________________
NEWS.
INDIAN PRISONERS IN SOUTH AFRICA,
A curious incident reported by the Indian Opinion to hand reveals strange hangs in South African jaila with regard to Indian prisoners. One Samy Naidu prisoner in Pretoria Gaol had had the audacity to complain to the Governer regarding the food and the difficulty of
bath. As a result, on a par
obta cold day the Chief Warder or
dered the Indians to take a bath! On their hesitating, the Chief Warder, it alleged touched Samy Naidu on the shoulder and said, "You are the nian who complained to the Governor that you could not get a bath. I shall give good bath now" now." He then called <x penal natives to take Naidu 21 the bath an I while two held him, the others rubbed him with hard yard hr, until he was scratched and bleeding all over! Another Indian was Hitailar bath, but in his case tho rubbing was not so thorough. The Indian residents in Pretoria and some
A
al fearing white men (of whom happily there is no absolute dearth even in the Transvaal) made such a row over the matter that an official enquiry followed at the alleged offenders were "warned and exonerated." An Indian praer,
further learn, was sent to solitary confnetent for twelve days and another for seven because they had complained about the food: It in is to see, says the Ilim Opinion, why a man like Nagn. ppan should have suffered in silence even unto death! India surely is getting a conspicious place in "the Empire." Mrs. Annie Besant to note.
BEDRA'S RELICA.
Two meetings of the Sanatan Dharma Prahardhini Sabha, Cawnpore, were held on the 27th September and 3rd October, 1909, to consider the question of Budha's relics.
Both the meetings were held under the presidency of Rai Debi Prasad, B.A., B.I., and the gathering was overcrowded by pandits and educated Hindus. In both
the meetings the question of Rutha's relics was discussed fully with impresive speech, and in the Inst meeting Thakur Mahabir Singh, the Secretary, put for wing ward the resolution that the Budha's relics should be retained in In-ia, and it was seconded and supported by Pandit Deoki Naudan Shastri and Babu Sidheswara Banerji respectively and unani uously carried. The following telegram was sert to the Viceroy, from the presi dent, the next day :
"Sanatan Dharma Prabardhini Sabha, Cawnpore, in public meeting attended by Pandita and educated Hindus, respectfully and earnestly prays, that Lord Budha's ralus be retained in India, their going wut and division would cause extreme grief and dissatisfaction. Budha was auong Vishnu's ten great Avatara."
KARMALOGIN.
PHILOSOPHY AND MADNESS IN RELIGION.
The Vitalist in a niyatic to the materi alist. The klealist in a mystle to the Vitalist. The theist is a mystic the deist. The monist is a mystie to the dualist. Thus at every stage of our spiritual and metaphysical life, philosophy alternates with madness, rationalism with pysticism. And are rding to this view of rationalist, the entific materialist and agnostic is the Berkleyan deals or the Hegelian monist. Rationalism should not, because it cannot, be the monopoly of the mate rialist or the agnostic although theirs are the commonest forms of Rationalin.
is as much aonaletic as
There are two things in religion which frighten many people. They are Rationalim on the one hand and Mysticism on the other. And yet I think both are ewarntial in religion. Keshub Chander Sen spoke of Philosophy and Madness in Religion in in 1877 and his own masterly way dwelt upon the two elements of our religious life. I call them elements pur posely. For I am persuaded that Itationalism goes hand in hand with Mysticism. 1 do not agree with religious people who would deny rationalism and the a rationalist a place in religion and I refuse to identfy mysticism with all religion. We are all of us and each of us partly Rational and partly Mystic. We are all of us and each of us more of a rationalist at one time and more of a mystic at other times.
Rationalism means faith in knowledge that is distinet and clear. Mysticism menna faith and loyalty to a vision to an ideal. Our knowledge of anything is never clear and distinct and complete from the outset. But our knowledge grows, Our perception once hazy becomes clear and distinct by degrees. The vision grows: arer and nearer, and it comes nearer the mystic form assumes clear and distinct shape. And this happens at every stage. As soon as one vision has become rational, a second vision appears on the riental horizon, and thus from the mystic we grow into the rationalist and from the rationalist into the mystic again. The eyele goes on and there is no end to it.
Now just suppose that you and I both are matorialists and rationalists and you begin to see a little beyond our common materialism. You begin to realize that behind matter there is such a thing
energy and this revelation to you changes your whole attitude to the universe: alters your way of thinking about this world. You try to reason and explain your new knowledge to me but you hardly convince me. For I have not seen the vision and your own knowledge of it is not clear or distinct. The result is I call you mad, or if for any reason I wish to be kind to you, I change the title into a "mystic." All the same I keep on believ ing that there is something wrong in your understanding, till I also begin to be convinced of the existence of Energy of an Infinite Energy from which all things proceed. In this way stage we go on--if we do go on and not lot ourelves rest satisfied with our knowledge at any one step-we go on turning mystic d rationalist to ourselves and to each
after stage
other.
But we must not lose sight of ous form of mysticism which seems to have been resolved into rationalism. "There is one stage of madness in religion which cannot be reduced to philosophy. We may fitly call it transcendental mysticism. Let me proceed to indicate its nature, for it is a thing that cannot be described as we shall presently see.
All our knowledge of things and ideas are conditioned by Time, Space and Causality (Desh, Kala, Karaua. there is a which are
But is a knowledge of certain "things" are beyond such conditions of Time, Space and Causality. And we can not
describe them to each other, for in human language every noun implies space, every verb implies time and every proposition or judgement inplies casuality. How Can we describe these transcendental experiences in hutaan language? Are there really such experiences! Yes they are as real as any thing we know of perhaps more real than any thing we know of. Carlyle called them: Eternak cerities. We shall take only two of them. Love and Righteousness to illustrate our meaning.
Love is beyond Time and Space and Causality. If I love to-day and hate to morrow I do not love at all. If I love in. India and hate in England I do not love at all. If 1 love and my love is prompted by any circumstances whatsoever, my love turns out to be mere interest. And similarly with righteousness dharmat. If I am righteous to-day and unrighteous to-inorrow I am not righteous at all. If I am righteous in England and unright all. eous in India I am not righteous at If my righteousness is prompted by any righteousness but policy: it is no longer consideration whatsoever, it is no longer
dharma but artha:
Thus love and righteousness are beyond. all why and wherefore. The lovers and the righteous are always mystics. And who amongst us in utterly destitute of
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