The followers of Chet Rām are either householders or monks. When a man joins the community, there is a ceremony of baptism. When a birth takes place, the creed is recited in the ears of the child, and also the names of the twelve Apostles. When a member wants to become a Chet Rāmī monk, he tears off his clothes, casts dust upon his head and thus becomes a monk. This is known as Earth-baptism. The monks get their living by begging; and they are the only clergy of the sect. It is their business to preach the Gospel of Chet Rām. Like most modern Indian ascetics, they are addicted to the use of intoxicating drugs, such as bhang, charas, opium.

As to the Chet Rāmī worship Dr. Griswold writes:1

There does not seem to be any fixed form of worship among the Chet Rāmis. One old faqir declared that for the enlightened there is no need of religious worship. 'We have received,' said he; 'worship is for those who have not received.' I invited Munshi Nathu to attend our Church services in Lahore. He proceeded to tell me that all such worship is man-made worship. I have spent many hours at the Chet Rami Khanqah in Lahore, conversing with Munshi Nathu. He said to me on one occasion, 'This conversation of ours is worship: no other worship is needed.' All Chet Rāmis are supposed to own a Bible, and the few who can read doubtless read it. Ghulam Muhammad one day said to me: 'I read the Bible every day and especially on the Sabbath. I was just reading the first chapter of John's Gospel, when you arrived.' The Chet Rāmi creed is repeated as an act of worship, and the Hymn of Chet Rām is chanted. There are some forms of worship which show decidedly the influence of Hinduism and Mohammedanism. At the Khangah in Lahore are preserved with great care certain relics of Chet Rām. At evening lighted lamps are placed before the Cross and the Bible. On one occasion I noticed the evening worship of two Chet Rāmī women. They came and bowed themselves to the ground first before the cross and then before the Bible, and so went their way. A

1 Pp. 21-2.

considerable use is made of amulets. Charms are made and inscribed with the Chet Rāmī Creed and with the names of the Twelve Apostles, and hung about the neck.

Most of the members of the sect are poor, illiterate people. They are a small body, probably less than a thousand in number. There is a good deal of brotherly feeling amongst them. Yet caste remains among them, and Hindu converts do not mix with Muḥammadan converts. The duty of philanthropy, and of the endurance of persecution, has been carefully taught them, but, apart from that, there does not seem to be much emphasis on morality. They frequently carry a long rod surmounted by a cross. On the horizontal bar of the cross there is usually inscribed the creed of the sect.

8. THE ISAMOSHIPANTHĪS

A group of Hindus in South Behar, mostly cobblers and masons, have formed a new sect and call themselves Īsāmoshi panthis, i.e., the Jesus-Messiah-followers.1 Besides these simple people, there are a few educated ascetics who are identified with the sect. They study the Bible, and lay a good deal of stress on the teaching of Jesus. They do not class Christ with the incarnations of Vishņu; yet they have mixed up His life with the story of Krishna. Christ's death is of more importance to them than His resurrection. They meet for worship on Fridays. It is said that the sect is the result of the teaching of one of the disciples of Sivanārāyaṇa Paramahamsa. I am told they number two to three thousand.

The four movements which close this chapter are grouped together, because, though they have all accepted a good deal that is new, the system in each case is very distinctly

1

1 My informant is Mr. B. C. Sircar, M. A., one of the National Secretaries of the Y. M. C. A. in India. 2 Above, p. 129.

Hindu, and the worship of the teacher as God is prominent in all. The first pair are closely related in the elements they borrow from the West and in the claim that their teaching is scientifically trustworthy and verifiable.

9. THE RADHA SOĀMI SATSANG

1. The word satsang seems to come from the Sikhs, among whom it means "a company of pious people." The phrase Rādhā Soāmi cannot be explained apart from the history of the sect. It is dealt with below.1

In order to secure a reliable account of this society and its teaching, a few paragraphs are here transcribed from a manual of doctrine published by the second guru.2

1. The Rādhā Soāmi faith derives its name from its original Founder, the Supreme Being, Rādhā Soāmi, who appeared in this world in human form and designated Himself Sant Satguru or perfect Saint or true Guide and Preceptor, and preached holy doctrines to sincere enquirers of Truth for the deliverance of their spirit from the bondage of body and its surroundings, as well as from the pains and pleasures of this world, and for the ultimate admission of their spirit into the Holy Presence of the Supreme Being after traversing and breaking through the trammels and impediments in the material spheres.

