Before leaving for the USA, Swamiji used to change his name very often. In earlier years he signed as Narendra or Naren; then for some time as Vividishananda or Sachchidananda. But for the convenience of the readers, these volumes use the more familiar name Vivekananda.
(Translated from Bengali)
BAGHBAZAR,
CALCUTTA,
28th November, 1888.
DEAR SIR, (Shri Pramadadas Mitra)
I have received the book of Pânini which you so kindly sent me. Please accept my gratitude for the same.
I had an attack of fever again — hence I could not reply to you immediately. Please excuse. I am ailing much. I am praying to the Divine Mother to keep you happy physically and mentally.
Your servant,
VIVEKANANDA.
(Translated from Bengali)
BARANAGORE,
22nd February, 1889.
DEAR SIR, (Shri Pramadadas Mitra)
I had intended to go to Varanasi, and I planned to reach there after visiting the birthplace of my Master. But unluckily on the way to that village I had an attack of high fever followed by vomiting and purging as in cholera. There was again fever after three or four days — and as the body is now so weak that I can barely walk even two steps, I have been compelled now to give up my previous intention. I do not know what is God’s will, but my body is quite unfit for treading on this path. Anyway, the body is not everything. Recovering my health after a few days here, I entertain the hope of visiting you there. The will of Vishweshwara, the Lord of the universe, will prevail — whatever that may be. You also kindly bless me. My respects to you and brother Jnanananda.
Your servant,
VIVEKANANDA.
(Translated from Bengali)
BAGHBAZAR,
CALCUTTA,
21st March, 1889.
RESPECTED SIR, (Shri Pramadadas Mitra)
It is several days since I received your last letter. Please excuse the delay in replying, which was due to some special reasons. I am very ill at present; there is fever now and then, but there is no disorder in the spleen or other organs. I am under homeopathic treatment. Now I have had to give up completely the intention of going to Varanasi. Whatever God dispenses will happen later on, according to the state of the body. If you meet brother Jnanananda, please tell him not to be held up there in expectation of my coming. My going there is very uncertain. My regards to you and Jnanananda.
Yours sincerely,
VIVEKANANDA.
(Translated from Bengali)
SIMLA (CALCUTTA),
14th July, 1889.
RESPECTED SIR, (Shri Pramadadas Mitra)
I was very glad to get your letter. In such circumstances many give the advice to incline towards the worldly life. But you are truthful and have an adamantine heart. I have been highly comforted by your encouraging and cheering words. My difficulties here have almost come to a close — only I have engaged the services of a broker for the sale of a piece of land, and I hope the sale will be over soon. In that case, I shall be free from all worry and shall at once go straight off to you to Varanasi.
Your servant,
VIVEKANANDA.
(Translated from Bengali)
BAGHBAZAR,
CALCUTTA,
4th June, 1890.
RESPECTED SIR, (Shri Pramadadas Mitra)
I got your letter. There is no doubt that your advice is very wise. It is quite true that the Lord’s Will will prevail. We also are spreading out here and there in small groups of two or three. I also got two letters from brother Gangadhar. He is at present in the house of Gagan Babu suffering from an attack of influenza. Gagan Babu is taking special care of him. He will come here as soon as he recovers. Our respectful salutations to you.
Your servant,
VIVEKANANDA.
PS. Abhedananda and others are all doing well.
V.
BARODA,
26th April,1892.
DEAR DIWANJI SAHEB, (Shri Haridas Viharidas Desai)
Very happy to receive your kind letter even here. I had not the least difficulty in reaching your house from the station of Nadiad. And your brothers, they are what they should be, your brothers. May the Lord shower his choicest blessings on your family. I have never found such a glorious one in all my travels. Your friend Mr. Manibhai has provided every comfort for me; but, as to his company, I have only seen him twice; once for a minute, the other for ten minutes at the most when he talked about the system of education here. Of course, I have seen the Library and the pictures of Ravi Varma, and that is about all worth seeing here. So I am going off this evening to Bombay. My thanks to the Diwanji here (or to you) for his kind behaviour. More from Bombay.
Yours in affection,
VIVEKANANDA.
PS. At Nadiad I met Mr. Manilal Nabhubhai. He is a very learned and pious gentleman, and I enjoyed his company much.
ELLAPA BALARAM’S HOUSE,
C/O. THAKORE OF LIMDI,
NEUTRAL LINE, POONA,
15th June, 1892.
DEAR DIWANJI SAHEB, (Shri Haridas Viharidas Desai)
It is a long time since I heard from you. I hope I have not offended you anyway. I came down with the Thakore Saheb of Mahabaleshwar, and I am living here with him. I would remain here a week or more and then proceed to Rameshwaram via Hyderabad.
