was
orthodox and conservative in religious matters. Her husband’s “inquiring mind”
was not acceptable to her. The marriage broke in a divorce in mid-1874. While
at England in 1874, he conducted a genealogical research and wrote the family
history, ‘The Descendents of Thomas Olcott’, according to which book, seven
generations back, Thomas Olcott, a trader arrived in the new world, America
during 1630s. The family motto was “Vigilete” meaning “Be Watchful.”
He had two sons: Richard
Morgon Olcott, who received good education, worked in journalism and latter in
export business in San Francisco; William Topping left college (1878) and
joined a commercial firm (W. Q. Judge helped his placement).
HSO’s investigation into
spiritual séances came out in a book form in 1875 under a title “People from the
Other World” (American Publishing Coy. Hartford) well before the formation of the Theosophical
Society. His meeting HPB for the first time and his getting enthused, inspired
and involved for working in higher spiritual realm were well recorded in the chapters
of this book. By the end of 1878, HSO left for India along with Helena Blavatsky
and a small party on theosophical commission.
“We theosophists are
fully convinced that all religions are but branches of one sole truth,” begins
HSO’s essay “Theosophy, Religion and Occult science” (1884). He says the Theosophical
Society gives a formal expression to the “world kindling ethical idea” and “a
social influence which is powerful enough to lift the depressed masses a great
step forward”. It is no new discovery but only a reassertion of the essential
unity of Brotherhood, “a principle to be elevated above all accidental or
historical distinctions”.
According to him, the study
of Occult Science has a two-fold value:
1. It teaches there is “a
teeming world of Force within this teeming visible world of phenomena”.
2. It stimulates the
student to acquire, by self-discipline and education, a knowledge of his
psychic powers and the ability to employ them.
Addressing the ranks of
the Theosophical Society, he says:
“We welcome most those
who are ready to trample under foot their selfishness when it comes in conflict
with the general good. We welcome the intelligent student of science, who has
such broad conceptions of the subject that he considers it quite as important
to solve the mystery of force as to know the atomic combinations of matter; and
feeling so, is not afraid or ashamed to take for his teacher anyone who is
competent, whatever be the color of his skin.”
He lays down two cardinal
propositions:
1. Psychically, all men
are brothers, all entitled to know divine truth.
2. Every human being has
within his own nature, in a greater or lesser degree, certain sublime
faculties, which when fully developed, will give him divine knowledge.
His association, his working
together with HPB, and his tutelage with the Masters of the Wisdom were
eloquently expressed in one sentence by Master KH, in one of his letters: ‘He (HSO)
represents the entire Society, and by reason of his official position, if not
no other, stands with Upasika (HPB), closest to ourselves in the chain of
Theosophical work.”
He was a man of keen
intelligence, aggressive and original character, and unquestioned integrity,
and one established in public affairs attained in consequence of those special
features, and a mellow humility and salty sense of humor.
He did not work for any
sort of “recognition”, either from the public or his higher ups and Teachers,
but strived to obtain “authenticity” in his tasks and talks, so that he becomes
“reliable” in the eyes of entire humanity. “Here is a man who we can trust” was
the commendation many times made by his Teachers.
He stands today a
role-model for every aspiring theosophist. Combining philosophy and
organizational development (the abstract and concrete forms of Nature) he
carved a way - a royal road - on the working system of “Benefit for Humanity.”
He met one Mulji
Thackersay, on a ship, who informed him of the formation of Arya Samaj at
Lahore in India, the same year the T.S. was established at New York. Through
him, he was able to make further contacts with Harischandra Chintamany and
Swami Dayanand Saraswati. These contacts made his travel to India easier and
less strenuous when he received through Helena Blavatsky the “Orders” to shift
to India.
His arrival in India was
on 16 February 1880 at Bombay. The party was welcomed on board, greeted by
Thackersay, Shyam Krishna Varma and others. A reception was arranged for them
in the premises of Harischandra Chintamany, on 17 February 1880, where the
latter owned a photographic studio. Heads of government departments, editors,
noted professors, some British, Hindus and Parsis attended the reception
meeting. A play of scenes from Ramayana was enacted too. The meeting started at
9h00 p.m. and lasted till 2h45 the next day. This was the first meeting he
addressed in India.
