Jaya Road, Bangalor South India

If you believe that human unhappiness is due to lack of harmony with surrounding or with other men; if you believe that man's intellect should be devoted to the purpose of promoting such harmony; if you believe that men united by a bond of fellowship can accomplish more than can be done by the efforts of individuals; and if you realize that your own happiness will increase in proportion to the extent to which you devote your ability to the good of others, you will join the Humanistic Club.
This Club needs support from all who, holding Humanistic views, desire to help others. By joing it you obtain a voice in its management; you can suggest useful steps for it to take; you will be kept in touch with its proceedings; and your mind, at work considering how best you can help, will find in life a new interest and increased happiness.

Aims

1. To promote peace and goodwill among the several classes and races of the world.
   
2. To make researches into religion, philosophy, sociology, psychic phenomena and the like.
   
3. To hold meetings from time to time when papers shall be read or lectures delivered on the subjects mentioned above.
   
4. To distribute literature towards this purpose.

The Inaugural speech- opening of the Humanistic Club
Address By Raja Jai Prithvi Bahadur Singh

[In declaring open the Humanistic Club, on Thursday, the 8th March 1928, Col. Raja Jai Prithvi Bahadur Singh, as the Organizer of the Club, Delivered the following Inaugural Address:]

We have all gathered together here to witness the opening of the Humanistic Club. The very word 'Humanistic' suggests that the Club has something to do with humanity. From the standpoint of progress, humanity is divided into three groups: the civilized, the semi-civilized and the uncivilized.

The first comprises of such races and nations whose mentality has reached that level of progress wherefrom the distance to animality is the greatest. Such races are the leaders of humanity, and they have flourished in all ages and climes.

The semi-civilized are a commingling of the highest and the lowest. They are a curious admixture of all kinds of mankind marking the several states and stages of struggle and achievement. They are a combination of the rising and the falling. They are made up of groups that have already reached half the way in the ladder of progress; or, they are made up of men that, from a once occupied pinnacle of progress and power, have fallen to the depths of misery and mental narrowness, and are still sinking lower and lower.

The uncivilized are generally several sub-races of mankind that live like the animal and die like the animal. Every class, however, be it the highest or the lowest, or the one in between them, is, as the being of humanity, not entirely animalistic.

Every class, race or nation has its own organizations for meeting with and settling the various emergencies or the routine events of their daily lives. Such organizations are everywhere; only, in some they are simple and in some others complex and complicated.

In view of such organizations, men are of different modes in thinking and acting. There are politicians and religionist, there are philosophers and priests, and there are scientists and scholars. Among the vast mass of mankind- literate or illiterate- educated, semi-educated or uneducated- such classifications are to be found.

Though the ideal may be one, no two individuals think alike. Individually, men allows avarice and lust, selfishness and arrogance to prompt him. His organizations are apt to be swayed by anarchy, sedition and chaos. His understanding of religion and love of man are spoilt by the narrowness of his creed and the blindness of his patriotism. Thus, looking only at the little questions which come within his very restricted view of time and space, he forgets to consider the broader view, the object of the mysterious and amazing intelligence which is developing in all around him. He dwells upon details rather than upon wholes- separating man from man and creating inequalities.

It is needless to say how unnatural inequalities between man and man, race and race and so forth, have wrought havoc among the men and the women of the world. While a few, either because of their inherited privileges or because of their rights acquired here and now, assume much disproportionate authority, many suffer silently and perish slowly.

The fundamental cause, so far as it strikes me, is the existences of a false standard or rather ideal of life. While some say man is everything here, some others say that he is nothing in this plane.
The former view, as I conjecture it, has led to the belief that each individual must be aggressive, invade the rights of others, and obtain everything for himself. The struggle between capitalists and labourers, the tension between monarchy and anarchy, the hostility between nations and the consequent wars among them, are all the outcome of this assumed and accepted aggressiveness in life. This naturally breeds suspicion, contempt and hatred by the each against the rest; while in each it creates greed and the temperament for exploitation.

The second school of thought- that is, that which considers man as nothing in this plane- has bread imbeciles. It has inculcated a contempt even for one's own legitimate goods and rights, and has brought about a large number of recluses who do nothing but go about begging their food, wasting away their lives. Or, if it has not gone to that extent, it has at least deprived men of all their capacity for alert thought and activity, and filled them with a mood of helpless passivity. It has rendered whole races unfit for any nobler work than that of mere vegetating and dying. Almost every country in the East is subjected to the subtle influences of superstition, fear and the like that are the children of the absence or loss of assertive individuality.