Perhaps by this time every hitch has been removed from your way in Junagad; at least I hope so. I am very anxious to learn about your health, especially that sprain, you know.
I saw your friend the Surti tutor to the Prince of Bhavnagar. He is a perfect gentleman. It was quite a privilege to make his acquaintance; he is so good and noble-natured a man.
My sincerest greetings to your noble-minded brothers and to our friends there. Kindly send to Mr. Nabhubhai my earnest good wishes in your letter home. I hope you would gratify me by a speedy reply.
With my sincerest respects and gratitude and prayers for you and yours, I remain,
Yours faithfully,
VIVEKANANDA.
BOMBAY,
1892
DEAR DIWANJI SAHEB, (Shri Haridas Viharidas Desai)
The bearer of this letter, Babu Akshaya Kumar Ghose, is a particular friend of mine. He comes of a respectable family of Calcutta. I found him at Khandwa where I made his acquaintance, although I knew his family long before in Calcutta.
He is a very honest and intelligent boy and is an undergraduate of the Calcutta University. You know how hard the struggle is in Bengal nowadays, and the poor boy has been out in search of some job. Knowing your native kindness of heart, I think I am not disturbing you by asking and entreating you to do something for this young man. I need not write more. You will find him an honest and hard-working lad. If a single act of kindness done to a fellow creature renders his whole life happy, I need not remind you that this boy is a Pâtra (a person quite deserving of help), noble and kind as you are.
I hope you are not disturbed and troubled by this request of mine. This is the first and the last of its kind and made only under very peculiar circumstances. Hoping and relying on your kind nature, I remain,
Yours faithfully,
VIVEKANANDA.
BOMBAY,
22nd August, 1892.
DEAR DIWANJI SAHEB, (Shri Haridas Viharidas Desai)
I am very much gratified on receiving your letter, especially as that is the proof that you have the same kindness towards me.
About the kindness and gentlemanliness of your friend Mr. Bederkar of Indore and of the Dakshinis in general, the less said the better; but of course there are Dakshinis and Dakshinis, and I would only quote to you what Shankar Pandurang wrote me at Mahabaleshwar on my informing him that I had found shelter with the Limdi Thakore:
“I am so glad to learn that you have found Limdi Thakore there, else you would have been in serious troubles, our Maratha people not being so kind as the Gujaratis.” So kind? heaven and hell!
I am very glad that your joint has now been nearly perfectly cured. Kindly tell your noble brother to excuse my promise-breaking as I have got here some Sanskrit books and help, too, to read, which I do not hope to get elsewhere, and am anxious to finish them. Yesterday I saw your friend Mr. Manahsukharam who has lodged a Sannyâsin friend with him. He is very kind to me and so is his son.
After remaining here for 15 to 20 days I would proceed toward Rameshwaram, and on my return would surely come to you.
The world really is enriched by men, high-souled, noble-minded, and kind, like you; the rest are “only as axes which cut at the tree of youth of their mothers “, as the Sanskrit poet puts it.
It is impossible that I should ever forget your fatherly kindness and care of me, and what else can a poor fakir like me do in return to a mighty minister but pray that the Giver of all gifts may give you all that is desirable on earth and in the end — which may He postpone to a day long, long ahead — may take you in His shelter of bliss and happiness and purity infinite.
Yours,
VIVEKANANDA.
PS. One thing that I am very sorry to notice in these parts is the thorough want of Sanskrit and other learning. The people of this part of the country have for their religion a certain bundle of local superstitions about eating, drinking, and bathing, and that is about the whole of their religion.
Poor fellows! Whatever the rascally and wily priests teach them — all sorts of mummery and tomfoolery as the very gist of the Vedas and Hinduism (mind you, neither these rascals of priests nor their forefathers have so much as seen a volume of the Vedas for the last 400 generations) — they follow and degrade themselves. Lord help them from the Râkshasas in the shape of the Brahmins of the Kaliyuga.
I have sent a Bengali boy to you. Hope he would be treated kindly.
(Translated from Bengali)
To Shri Haripada Mitra
MARGAON,
1893.
DEAR HARIPADA,
I just now received a letter from you. I reached here safe. I went to visit Panjim and a few other villages and temples near by. I returned just today. I have not given up the intention of visiting Gokarna, Mahabaleshwar, and other places. I start for Dharwar by the morning train tomorrow. I have taken the walking-stick with me. Doctor Yagdekar’s friend was very hospitable to me. Please give my compliments to Mr. Bhate and all others there. May the Lord shower His blessings on you and your wife. The town of Panjim is very neat and clean. Most of the Christians here are literate. The Hindus are mostly uneducated.
