London

First Speech in London

[On the 23rd July 1929, Colonel Raja Jai Prithvi Bahadur Singh delivered his first speech in London. Brief as the lecture was it gave a succint account of the present-day needs, his own suggestions for meeting them and the purpose of his Mission to Europe. The lecture took place in one of the COMMITTEE ROOMS OF THE HOUSE OF COMMONS, during the occasion of the ANNIVERSARY OF THE INTER-NATIONAL PEACE SOCIETY organized by the Leaders of the several Parties in London.]

Ladies and Gentlemen,

My first duty is to express my sense of gratitude to the peace Society for having given me the opportunity to address this distinguished assembly. My next duty is to present you with a few observations on the problem of world peace to the best of my ability and as far as the very limited time at my disposal will permit. At the risk of being personal, I have to say that, ever since the out-break of the last world-war, I have been greatly awakened to the problem of peace: peace, not only between nations and countries, but peace between different classes, creeds, parties and communities. As a matter of fact, I have come to believe, with the passing of time, that no lasting and real peace between nations and countries is possible till peaceful and healthy relations are established among the contending parties, classes, creeds and communities and other sections of humanity.

A second thing that I have come to know is that no absolute and permanent peace is possible anywhere in the world, if elsewhere there is existing unrest, division and discord, so that you people of England cannot say It is enough that we have succeeded in establishing peace and goodwill in our own country. It does not concern us if other peoples and countries are torn with divisions and discord. For you must remember that inspite of all geographical boundaries, inspite of all the barriers of race, religion, class & country, humanity is one as regards its deeper and inner realities. The real and essential wants of men are also the same all the world over. Hence, if there is to be peace anywhere there must be peace everywhere. For, if there is divisions and discord brewing in any section of humanity the unrest will gradually spread; and if timely steps are not taken to check its course, it will soon affect the whole of the human race. For, unrest and disquietude, you must know, are more contagious than any disease known to medical science.

Now, what we have to consider is "What are the ways and means to dispel the clouds of unrest and suspicion that are daily darkening more and more the mental atmosphere of the world? Will it be enough if the governments of several countries come to some sort of an agreement and sign treaties and pacts with clauses for outlawing war and reducing armaments? In my humble opinion, the building of the structure of world-peace is not so much in the hands of governments and statesmen as in the hands of the general public. That is, the mental atmosphere has got to undergo a change.

The mental atmosphere or Mind is not an imaginary something akin to nothing, but it is something real and substantial though subtler and finer than even the Aether. The aerial atmosphere that surrounds the earth consists of materiel particles such as atoms, molecules, electrons, and various germs of disease and so on. It is perceptible to the senses to indicate its existence. The ethereal atmosphere, finer and subtler than the aerial one, pervades both the earth and the air having different forces of Energy for its manifestations; whereas the mental atmosphere or Mind finest of all the three has only Thought-force for its manifestation. As without thought change of attitude is not possible, in order to bring about universal peace the mental atmosphere has got to be cultivated and made favorable for the growth of peace.

As regards the question whether it is possible to change the invisible mental atmosphere, it certainly is possible as can be seen by the changes from time to time in the customs, habits and faiths of people, which are, of course, due to change in the mentality.

And we know that all these changes have been brought about by preaching and suggestion. In the old days, there being no facilities for communications and publicity, the changes used to take place very slowly and even then only locally. But, we have now every facility at our disposal, and if a few persons, well-equipped with all the necessary means, will undertake to spread the truth among all classes of people of every country, it will not take a long time to effect a through change in the mentality of the general public in favor of peace. The truth to be spread, according to my view, is the idea of the Fundamental Oneness of Humanity with so far I has not found any one refuse to accept. Another item of truth is the Principle of Self-Preservation. And I don't think anybody would refuse to work along the lines, which are best calculated to secure safety to, and preservation of, one's life. In finding out the best means for self-preservation, one would ultimately come to peace, unity and co-operation as such.