At present, however, things have begun to change. The West and the East have come into closer contact than ever before, and the consequence is the rise of a new wave of enthusiasm in both parts of the world. The West, in consequence of her vast scientific discoveries, immense wealth acquired through highly organized industries, the territorial acquisitions and solidarity, appears to be the leader of both in spheres, of action and thought.

The East, on the other hand, is more or less the follower and, to a certain extent, even the imitator of the patterns set by the other. As a result, the East is exhibiting a spirit of restlessness that is the result neither of a conscious and organized grasp of the Western ideals, nor of a deliberate revival of her ancient noble philosophy. In fact, the present tendency in the East is the result of a more or less moribund combination of half-under-stood and half-combined ideals of both the West and the East. In consequence, there is much mis-understanding about the goal to be reached and the means to be adopted.

For instance, China that is just now attempting to assert her individuality against a protracted and powerful combination of influences, is divided against herself and is passing through the throes of civil war that is killing herself. In India, either because the leaders cannot make themselves well-understood by the ordinary masses, or because they do not want to do so, the masses at large do not know their whereabouts. Even the half-educated youths are unable to grasp the significance of this spirit of individuality, and allow themselves- like illiterate masses- to fall victims to organized disobedience of authority and the like and consequently lead themselves into trouble.

It is, therefore, imperative that at this stage when things are in the melting pot, both in the East and in the West, every precaution ought to be taken with regard to the moulding of the trend of thought and action. Leaders, whether of the West or of the East, should know their goal clearly and be able to adopt such methods as will bring about a common understanding between both, and as will not infringe the rights and privileges of either.

I have been personally thinking of this problem for some time past and have come to the conclusion that Philosophy, backed by various modern Sciences, can accomplish this task; for, it alone, under varying labels, attempts to grasp the unity of the whole. A correct comprehension of the philosophic doctrine of the basis oneness of the world will render a politician a better politician, and a religionist a more sober one, while it is certain to create harmony between the industrialist and the labourer. Not that it will make everyone a mere contemplative or a pessimist, but that a correct knowledge of its problems will tinge every one's actions with an unlooked-for comprehension, the result of which will ultimately lead to a contented humanity.

The Necessity for and the Practice of Humanism

[Club Lecture by Col. Raja Jai Prithvi Bahadur Singh, 18th September, 1928]

Ladies and Gentlemen,

Humanism indicates something that is peculiar to mankind as against the animal kingdom in the midst of which he lives and movers, and of which he is supposed to be an evolution. It is that trait whereby man has become out of the animal and has every prospect before him for becoming something higher than what he is at present. By nature, animals are characterized by mere physical might of the body, by mere brutishness and ferocity. Further, the animal is characterized by the want of organization, where the spirit of co-operation, dependence and inter-dependence is manifested only for the betterment of a single individual. In fact, individualism of the most extreme type, backed by mutual suspicion and hatred (for the exercise of which there are ferocity and brutishness behind), marks the animal character. Everyone present here will say that man is nothing of this sort, or ought to be nothing of this sort. Everyone has now come to realized that man is something higher than the animals and that his present aim ought to be to attain something more than what he now possesses. Whether we agree with philosophers or religionists in their statement that higher grade is denominated as divinity or god which is after all a matter of opinion, this much is certain that man is capable of attaining a state, whether here or hereafter, that is superior to the present one, Humanism indicates a certainty of his superiority over animals and the possibility of his superiority over his present conditions.
Having shown what Humanism is, it is necessary for me to show why Humanism is essential. The very basis of human characteristics, in fact, the very humanness itself, impels him towards, or rather compels him to reach, a state higher, happier and greater than the one he already possesses. It is imbedded in the very nature of man to aim at higher things, which he cannot but practise instinctively or deliberately as a natural corollary.

Coming then to the question how man is to exercise this Humanism, we have only to look to it in connection with the life that he has to lead here on this earth. As ordinary people, we do not know if there is any world beyond except through mere poetic imaginations and religious or logical inferences; nor do we think that a knowledge of it will help us to any great extent to make our lives here better. It is only an abstraction lying away and beyond the range of the grasp of ordinary humanity, and no useful purpose will be served in the work a-day life by constantly thinking of it or by constantly aiming at it. What will serve better is to attend to the life here; and even in connection with this life, it is easy to show how humanism can well be practised.