Yours affectionately,
SACHCHIDANANDA.
(Swamiji used to call himself such in those days.)
To Shri Alasinga Perumal
C/o Babu Madhusudan Chattopadhyaya
Superintending Engineer
KHARTABAD, HYDERABAD,
11th February, 1893.
DEAR ALASINGA,
Your friend, the young graduate, came to receive me at the station, so also a Bengali gentleman. At present I am living with the Bengali gentleman; tomorrow I go to live with your young friend for a few days, and then I see the different sights here, and in a few days you may expect me at Madras. For I am very sorry to tell you that I cannot go back at present to Rajputana. It is so very dreadfully hot here already. I do not know how hot it would be at Rajputana, and I cannot bear heat at all. So the next thing, I would do, would be to go back to Bangalore and then to Ootacamund to pass the summer there. My brain boils in heat.
So all my plans have been dashed to the ground. That is why I wanted to hurry off from Madras early. In that case I would have months left in my hands to seek out for somebody amongst our northern princes to send me over to America. But alas, it is now too late. First, I cannot wander about in this heat — I would die. Secondly, my fast friends in Rajputana would keep me bound down to their sides if they get hold of me and would not let me go over to Europe. So my plan was to get hold of some new person without my friends’ knowledge. But this delay at Madras has dashed all my hopes to the ground, and with a deep sigh I give it up, and the Lord’s will be done! However, you may be almost sure that I shall see you in a few days for a day or two in Madras and then go to Bangalore and thence to Ootacamund to see “if” the M—Maharaja sends me up. “If” — because you see I cannot be sure of any promise of a Dakshini (southern) Raja. They are not Rajputs. A Rajput would rather die than break his promise. However, man learns as he lives, and experience is the greatest teacher in the world.
“Thy will be done on earth as it is in heaven, for Thine is the glory and the kingdom for ever and ever.” My compliments to you all.
Yours etc.,
SACHCHIDANANDA.
(Swamiji used to call himself such in those days.)
To Shri Haridas Viharidas Desai
KHETRI
28th April, 1893.
DEAR DIWANJI SAHEB,
On my way here, I wanted to go to your place at Nadiad and redeem my pledge, but certain circumstances prevented me, and the greatest of them was that you were not there; and to play Hamlet leaving Hamlet’s part out is a ridiculous affair; and as I know for certain that you are to return in a few days to Nadiad, and as I am shortly going back to Bombay, say in 20 days, I thought it better to postpone my visit for that time.
Here the Khetri Rajaji was very, very anxious to see me and had sent his Private Secretary to Madras; and so I was bound to leave for Khetri. But the heat is quite intolerable, and so I am flying off very soon.
By and by, I have made the acquaintances of nearly all the Dakshini Rajas and have seen most queer sights in many places of which I would tell you in extenso when we meet next. I know your love for me and am sure that you would excuse my not going down to your place. However, I am coming to you in a few days.
One thing more. Have you got lion’s cubs now in Junagad? Can you lend me one for my Raja? He can give you some Rajputana animals in exchange, if you like.
I saw Ratilalbhai in the train. He is the same nice and kind gentleman; and what more shall I wish for you, my dear Diwanji Saheb, but that the Lord would be your all in all in your well-merited, well-applauded and universally respected latter end of a life which was ever holy, good, and devoted to the service of so many of the sons and daughters of the great Father of Mercies. Amen!
Yours affectionately,
VIVEKANANDA.
To Shri Haridas Viharidas Desai
KHETRI
May, 1893.