As the machinery for spreading these two aspects of truth, I organized the Humanistic Club; and, ladies and gentlemen, I leave it in your hands to widen the sphere of its usefulness.
As I am speaking on this subject at Caxton Hall the day after to-morrow, I will not dwell on it at further length here and take up the time of those speakers who are to follow me. So, with your permission Mr. Chairman, I shall resume my seat.

SECOND LONDON SPEECH

[On Thursday, the 25th of July 1929, COLONEL RAJA JAI PRITHVI BAHADUR SINGH, FOUNDER-PRESIDENT OF THE HUMANSTIC CLUB, Bangalore, south India, delivered his SECOND SPEECH IN LONDON. The lecture took place in the COXTON HALL, 12 Palmed Street, W.I., under the auspices of the THREE FOLD MOVEMENT- Union of East and West, League of Neighbors and Fellowship of Faiths. Besides the Raja who was the principal speaker that evening on the PROBLEM OF PEACE AND GOODWILL AMONG MANKIND, there were others as well who included DR. ANNIE BEASANT, President of the Theosophical Society; MR. CECIL H. WILSON, member of parliament; MR CHARLES FREDERICK WELLER of America, founder of the League of neighbours; and MR KEDAR NATH DAS GUPTA founder of the Union of East and West in India, England and America. SIR FRANCIS YOUNG HUSBNAD, K.C.S.I., K.C.I.E., took the Chair.]

Chairman's Speech

The chairman, in introducing the Raja to the audience, referred to him as one coming from NEPAL, THE LAND OF THE GURKHAS, and as the FIRST NEPALI GURKA PRINCE TO ADDRESS A PUBLIC MEETING IN ENGLAND. He said that the Prince was interested in the promoting of Peace in the world, and that evening he would speak on his own Method-THE HUMANISTIC METHOD-of PROMOTING PEACE AND GOODWILL AMONG MANKIND. He made the audience understand that the Prince had already done some amount of work in INDIA AND EUROPE in that direction by founding the Humanistic Club in those parts of the world and by speaking to audiences in GEVEVA, BERLIN, PRAGUE, VIENNA, BUDAPEST, BELGRADE, BUCHAREST, WARSAW AND PARIS:

He then called on the Prince to deliver his lecture the full report of which is given below.

Mr. Chairman, Ladies and Gentlemen,

I stand to speak before an audience of British people, not as an orator who can depend on his oratory to fascinate the minds of his audience, but as a beginner who has just begun learn his A.B.C., both in the sphere of language and thought. A man, when under some over-whelming emotion-whether of joy or sorrow-has either to cry out or in any other way give vent to his feelings. So, if I stand before you this evening, it is not so much with the idea of instructing or lecturing to you as to give expression to my own feelings. I have therefore to ask you not to judge me by the merit of my oratory or language, but by the underlying principle of my mission.
I have made it known that the subject-matter of my lecture is ''THE HUMANSITC METHOD OF PROMOTING, PEACE AND GOODWILL." NOW, first of all, I should like to tell you how this idea came to my mind. During and since the Great War, I have been as much news paper reader as any one else. To my surprise, when I was expecting peaceful atmosphere every where after the termination of such a disastrous war through which every one suffered so heavily, I found more and more news of civil wars, rebellions or fighting's between parties, classes and creeds, or riots coming every day from almost every part of the world. The number of parties and classes also began to multiply day by day, each displaying an antagonism against others. India, too, where I come from is not lagging behind in this respect. In India there are to-day more parties, classes and specially creeds then anywhere else in the world. Clashes and fighting between these antagonistic parties are every day occurrences somewhere or other.

Under such a state of things when everywhere one sees bitter strife, division and discord, one is led to think, if not of any thing else, atleast of the safety of ones own life. For is not the desire for self-reservation the chief motive of man here on earth? Even as long ago as the Stone Age, was it not the desire for safety and security that impelled primitive men to build houses and to form themselves into groups and bands? This very natural instinct, then, led me to think of the safety and security of humanity of which I am a member.