Like every other sentient being, man has an innate craving to preserve his life. This is the first duty that he has to perform. In pursuance of this idea, suicide is considered a crime in the law of every civilized country, and that is also why acts of violence committed out of sincere self-defence are excused without punishment. Preservation of the life of one is the foremost duty that no one can neglect. Animals and human babies look forward to others to take care of them; but man, in virtue of his deliberative capacity which he has developed, can affords to take care of himself, in the best manner possible.

Naturally, as one tries to preserve one's life, one would also like to free it from any sort of inconvenience or discomfort attending on it. Life that is ever subject to several pinpricks or a series of troubles is a life that is not worth preserving. Such troubles arise out of the absence of certain conditions, which would make life; more comfortable and more happy. Without these entities, man feels thoroughly displeased with his life. He thinks that rather than live an unhappy life, he had better lose it at once. Hence, man makes and ought to make earnest to get ride of minor and major troubles that stand in the way of even the ordinary, admissible, sinless pleasures and comforts. The attainment of comfort and happiness, therefore, in may opinion, constitutes the second duty, and every physical means is welcome towards that purpose. But, there are a few that must be avoided. A man, after a days hard work, may find it apparently beneficial to have recourse to alcoholic drink in a medicinal dose, which may soothen his excited fellings and enable him to forget his muscular pains. But one who takes to drinking generally finds it very hard to stick to that medicinal dose; and the excess of it-as is obvious to everybody-brings about the ultimate ruin of life. Man's object being life's preservation, he ought as such to avoid all such physical means which immediately or ultimately lead to extinction.

There is a limit to the use of everything, and nothing should be abused. This use and abuse of things that man adopts for getting comfort to his life is possible for him because of the deliberative capacity that he possesses as against the members of the animal order which do not possess it or only own it to a limited extent. In virtue of this capacity, he preserves his life better than the animals. In virtue of this capacity, he tries to make that life comfortable and happy. In virtue of this capacity, he avoids such physical means as would produce reaction or bring on extinction.

So far, we have considered only the bodily comfort of man. But, is bodily comfort the only thing or the ultimate thing that produces the greatest happiness? All authorities are one is saying that mental happiness is much greater then bodily happiness; and the mind, for that purpose, must ever be kept alert and active, and brought up unbiased and uninjured. The full mental happiness is attained when man attains the highest state of consciousness; that is, when he reaches the farthest end in the march of the evolutionary progress; in other words, when he realizes himself of his God. But there are ever so many obstacles to our attaining this end. The very training that has been in vogue amidst us for thousands of years is sometimes found to be superstitious and ruinous. For instance, fear of hidden spirits, fear of hell and such other doctrines which have been inculcated into our brains from our youth have a stunning effect upon our minds. Not only those that have been forced upon us by heredity and society, but even fellings of a rather abnormal nature to which end certain conditions drive our minds are responsible for a similar killing effect. Passions, such as jealousy, anger, lust, avarice and hatred, are a sure source of ruin. All these have a remarkably destructive tendency, and instance are not lacking where under the operation of one or the other of such passions mankind has ruined itself.

Despite the high state which civilization has reached, man is still a pitiable thing. While like animals he is instinctively driven to take care of his life, by his human nature he tries to make it comfortable for himself. But he forgets that some of the very physical means, which he seeks for the enhancement of his comfort, are themselves deleterious. Above all, he forgets that his happiness could be greater if he keeps his mind purer, more peaceful, devoid of passion, devoid of fear-fear born of certain thoughts and facts handed down to him by tradition, racial history or by the current social affairs.

So long as the body and the mind are subjected to such restrictive influences, it is impossible that man will ever achieve the happiness, which he can call unalloyed. First of all, he needs to correct and elevate his deliberative capacity; and, secondly, in view of this enhanced deliberation, he has to abuse no physical means or he has to make the proper use of such means; and, finally, in virtue of the same deliberation, he has to adopt only such thoughts as encourage growth and get rid of such other thoughts or passions as will serve as hindrances to his progress.

