It may not be improper to close this chapter with a reference to the Theosophical Society in India. It is true that the leaders of this movement, which was established in America in 1875, and transplanted into India a short time afterward, disavow its claim to being a religion; though that claim was definitely made and warmly pushed a quarter of a century ago. It is now extolled by its members as "the cement of faiths," "the harmonizer of religions." It is said that Arya Somaj became affiliated with it in 1879, though we have seen no result of this affiliation.

The objects of Theosophy are said to be three: (1) The establishment of a universal brotherhood. (2) The study of ancient languages. (3) Investigation of the hidden mysteries of nature and the latent psychical forces of man.

These aims seem thoroughly worthy, though the last mentioned, under its original founders, led to mystical claptrap, and to the abuse of the strong superstitious instincts of India.

The society was founded by a Russian adventuress, Madame Blavatsky, and by an American soldier, Colonel Olcott, who was the easy tool, if not the accomplice, of his clever and unscrupulous associate.

In the early history of the movement, at its headquarters in Madras, Madame Blavatsky gathered around her a numerous coterie of ardent Hindus, whom she duped with various tricks and sÉances. This was with a view to convincing them of her constant communication with Koothoomi and various other Tibetan Mahatmas, of whom she seemed to be the special agent! These and other similar performances might have continued had it not been for her French accomplices, who quarrelled with her, because she did not pay them adequately, and who exposed her mercilessly. The whole matter was published in the Madras Christian College Magazine, and the Russian lady was speedily sent away from India to the West for a judicious season of rest. The leaders of Theosophy have never been unwilling to impose upon the stupendous credulity of their Indian followers.

Nevertheless, it is undeniable that, with all its failings, Theosophy has exercised considerable influence upon the educated classes in this country. This has resulted largely through its readiness to utilize the recent movement of the people toward higher political privileges and their deep spirit of religious unrest.

Since the advent of Mrs. Besant, the society has been largely moulded by her erratic powers. She has not hesitated to use her ability and influence toward the creation and the development of a strong reactionary religious spirit throughout the land. She has bitterly denounced every tendency among the people toward Christianity. By her eloquence, which is remarkable, she has extolled the faith of India, and has revived and embalmed many of its worst features which were rapidly passing away; and has even defended idolatry and kindred evils by trying to harmonize them with modern and scientific ideas! She has herself become practically a Hindu, expounds Hindu doctrines, and practises Hindu ceremonies. She has persistently maintained eastern thought and customs as against western, and has thus endeared herself to English-speaking Hindus, who regard her as the goddess Saraswati herself, and are willing to give her a place in their pantheon as one of the great defenders of their faith against the mighty influences of the West!

In this matter, Mrs. Besant may be said to have caused irreparable injury to the people, as she has helped to arrest the tendency toward religious reform and progress, and has rendered articulate and given power and expression to the reactionary spirit which is now so rampant in India. More than any other person, and chiefly because she is of the West, and speaks in the accents of the West, she has antagonized progress in this land, not only religiously but also socially, and has done the greatest disservice to the people of India. In her eyes, Hindu philosophy and ritual, Hindu institutions and domestic life, have practically nothing to learn from the West, and need only to be known in order to be appreciated and loved!

This, doubtless, in good part, accounts for her present popularity.

Yet, one cannot fail to recognize the value of some things which she is doing. She has recently begun to speak with some emphasis upon lines of reform. She has been instrumental in stirring within the people a wider desire for higher education; though one can hardly understand why she has done so much for the establishment of a college for men, and has done practically nothing to advance the educational interests of her much-neglected sex in India.

Upon the death of Colonel Olcott, the President Founder of Theosophy, in 1907, Mrs. Besant became his successor. So far as the Indian vote was concerned, this was a foregone conclusion; since her avowed sympathy with Hinduism in all its forms had gained for her a strong place in the Hindu heart.

The method by which she was elected, however, is suggestive of the future course of the movement in India.

When nearing death, Colonel Olcott was induced by Mrs. Besant to invoke and to consult the "Masters"—the convenient ghosts of the dead—with a view to a choice of his successor in office. There was no doubt about his preference for the Englishwoman. The Mahatmas wisely agreed with the Colonel and Mrs. Besant, and a powerful fulcrum was secured for lifting her into the presidency. And Mrs. Besant to-day claims that it is better for her to have been chosen by the dead than to have been elected by the living. Upon her inauguration, she insisted upon it that all Theosophists must cling to the "Masters" and adhere to their decisions.

If we mistake not, this marks the beginning of a new era in Theosophy,—at least in India,—an era during which the movement will be entirely directed and worked by those who are the authorized mouthpieces of the glorified dead! Thus the movement is fairly launched upon a course which will inevitably lead it to something very much akin to a religion, with its accumulated mysteries and with a host of propelling superstitions of its own. More than any other land, India will lend itself admirably to the development and the propagation of such a cult.

Theosophy is not represented by a very large number of organizations and members. But the movement has the sympathy of many who have not taken upon them its name; and the society, at the present time, is certainly in favour with a large number of the educated classes.

Orthodox pandits, however, are thoroughly suspicious of the movement; and Mrs. Besant's recent attempts to thrust upon them her own interpretations of certain Hindu doctrines—interpretations, too, which are foreign to their own—has led to a spirit of opposition, where but recently appreciation and favour existed.

Theosophy, as a harmonizer of faiths, is not likely to accomplish much that will be permanently good. Religions to-day have lost much of their asperity one toward the other. The study of Comparative Religion has led men everywhere to magnify the assonances, rather than the dissonances, of the Great World Faiths. Theosophy magnifies into a cult this function of bringing religions together. It ignores, however, the fundamental differences which exist, brings all faiths into the same equational value, and assumes that they are equally effective as ways of salvation.

With such profound ignorance of the essential qualities of the faiths which are to be harmonized, and with a placid assumption that these religions are of the same efficacy, only to different peoples, it is impossible to see how Theosophy can ever render a service to any of the faiths or to the people who are their adherents which will not ultimately prove a disservice to all. Peace without truth, like peace without honour, will not ultimately redound to the promotion of religion or to the salvation of men.

Whatever Theosophy may render toward the development of an Oriental literature will depend largely upon its attitude toward truth and religion in general, and toward Hinduism and Christianity in particular. Its bitter attitude toward Christianity in the past does not encourage one to believe that hereafter the literature fostered by it will be either very impartial or very sane. And yet we shall be thankful for anything it may accomplish in the preservation of Sanskrit manuscripts and in the development of a wholesome literature of any kind on lines purely Oriental.