I first began to write a book on "MAN'S TROUBLES AND THEIR REMEDY" which I named "HUMANISM". But when the book was complete, another though struck me that there was really no dearth of books and that, besides, it was not possible to turn the whole of humanity into one big mass of intellectuals. The methods of attaining safety and security, therefore, must be such as would be easily understood by and applied to both the learned and the illiterate, the high and the low, the rich and the poor, religionists and non-religionists alike.

After a serious consideration for a long time over the matter, I thought of starting an institution, which would be in a position to reach and influence the minds of all these different classes of people. In order to avoid any sectarian coloring being given to the institution, I named it "THE HUMANISTIC CLUB." The world Humanistic, of course, is not used in the sense of classical learning but in the sense of that which is suitable to and worthy of a man as a human being. My idea in naming it a "CLUB" was that such ideas as are beneficial to the whole of Humanity would be far more easily and quickly understood and appreciated if they were given during the ordinary hours of social intercourse and recreation than in the shape of any religious doctrine or law. The purpose of the institution is to bring home to the minds of the general public that the best means of preserving ones life with comfort and happiness are unity, goodwill and co-operation.

I am sure that anyone, if made to think seriously, will come to the conclusion that, in order to make one's life safe, comfortable and happy, one should not be inimical to any one else. Though there may exist difference of opinion, I am sure that there can be no two opinions with regard to this fact; and every one will agree that, the less the number of enemies that one has, the less is the danger and unhappiness to one's life.

As for the question whether man wants to make his life safe and happy, I do not think that there can be two answers. The first and foremost desire of every living being including man is certainly to protest its life from all dangers and to make that life as comfortable and happy as it can. And I do not think that examples are necessary to show that 'every living creature tries its best to preserve its life form danger and harm.' Is it not plain enough that the very motive power of all actions is ultimately the desire for self-preservation?

Now, the question will naturally arise, "If thus every man wants to preserve his life, and if peaceful and friendly attitude is the only best way for achieving this end, what is it then that prevents him from taking the right course?" This question can be easily answered by reminding people that, not many years ago, during the last Great War, various countries were obliged to try their utmost to rouse the fighting spirit in man. In fact, there have been thousands of such occasions in the history of every country. Hence, it has become almost a faith with some, men to consider bravery and heroism in war as highly honorable and commendable, as with some even to speak ill of other religions is thought to be a pious and meritorious act just as with others to say ill of other countries and people is thought to be patriotism. Hence, though man knows that unity and goodwill is the only right course to follow, yet he is often led astray by harmful and superstitious traditions of the past or by mistaken ideas of Patriotism and Religion.

In old days when even neighbouring countries knew little or nothing of each other's customs, civilizations of religions and when, owning to the absence of facilities for communications and travel, no understanding or exchange of views between two countries was possible, the only way in which one country or people came into contact with another was through conquest or invasion. Under such circumstances Chivalry and Bravery in war were not only justified, but, obviously also, they helped the growth of Civilization. During such times, every country had to train its youth in arms, if not for aggression, at least for self-defense.

But, now, those times have gone. To day, there is no country, which we can not reach and no country with which understanding cannot be established. As a result of modern scientific inventions which have to a considerable extent cut short both time and distance, no country remains foreign and isolated.

The English people, I suppose, know very well that there are political unrest and communal and class fighting in India to day. In other parts of the world too, civil wars or rebellions are not uncommon. In Europe where the effects of the last Great War are perhaps more perceptible than any where else, mutual distrust, suspicion and fear between the different classes and parties of every country and, to some extent, between the countries themselves are still in great evidence.

Some people seem to be getting tired of ethical or moral codes; others, getting disgusted with religions and dogmas; and some would do away even with law and order. For, they argue that none of these have been able to bring about peace and happiness on earth. Therefore, many people, driven to pessimism and despair, cry out as Kipling did,
"East is East and West is West,
And never the Twain shall meet."
It is quite true that there was no time in the past history of humanity when all men lived together in peace and goodwill like brothers; yet, unless this is possible and unless all men are made to realize the fundamental oneness of humanity, irrespective of such inevitable difference as casts, creed, rank, class and country, and live together as one family working for the common benefit of all, neither peace nor even self-preservation with comfort and happiness will be possible.