Such is the practice of Humanism, and the end of it will be Peace and Goodwill-peace and goodwill for each man unto himself, and peace and goodwill for each man with others. This peace and goodwill is to be treated not only as the ultimate goal to be reached by us, but even as a necessary factor which we have to maintain and utilize even during our daily lives. Without peace, how can even the elementary function of life's preservation be performed? Without peace, how can any one get, for that life thus preserved, comfort and happiness? Without peace, how can one go even to the highest state of human deliberation, which involves deep thought? Peace is thus the end to reach. It is also the means whereby that end can be reached. Above all, it is also the very basis of human existence without which even the instinctive preservation of life is not possible. So, peace there should be- peace all around and everywhere, which man has to utilize and relish. To promote this peace is the aim of this Club, and this body will gladly welcome all suggestions to that end.

Inaugural Speech- Opening of the Bombay Branch of the Humanistic Club
(Opened on Wednesday, 6th February, 1929)
Speech by Raja Jai Prithvi Bahadur Singh

[The preliminary meeting of the Bombay Branch of the Humanistic Club was held at Aiwine Rafat, Ridge Road, and Malabar Hill, with H.H. Nazali Rafia Begum Sahiba of Janjira in the chair. Raja Jai Prithvi Bahadur Singh, the President of the Humanistic Club, Bangalore, in opening the proceedings, observed as follows:]

Ladies and Gentlemen,

I believe you all know we have gathered together here to form a Branch of the Humanistic Club of Bangalore.

During my activities in connection with the Humanistic Club, I came across persons who were good enough to pass their remarks frankly on this Humanistic Movement.

The remarks of one class of persons were that, behind a movement like this club, they suspected that there was some imperialistic or capitalistic motive, to ask the oppressed and exploited people to be peaceful and quite without doing anything for the betterment of their condition. The remarks from some aristocratic people were that the Humanistic Movement, being an attempt to reduce all classes and creeds of people to one dead level of equality, is surely an encouragement to the illiterate and lower class people to aspire for equality with the higher and the nobler, which, being impossible, leads them to dissatisfaction, resulting in violent demonstration and brutal acts. Then, there are some other persons who, wither to mock or flatter, me, (I do not know which) say that I am going to be a Christ or a Buddha out to preach the new religion, "Humanism".

So, to make my position clear, I would like to say a few words in explanation of these remarks, instead of describing the aims and objects of the Club which I have already done in two of my previous lectures in Bombay.

With regard to the first remark that the Humanistic Club has some imperialistic or capitalistic motive behind, I have to say that, though under the Rules of the Club no one is allowed to indulge in current politics within the premises of the Club, it does not follow that the Club will go in to prevent anybody from demanding his legitimate rights in a legitimate manner. The institution, being intended for educating ourselves and other in human progress in life, discussions on controversial subjects like communal and political topics are not considered desirable. With regard to the second remark, that it is likely to encourage the illiterate classes to aspire for the position of the higher and the nobler, I must tell you that the Humanistic ideas are quite opposed to this. For, that "Might is the Right" can only be the animalistic policy but not the humanistic. It is the human being that has rules and regulations to live by, and it is only that Man with his deliberative capacity who is able to realise that, if all want to be the richest and the greatest at the cost of others, they will be working towards the extinction of mankind. As regards the third remark, I have not the least desire to pose myself either as a founder of a new religion or an inventor of a new set of ethical codes. Rather, I would be the last person to draw a new line of religious division by introducing a new religion into the already much divided humanity.

I am here to make my entreaty of you all to join hands with men and march together on the path of further human progress; and, if any one sees a pit-fall in our way, let him point it out to the rest of us so that we may safely proceed on our onward march, without the danger of falling and slipping back towards the old animalistic tendencies.

Let us put our heads together to draw a boundary line between the humanistic and the animalistic ways of life, and weigh and examine every thought, world and deed, accepting those which are humanistic and rejecting those which are animalistic.

Let us ask our poor and illiterate brethren that if, inspite of timely and equal opportunities being given to them, and if, even after legitimate attempts to better their condition, they cannot do so, they should not resort to violence and brutal acts which are harmful to their own interests and are animalistic in nature.

Let us also say to our high and noble brethren not to look down on the poor and the needy with contempt and scorn, but to lend them a helping in their efforts to rise from their low conditions. For, is it not the labour of the poor that gives us our food, and is it not through their labour again that we attire ourselves with beautiful clothing? Unfortunately, class-hatred has taken such deep root in the minds of different people that I see pessimism prevailing everywhere, and everybody seems to doubt about the success of any attempt towards promoting peace and goodwill. But, if some of us set our hearts to further the welfare of humanity and try every possible method with perseverance, there is no reason why we should not succeed in creating better feelings in those minds which are easily excitable by such rumours as that of the other day's kidnapping scare,* which resulted in the loss of so may lives. Is it our duty to be amused and indifferent spectators in such a time as this? Of course, private persons link ourselves cannot interfere effectively when a free fight is going on between excited masses; but, is it not our duty to endeavour to devise ways and means to prevent such occurrences in the future? Besides, this being the pressing need of Bombay at present, I would propose to concentrate our attention in this direction in the beginning. In our attempt to spread Humanizing influence over the masses, we are not to spare either the old preaching of philosophic contentment and the spirituality of the East, or the present day science, service and the practical methods of the West.