2. The Holy name Rādhā Soāmi has been given out by the Supreme Being Himself. It resounds in splendid refulgence in the higher spheres, and can be heard within themselves by those who perform devotion by practising Surat Śabd Yoga according to the instructions given by the Supreme Being Himself.

4. This Holy name Rādhā Soāmi signifies both the Supreme Being and the original Spirit or Sound current (or Word) which

1 See p. 167.

2 Rādhā Soāmi Mat Prakāsh. The numbers of the sections are retained.

emanated from His Holy Feet, and which is the prime factor and principal agent in the whole creation.

6. The three degrees or grand divisions, comprised in the entire creation, according to Rādhā Soāmi faith are:

1. SPIRITUAL

2. SPIRITUAL-MATERIAL

3. MATERIAL-SPIRITUAL

Pure spirit, uncontaminated with matter, exists in the first grand division. Here the Supreme Being reigns over absolutely spiritual life. This, the purest possible form of life, has no desire but to love and serve the Supreme Being. The joys the very existence of this pure spirit-life are derived from the Supreme Being who is the Ocean of spirit, love and joy. Nothing concerning this degree is known or has been known to the founder of any religious creed. It comprises six sub-divisions and is called the Dayal Desh or the Regions of Mercy.

7. The second or Spiritual-Material degree or grand division is entirely free from all worldly passions and desires of the lower order. Likening the Supreme Being to an Ocean, the president of the second degree is a tide from that Ocean. He is a kind of Viceroy who rules over all life existing in the space comprised in the second and third grand divisions committed to his care. As its name indicates, the spiritual-material degree contains both spirit and matter. But matter is, comparatively speaking, pure and is subject to, and controlled by spirit. Life here is very pure, and, though clothed in pure material forms, spirit predominates. This degree also comprises six subdivisions and is called the Brahmaṇḍa or the regions of Universal Mind and pure matter.

8. In the third or Material-Spiritual degree matter predominates over spirit. Life is composed of spirits wholly clothed in coarse matter. Having quite forgotten the higher abode from which they originally sprang, the spirits here have acquired carnal desires and passions. This also comprises six

sub-divisions and is called the Pinda or the regions of Individual Mind and coarse matter.

9. This degree is dominated over by a wave emanating from the Supreme Being and flowing through the tide which has already been likened to a Viceroy. This wave or current may, for want of a better name, be called a Governor who presides over the Material Universe and controls matter.

12. The Supreme Being, as already said, is unknown. The Spirit or the Viceroy who presides over the second degree, is the Lord God of the Bible: he is the Sat or Sacchitanand or Brahman of the Vedanta, the Nirvāņa of the Jains and the Buddhists and the Lahut of the Mahomedan Saints. The Spirit or Governor who rules over the third degree is the Brahmā or Parmātmā or God of most religions in the world.

13. The entire creation below the first degree is composed of two parts, namely, spirit which is all good and pure, and matter which is always more or less bad. Man is a drop from the Ocean, that is, the Supreme Being. This drop of pure good spirit is so mixed with matter that it becomes in bondage thereto, and unless aided by a Superior Spirit is always liable to yield to temptation and deteriorate or sink down in matter.

16. There are two streams in our solar system; the one ever improving, the other always deteriorating. The spirits of the first of these streams pass from plants through the lower creation till they reach man; they then become angels or heavenly spirits and ultimately merge into the Supreme Being or remain in His Presence. Maintenance of individuality in the changes later than man depends upon the practice of devotion according to Surat Sabd Yoga or the union of the Spirit with the Word the Word being the emanation from the Supreme Being. If such devotion be not practised, the spirit loses its previous individuality and becomes merged into a lower stage fit for its reception. A devotee, when merged into the Supreme Being, can assume his individuality at pleasure. Such a being is called a perfect Sant, a Special and Beloved