Though the desire for self-preservation is common to man and the animal alike, the methods employed by man towards that end are, or ought to be, different from those of the animal, because man is endowed with reason and deliberation whereas the animal is not. The animal uses the crude irrational methods of force and brutality, because it has solely to depend upon its natural instinct to guide it. But man, possessing reason and deliberation, is in a position to employ better and more effective methods than those of the animal for the preservation of his life and the attainment of comfort and happiness.

Why is it than that man very often sinks to the animal level using force and brutality for the preservations of his life? The cause, I think, is not far to seek. Though endowed with the faculty of reason, which no other living being possesses, man does not usually take the trouble of exercising it; or some animal-desire or emotion momentarily overpowers his reason. For instance, all of us do things which we would not do if we consulted our Reason. Some times, our emotions also are too strong for us to obey the dictates of our Reason, But the animal, being denied of this reasoning capacity, cannot adapt itself to varying conditions. Man, however, being endowed with the capacity of Reason and Deliberation, is in a position to adapt himself to any condition in order to preserve his life, provided he thinks rationally and makes use of the faculty with which he is endowed.

Though, however, man developed this faculty of thought long-long ago and though at every step in his upward path of progress and civilization he has learnt more and more the necessity of unity and co-operation for the preservation of his life, yet some party or other, some class or other, some country or other manages to forget this truth, and consequently there has been no time in the history of mankind when there were no wars or fighting between different parties, tribes, creeds or countries. It is therefore necessary always to keep on reminding the general public of the proper methods for the preservation of their lives with comfort and happiness.

For this purpose I found no better means than a social institution like a Club that has for its object the common benefit of all humanity without party or class interest, and where without compulsion people are made to think of their duties as human beings during the ordinary hours of social intercourse and recreation. When a man is thus brought to think of his duties he will gradually know for himself that his first duty is to preserve his life and the next is to make that life comfortable and happy.

The next question to consider is, "What are the best methods to secure these two objects, (viz.) preservation of life and attainment of comfort and happiness? Now, it will not require a great deal of thinking or reasoning to come to know that unity, goodwill and co-operation with all around you is necessary if you want to live with the senses of security and happiness. So if we can only remind the general public of every country persistently of the necessity for goodwill, unity and co-operation as the best means for the preservation of life as well as the attainment of comfort and happiness, I think that there is every reason to hope that a no distant future we shall have been able to create a more favorable atmosphere of peace and goodwill on earth.

I do not mean that the majority of mankind do not already know that only through unity and goodwill they can achieve their ends better than through divisions and discord. They are, however, so apt to forget the truth during the times of their actions that the only way of keeping it fresh in their minds at all times is by continuous reminding. At present, however, I am afraid that there is far greater propaganda carried on towards exciting the felling of the people of one country against those of another country, of one party against those of another party, of one creed against those of another creed, than to spread the ideas of peace and goodwill among men.
I have therefore come to London to appeal to the British people to make an organized effort to unite the several countries and peoples of the world, and make this earth a better place to live in than it is at present.

During the last four months I have visited several countries in Europe, lecturing and opening Branches or appointing Agents of the Humanistic Club in all those countries. But, I do not expect to achieve by object with the help of only those countries. I have a great hope on the strength of the British public for the establishment of peace and goodwill in the world. For, if the attempts of the British people are successful in bringing about peace and unity even within the Empire under the British Crown on whose dominions the sun never sets, a great deal will have been done in paving the way towards UNIVERSAL PEACE.

In most of the countries I visited in Europe, I found that the people of every country were obsessed some with fear, some with hatred, and almost all with suspicion towards their neighboring counties. Though, perhaps, I may be considered more competent to speak about India then any other country, yet I do not think it necessary to dwell at any length on India, as the British public too, I suppose, are aware of the situation in that country. It is sufficient to say that all disquieting elements are present there also.