With this object in view, I appeal to all present here to join together to form a Branch of the Club here in Bombay for the sake of doing our duty to humanity.

Usefulness of Humanism to the Indian public
Calcutta Speech 22nd February 1930

[Raja Jai Prithvi Bahadur Singh, founder-President of the Humanistic Club, delivered a speech in Calcutta on the 22nd February 1930, in the UNIVERSITY INSTITUTE with the Honourable Justice Mukerjee in the chair. In this speech the Raja explained the aim and significance of Humanism, and its applicability to the successful solution of the various Indian problems. The following is the full text of the Speech - PR Singarachari, Secretary]

Mr. Chairman, Ladies and Gentleman,

At the very beginning I want to be frank with you and to confess that I am neither a brilliant and erudite scholar nor an orator by profession, able to carry conviction hope to your mind, although I have been trying to express my idea on Humanism in writings and speeches in India and abroad for the last two years, and although it is true that I have written a book and also founded an institution named the Humanistic Club for the propagation of the principles of peace and goodwill.

Coming to the question of Humanism in my opinion, it means the principles and with them, all the best methods and processes of working which the human ingenuity and knowledge can suggest for the common benefit of the whole of humanity and which every man as a human being must practice. I admit that none of us can strictly follow every item of those duties, which we owe to ourselves as human beings and to which I give the collective name of Humanism.

It is, neither because we do not like some of the principles of Humanism nor because we do not want them, but because sometimes our customs and habits, at other times either religious bigotry or misconstrued patriotism stand in our way if we were to follow some of the ideals of Humanism, that most of the Humanistic principles escape our notice through carelessness. Want of right knowledge is also another factor, which prevents us from practicing Humanism. It was therefore with a twofold object that I founded the Humanistic Club at Bangalore; and these are:- firstly, to request the great thinkers and talented men to find out truth and propagate it for the benefit of the general public; and, secondly, to keep on reminding the people, by means of propaganda of their duties as human beings.

Though I have written a book on Humanism dealing with every aspect of human life, I found it necessary at the present juncture to concentrate my activities on suggesting the best methods for fulfilling the first principle of life, namely, the principle of preservation of life in comfort and happiness.

I think, if we only think rationally about this question of preservation of life and the attainment of comfort and happiness, we shall find that this is the mainspring of all human activities. Because the first and foremost desire of every living being is to preserve its life and then to make it comfortable and happy, so the desire of self-preservation and the attainment of comfort and happiness is really the motive power of all our actions. People no doubt talks of self-sacrifice as a higher principle of life; and under certain condition consider it high commendable and praise-worthy. But all self-sacrifice is ultimately for some future comforts or happiness, here or hereafter. For nothing, no one would ever sacrifice one's life or advise others to do it. Therefore, if we can only lead our lives comfortably and happily, we should consider this as the fulfillment of our first duty.

The methods employed for preservation of life and attainment of comfort and happiness are two kinds-one, by violent action, which is an outcome of hasty judgement and the other, by peaceful means, which is the result of deliberate and rational thinking. The former method is generally employed by animals and I call it the animalistic method; the Humanistic method being the result of reason and deliberation, the faculty with which human beings are exclusively endowed. The Humanistic way of working, therefore, is by peaceful means and for the whole humanity, not for any one country, class, party, creed or rank. Humanism brooks no division or discord. While it recognizes diversity as inevitable, it believes in the possibility of unity in that diversity.

The principle of Humanism, therefore, is more useful to the Indian people than to any body else. For all the failures that the Indian people have met with-whether political, moral or material, are due to the lack of unity. It is easy enough for every body to understand how the comfort and happiness of a country as well as those of individual persons are enhanced by peace, unity and cooperation, and how these are adversely affected by division and discord.

