ABSTRACT
The term “Mahātmā” has been much abused, but has precise and intelligible meanings and a long history. Like many other of the technical terms of Indian metaphysics, the word has acquired vague or sentimental connotations; partly because in our general ignorance of all traditional philosophy and even of Christian theology we are no longer able to distinguish spirit from soul or essence from existence; and still more because of the absolute values we mistakenly attach to our boasted “personality,” or rather, individuality, and consequent worship of “genius,” in which we see much rather a deified humanity than the operation of an impersonal Spirit. It is with these preoccupations that we think of “Mahātmā” as meaning a “Great Man,” or “Great Soul,” rather than one who is “in the spirit,” and more than man.