How did such a state of affairs come to prevail, and why should it continue on earth of affairs come to prevail, and why should it continue on earth in spite of every body's knowing that division and discord among one another are harmful to both the parties concerned? It is, of course, clear how the fighting spirit comes into greater evidence during times of War. House-to-house talks of the cruelty and the brutal deeds committed by the enemy as also of the pressure brought by him on their country have always been the causes of rousing the fighting spirit in the minds of the people everywhere. So, if our attempts to counter-act the evil effects of the war-propaganda as well as religious, class and party propagandas are to be efficient, we have to organize similar house-to-house talks on the necessity for unity, goodwill and co-operation.

The learned speeches made by great statesmen in the meetings of the League of Nations and in the Parliament houses of the different countries cannot much effect the mentality of the general public. At any rate, they have not been of any great effect so far. That is why I suggest the establishment of an institution like the HUMANISTIC CLUB every where, to propagate through its members the ideals of peace, unity and co-apportion for the safety, comfort and happiness of all.

As regards the question whether it is possible to change the mentality of the general mass of mankind which has hitherto looked on wars and battles as not only necessary but in many cases honorable and commendable, my answer would be that it is not only possible but that humanity itself is slowly- very slowly, of course realizing the futility of all warfare and strife. At every rung in the ladder of human progress and civilization through the ages, men have more and more learnt the necessity for and the utility of unity and co-operation. Thus, it is inevitable that, in the course of further progress and evolution, humanity will have re-course to wars and battles less and less and live together in ever-increasing unity and goodwill. The object of our attempt, therefore, is not to bring about what is not possible, but only to remove the obstacles that stand in the path of that goal which humanity must sooner or latter reach.

I may be reminded here that there are a good many people who believe in and preach the doctrine of Revolution- (viz) to revolt against established law and authority. But, I am afraid I do not understand this doctrine of Revolution at all. I believe that every Revolution must necessarily be a re-action against and opposition to Evolution hence detrimental and not beneficial to human progress. For, if one set of revolutionaries succeed in overthrowing the existing authority to day, tomorrow another set of people, even more revolutionary than the previous one, will try to over-throw the authority then in power. So, as I put it, Revolution works for extinction.
Now, having read in newspapers that the principle of Soviet Russia are revolutionary, I thought of visiting that country with a view to learn how revolutionary ideas can be beneficial to any class of people, I applied for a permit to go to Moscow; but, being denied that privilege by the Soviet Government, I had to satisfy myself by sending my one-sided Message of Peace and Goodwill to the Russian people through the Soviet Minister at Warsaw. I do not, however, intend offering off-hand criticism on the principles, ideas, customs and habits of any people or country. I rather recommend keeping our minds unprejudiced and ready to receive any constructive ideas calculated to further the common good of all humanity, no matter which religion or country or race that idea may come from.

To-day, there is every where the talk of inter-national peace and goodwill, but people do not seem to realize that inter-national peace must have for its foundation inter-class, inter-religious and inter-racial harmony and goodwill. So, in conclusion, I would ask you once more for your co-operation in spreading this idea of the necessity of peace, unity an goodwill among all classes of people for their own safety, comfort happiness.

CONCLUSION

After the Raja's Speech was over, MR. CECIL H. WILSON, Member of Parliament, made the following remarks concerning the subject-matter of the lecture: -
"World Peace is like a mountain-top to which run path-ways form the East and the West, from the North and the South. All peace Movements and Organizations and Treaties are but path-ways trying to reach the summit which is Universal Peace. As long as we have not reached the top, we are inclined to believe that we are working for different goals. But, when we have reached the mountain-top we shall see that all the paths have only been winding up to the top."

"The Prince has come to indicate to us the path from which India-and perhaps the East-is trying to reach the mountain-top of Peace. At first it may seem impracticable to us of the West with our different ideas and environments; but, when we look deeper we shall find that there is a good deal that we can learn from what the Prince has to tell us. We are generally inclined to think that the greatest need of to-day is peace between nations and countries. We seldom pay any thought out the problem of peace between smaller units like classes and parties, to which the Prince has brawn our attention. We shall do well to consider this aspect of the problem also."

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