The chief object of the humanistic club, therefore, is to promote peace, unity and co-operation among the antagonistic parties and classes of men. It is my belief, and confirmed belief too, that, unless all the people belonging to the different classes, parties, creeds, ranks and countries recognize the fundamental oneness of humanity and work of this common benefit, neither comfort and happiness nor even the preservation of life which is the first and foremost desire of every living being will be possible. I have therefore been making an earnest entreaty to every country and city I visit to join hands with the humanistic club and help that institution in framing a suitable scheme for working the principle of Humanism. We have so far drawn up a scheme for the purpose of promoting peace and harmony among the different contending parties, classes and creeds of men. In my opinion, unless these principles are deeply imprinted in the minds of men, no desired security, comfort and happiness in life can be expected. Let me read out to you my scheme, which I explained in my last club lecture in Bangalore.

For securing the desired safety, comfort and happiness he under-mentioned conditions are required to be fulfilled:-

1. The disappearance of religious animosity; and the disappearance of the notion of mutual foreignness among different classes of people.
2. The supplanting of the feeling of rivalry and jealousy by ideas of mutual goodwill and common interest; and the supplanting of class, creed or party-hatred-spirit by the acceptance and practice of the feeling of fundamental oneness of all humanity.
   
3. The training of people so as to render every one ever open for the reception of the new ideas and principle calculated to lead to general human progress and common human benefit with out violation to one's fundamental religious principle; the training of people so as to render everyone capable of distinguishing between real religious principles and what generally pass for them; the training of people so as to render every one able to rise above all differences of opinions and to treat them in the same way as one would treat the differences in mere bodily features; the training of people so as to render every one fit to realize the impermanence and the certainty of an early or late re-action against any success gained by any one class, religion, race, country or nation at the cost of another.

I know that neither the scheme nor the principle, which I advocate, is original or new. And through they are neither unknown nor detestable to any body, the general public still need constant reminding of these principles. Not only the uncultured and the illiterate, but also the highly learned and the greatest statesmen as well sometimes manage to forget to follow the principles of Humanism. From thousands of lessons in the past, every man, whether learned and wise, or illiterate and foolish, has come to know that fighting, wars and battles are not the best means of settling disputes. It is only among the animals that every dispute is decided by the show of strength, while among men it is not uncommon to find a physically weak person in possession of power and wealth. Hence, 'Might is Right' and similar principles hold good only with regard to animals and not to human beings. But in India we find people of one party fighting freely against people of another party, one class against another class, one faith against another faith; and there is dissension even amongst people of the same faith, for one-caste fights against another caste at the slightest provocation. I don't, however, mean to criticise the action of the Indian people only; even the European Nations, who are today considered to be the most civilized, are not slow to forget the principles of Humanism. If they had stuck to the principles of Humanism, the last Great War would never have been fought, and the untold miseries of the millions would have been avoided.

This was the reason why I went round on my lecturing tour to Europe last summer. But I found that no other country is so much divided by customs, habits and caste prejudices as India; and consequently in India there is much less facility for securing the means of safety to life and of attaining comfort and happiness. I know many public leaders in India are suggesting various methods of attaining comfort and happiness, - some try to excite the anger of the opposite party to the highest pitch and then advise their own party to remain non-violent. Others preach the doctrine of revolution and advise their followers to do away with the party, class or creed antagonistic to them by violent means, even at the expense of their own lives.

But, Gentlemen, I don't the salvation of India, nay, the salvation of any country, lies in such principles. My idea of securing the means of safety, comfort and happiness is by educating the mind of the general public and inculcating the principles of Humanism, so that when people with party spirit and harmful prejudices say, "Down with this or that party, this or that class, this or that religion or caste," the majority of people should be able to say, "Up with the whole of Humanity, including every class, party, caste or creed."

In concluding my speech, I appeal to the people of Calcutta to help the Humanistic Club in spreading the ideas I have just mentioned among the people of BANGAL for their safety, comfort and happiness, making these ideas suitable to the peoples' taste and prevailing conditions and circumstances. For, as far as my experience goes, people do not relish anything today which is not fully loaded with political controversial topics in which I don't feel myself competent enough. So, as I have already described my idea in a nutshell, I must not attempt to tax your patience any longer. Yet, I part from you with the hope that sooner or later the message of Humanism will travel from door to door, from country to country, till division between man and man will be unknown, and class warfare will be a thing of the past, an chattered will be a forgotten vice, when man will live in peace, comfort, friendship and love, in which, indeed, consist his true freedom and wellbeing.

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