His contacts with
scholars of various schools and religions at Bombay to start with, later in
Calcutta, Pune etc. and much later at Madras in South India, and at Ceylon gave
him the needed support and confidence to work for the consolidation of
religious faith among men and women of the world, based on the commonalities in
ideas and concepts.
His work for social
reform was sequel to his commitment to the glorious ideal, made into a reality,
of “Brotherhood of Humanity.” He worked for a revival of Sanskrit, Oriental
learning, and prepared catechisms and treatises on religions, encouraging the
preparation and publication of Lexicons for Indian languages from Sanskrit. This needs special mention, among other
things ( such as work for panchamas,
swadeshi exhibitions, Adyar library etc.) for it is part of a wide program for Indian
renaissance.
His work for a revival of
Buddhism in Ceylon and elsewhere needs specific mention. The social and
educational reforms he introduced were very much applauded and the Nation had
his statue erected in honor at Anuradhapura. This is a significant factor in
recognition of his services in another Asiatic country besides India. He caused
the publication of Buddhist catechism on religious ideals and social morals.
His meetings with the different monasteries and their heads brought out much
needed help in regulating the work. It must be noted that he was the co-founder
of the Mahabodhi Society and he gave his heart and soul for the work of
spreading Buddhist philosophy and thought. He did continue the job of King
Ashoka, after the war of Kalinga, in widening the exposure of Buddhist sayings
among the neighboring countries. King Ashoka had a large agenda but could not
fulfill that as he was called back from life.
Olcott’s work in bringing
out reconciliation among the Buddhist groups/sects in Japan and Ceylon and
receiving panchsila along with
Blavatsky drew ripples in theosophical groups in the West to say that he was
anxious and converting the Society into the ranks of Buddhism. A Master of the
Wisdom had to intervene and straighten the understanding. He stood by the
proclaimed policy of the T.S. that we would not encourage or work for
conversion of people from one religion to another; say emphatically that all
religions spring from one and the same source; once striped off the personal
interpretations of later commentators/ superstitious practices all religions
speak the eternal truth.
A mention is also necessary
of his healing and mesmeric powers, which he practiced to help the suffering
men and women of the land. His exercise of these powers did help thousands of
people. Particularly in Ceylon, his healing touch, besides giving relief to the
sufferers, arrested to a great deal the missionaries’ work of converting the
population into Christianity.
During his early period
in India, it will be amazing to note that took lessons in Hindi perhaps to be
able to work ere more effectively. He was given the gotra and mantra and made into an Indian Brahmin twice, once at
Calcutta and secondly by Pandit taranath, Tarka Vachaspati.
It was in the first visit
to Benares, as it was called then, that the Society had the advantage of
borrowing from the Maharaja of Kasi the motto Satyat-nasti-Paro-Dharmah for the Society. The Maharajah welcomed
the founders in great admiration. The scholarship of Helena Blavatsky and the
basic interest Olcott had in the Oriental knowledge stood them in good stead in
befriending many scholars and pundits. It was also then, they met Ma-ji who was
helpful in finding the sources of Ancient Wisdom. It was at Gooty, where he
again saw Ma-ji along with own Master, that he fully understood the
relationship and significance to the work of the Society.
He had good friends among
Indian scholars, Rajah and Maharajas. He was extremely loved and admired by the
Indian Lodges and public. Two instances are worth mentioning here: Bellary
lodge TS passed a resolution in the wake of his desire to retire from Presidency,
to move to Ootacommond for rest, that the office of President should not be
filled in during his life, and the administrative work to be attended by the
Vice-President and committee of management. During his visits to places in
Tamilnadu (then Madras presidency), the welcome he received was more elaborate
than that would be usually offered to Kings/Royalties and was remarkably
exceptional in its grandeur and splendor.