DEAR DIWANJI SAHEB,
Surely my letter had not reached you before you wrote to me. The perusal of your letter gave me both pleasure and pain simultaneously: pleasure, to see that I have the good fortune to be loved by a man of your heart, power, and position; and pain, to see that my motive has been misinterpreted throughout. Believe me, that I love you and respect you like a father and that my gratitude towards you and your family is surely unbounded. The fact is this. You may remember that I had from before a desire to go to Chicago. When at Madras, the people there, of their own accord, in conjunction with H.H. of Mysore and Ramnad made every arrangement to send me up. And you may also remember that between H.H. of Khetri and myself there are the closest ties of love. Well, I, as a matter of course, wrote to him that I was going to America. Now the Raja of Khetri thought in his love that I was bound to see him once before I departed, especially as the Lord has given him an heir to the throne and great rejoicings were going on here; and to make sure of my coming he sent his Private Secretary all the way to Madras to fetch me, and of course I was bound to come. In the meanwhile I telegraphed to your brother at Nadiad to know whether you were there, and, unfortunately, the answer I could not get; therefore, the Secretary who, poor fellow, had suffered terribly for his master in going to and from Madras and with his eye wholly on the fact that his master would be unhappy if we could not reach Khetri within the Jalsa (festival), bought tickets at once for Jaipur. On our way we met Mr. Ratilal who informed me that my wire was received and duly answered and that Mr. Viharidas was expecting me. Now it is for you to judge, whose duty it has been so long to deal even justice. What would or could I do in this connection? If I would have got down, I could not have reached in time for the Khetri rejoicings; on the other hand, my motives might be misinterpreted. But I know you and your brother’s love for me, and I knew also that I would have to go back to Bombay in a few days on my way to Chicago. I thought that the best solution was to postpone my visit till my return. As for my feeling affronted at not being attended by your brothers, it is a new discovery of yours which I never even dreamt of; or, God knows, perhaps, you have become a thought-reader. Jokes apart, my dear Diwanji Saheb, I am the same frolicsome, mischievous but, I assure you, innocent boy you found me at Junagad, and my love for your noble self is the same or increased a hundredfold, because I have had a mental comparison between yourself and the Diwans of nearly all the states in Dakshin, and the Lord be my witness how my tongue was fluent in your praise (although I know that my powers are quite inadequate to estimate your noble qualities) in every Southern court. If this be not a sufficient explanation, I implore you to pardon me as a father pardons a son, and let me not be haunted with the impression that I was ever ungrateful to one who was so good to me.
Yours,
VIVEKANANDA.
PS. I depend on you to remove any misconception in the mind of your brother about my not getting down and that, even had I been the very devil, I could not forget their kindness and good offices for me.
As to the other two Swamis, they were my Gurubhais, who went to you last at Junagad; of them one is our leader. I met them after three years, and we came together as far as Abu and then I left them. If you wish, I can take them back to Nadiad on my way to Bombay. May the Lord shower His blessings on you and yours.
Yours,
V.
To Shri Haridas Viharidas Desai
BOMBAY,
22nd May, 1893.
DEAR DIWANJI SAHEB,
Reached Bombay a few days ago and would start off in a few days. Your friend, the Banya gentleman to whom you wrote for the house accommodation, writes to say that his house is already full of guests and some of them are ill and that he is very sorry he cannot accommodate me. After all we have got a nice, airy place.
. . . The Private Secretary of H. H. of Khetri and I are now residing together. I cannot express my gratitude to him for his love and kindness to me. He is what they call a Tazimi Sardar in Rajputana, i.e. one of those whom the Rajas receive by rising from their seats. Still he is so simple, and sometimes his service for me makes me almost ashamed.
. . . Often and often, we see that the very best of men even are troubled and visited with tribulations in this world; it may be inexplicable; but it is also the experience of my life that the heart and core of everything here is good, that whatever may be the surface waves, deep down and underlying everything, there is an infinite basis of goodness and love; and so long as we do not reach that basis, we are troubled; but having once reached that zone of calmness, let winds howl and tempests rage. The house which is built on a rock of ages cannot shake. I thoroughly believe that a good, unselfish and holy man like you, whose whole life has been devoted to doing good to others, has already reached this basis of firmness which the Lord Himself has styled as “rest upon Brahman” in the Gita.
May the blows you have received draw you closer to that Being who is the only one to be loved here and hereafter, so that you may realise Him in everything past, present, and future, and find everything present or lost in Him and Him alone. Amen!
Yours affectionately,
VIVEKANANDA.
To Shri Haridas Viharidas Desai
CHICAGO,
29th January, 1894.
DEAR DIWANJI SAHEB,
Your last letter reached me a few days ago. You had been to see my poor mother and brothers. I am glad you did. But you have touched the only soft place in my heart. You ought to know, Diwanji, that I am no hard-hearted brute. If there is any being I love in the whole world, it is my mother. Yet I believed and still believe that without my giving up the world, the great mission which Ramakrishna Paramahamsa, my great Master came to preach would not see the light, and where would those young men be who have stood as bulwarks against the surging waves of materialism and luxury of the day? These have done a great amount of good to India, especially to Bengal, and this is only the beginning. With the Lord’s help they will do things for which the whole world will bless them for ages. So on the one hand, my vision of the future of Indian religion and that of the whole world, my love for the millions of beings sinking down and down for ages with nobody to help them, nay, nobody with even a thought for them; on the other hand, making those who are nearest and dearest to me miserable; I choose the former. “Lord will do the rest.” He is with me, I am sure of that if of anything. So long as I am sincere, nothing can resist me, because He will be my help. Many and many in India could not understand me; and how could they, poor men? Their thoughts never strayed beyond the everyday routine business of eating and drinking. I know only a few noble souls like yourself appreciate me. Lord bless your noble self. But appreciation or no appreciation, I am born to organise these young men; nay, hundreds more in every city are ready to join me; and I want to send them rolling like irresistible waves over India, bringing comfort, morality, religion, education to the doors of the meanest and the most downtrodden. And this I will do or die.