Sanskrit Sabhas at
Allahabad, Varanasi acclaimed him for his erudition and enthusiastic approach
for revival.
It would be appropriate
to deal upon his literary skills. He prepared very meticulously for his talks
and speeches. While he had to talk to the Indian audience on religious,
philosophical and social matters of concern he had to consult very many books
and reports and do a lot of ‘home-work’. To talk on subjects which he was still
learning and had not yet formulated fixed ideas/opinions is a task for anyone.
Yet his zeal being what it was, and with the Blessing he continuously received
from his spiritual Teachers, he underwent all the perspiration and happily
received the inspiration; and at the end of each talk noted men from the
audience would approach around and shower their appreciation in many ways. His
talks on religions and philosophies opened new visions and vistas to many a
scholars, who later on sat with him for several hours in educating themselves
further. His frequent talks in India were centered round the Commonality of all
World-Religions; India: Past-Present and Future; Brotherhood of Humanity;
Occult Sciences and Religion. He invariably had long sessions of discussions on
matters of common academic concern at all places of his visit.
Many may not be aware
that it was Olcott who helped edit the book “Isis Unveiled” and other writings
of Helena Blavatsky, as she felt herself inadequate to the task for various
reasons. The editing of the monthly journal ‘The Theosophist’ is done by him,
though Helena Blavatsky supplied much of the material for publication. Members
who could assist in the work were very few then at the headquarters of the
Society. His tutelage for the knowledge of Occult sciences was with H. P. B. and
in her presence, perhaps, his very many other skills got eclipsed.
He had immense and
undying faith in the “Brotherhood of Religions.” His work in India centered in
bringing about rapport and reconciliation among the warring religious/social
groups and Races. The rapid growth and spread of the society’s influence in
India (compared to the waning atmosphere in America by end of 1878) was because
of the extremely inspiring and enlightening spirit that he brought into play.
There was practically no place he did not visited, no public figure he had not
met in his untiring journeys to every nook and corner of the country. He
enveloped India with the theosophical fragrance. Singing the past glory of the
land and religions here, he promised a greater hope in its further splendor and
wide expansion. He enthused the educated Indians to well realize the situation
and work zealously for India’s future.
We are not here touching
upon the administrative skills he employed in running the Society in its
infancy. All through he adopted the methods and approaches of Consultative
direction and never desired to be an autocrat. He gave the strong frame of
Constitution and got it incorporated in 1905, thus attaining a legal status to
the theosophical association. His appointing Organizers, Inspectors for
Branches, decentralizing the work by forming Sections and Executive Committees
needs a long narration. It is not being talked about now: that part of his stupendous work will have to
be reserved for another occasion. He adopted a policy of association with
like-minded organizations and this helped many Indian groups affiliate to the
Theosophical Society. His last message, written
down by hand on 2 February 1907, to be read over his body, speaks volumes in
making public his noble and worthy aspiration:
“To
my beloved brothers in the physical body: I bid you all farewell.
In memory of me, carry on the grand work of proclaiming and living the
Brotherhood of Religions. To my
beloved Brothers on the higher planes: I greet and come to you, and
implore you to help me to impress all men on earth that THERE IS NO RELIGION
HIGHER THAN TRUTH, and that in the Brotherhood of Religions lie the peace and
progress of humanity.”
It is unfortunate that in
India we still have inter-religious bickering and highly-rated intolerance. We
are not able to see beyond the outer form - rituals and ceremonies-, and touch
the region of the Spirit of religion. This only means, if we measure it well,
that we, as theosophists and as a body, have a large part of
unfinished/unaccomplished agenda over and upon our shoulders.
Our honest and sincere
tribute to Col. Olcott, our Founder-President will be to understand this first,
and then employ all our energies to strengthen the hands and voices of Those
who are in undisturbed determination striving on this endeavor.
000
In September
2016, after a careful analysis of the state of the esoteric movement
worldwide, a group of students decided to form the Independent Lodge of Theosophists, whose priorities include the building
of a better future in the different dimensions of life.
000