Our people have no idea, no appreciation. On the other hand, that horrible jealousy and suspicious nature which is the natural outcome of a thousand years of slavery make them stand as enemies to every new idea. Still the Lord is great.
About the Ârati as well as other things you speak of, it is the form in every one of the monasteries in all parts of India, and the worshipping of Guru is the first duty inculcated in the Vedas. It has its bad and good sides. But you must remember we are a unique company, nobody amongst us has a right to force his faith upon the others. Many of us do not believe in any form of idolatry; but they have no right to object when others do it, because that would break the first principle of our religion. Again, God can only be known in and through man. Vibrations of light are everywhere, even in the darkest corners; but it is only in the lamp that it becomes visible to man. Similarly God, though everywhere, we can only conceive Him as a big man. All ideas of God such as merciful preserver, helper, protector — all these are human ideas, anthropomorphic; and again these must cling to a man, call him a Guru or a Prophet or an Incarnation. Man cannot go beyond his nature, no more than you can jump out of your body. What harm is there in some people worshipping their Guru when that Guru was a hundred times more holy than even your historical prophets all taken together? If there is no harm in worshipping Christ, Krishna, or Buddha, why should there be any in worshipping this man who never did or thought anything unholy, whose intellect only through intuition stands head and shoulders above all the other prophets, because they were all one-sided? It was he that brought first to the world this idea of truth, not in but of every religion, which is gaining ground all over the world, and that without the help of science or philosophy or any other acquirement.
But even this is not compulsory, none of the brethren has told you that all must worship his Guru. No, no, no. But again none of us has a right to object when another worships. Why? Because that would overthrow this most unique society the world has ever seen, ten men of ten different notions and ideas living in perfect harmony. Wait, Diwanji, the Lord is great and merciful, you will see more.
We do not only tolerate but accept every religion, and with the Lord’s help I am trying to preach it to the whole world.
Three things are necessary to make every man great, every nation great:
1. Conviction of the powers of goodness.
2. Absence of jealousy and suspicion.
3. Helping all who are trying to be and do good.
Why should the Hindu nation with all its wonderful intelligence and other things have gone to pieces? I would answer you, jealousy. Never were there people more wretchedly jealous of one another, more envious of one another’s fame and name than this wretched Hindu race. And if you ever come out in the West, the absence of this is the first feeling which you will see in the Western nations.
Three men cannot act in concert together in India for five minutes. Each one struggles for power, and in the long run the whole organisation comes to grief. Lord! Lord! When will we learn not to be jealous! In such a nation, and especially in Bengal, to create a band of men who are tied and bound together with a most undying love in spite of difference — is it not wonderful? This band will increase. This idea of wonderful liberality joined with eternal energy and progress must spread over India. It must electrify the whole nation and must enter the very pores of society in spite of the horrible ignorance, spite, caste-feeling, old boobyism, and jealousy which are the heritage of this nation of slaves.
You are one of the few noble natures who stand as rocks out of water in this sea of universal stagnation. Lord bless you for ever and ever!
Yours ever faithfully,
VIVEKANANDA.
To the Hale Sisters
DETROIT,
12th March, 1894.
DEAR SISTERS,
I am now living with Mr. Palmer. He is a very nice gentleman. He gave a dinner the night before last to a group of his old friends, each more than 60 years of age, which he calls his “old boys’ club”. I spoke at an opera house for two hours and a half. People were very much pleased. I am going to Boston and New York. I will get here sufficient to cover my expenses there. I have forgotten the addresses of both Flagg and Prof. Wright. I am not going to lecture in Michigan, Mr. Holden tried to persuade me this morning to lecture in Michigan but I am quite bent upon seeing a little of Boston and New York. To tell you the truth, the more I am getting popularity and facility in speaking, the more I am getting fed up. My last address was the best I ever delivered. Mr. Palmer was in ecstasies and the audience remained almost spellbound, so much so that it was after the lecture that I found I had spoken so long. A speaker always feels the uneasiness or inattention of the audience. Lord save me from such nonsense, I am fed up. I would take rest in Boston or New York if the Lord permits. My love to you all. May you ever be happy!
Your affectionate brother,
VIVEKANANDA.
To the Hale Sisters
DETROIT,
15th March, 1894.
DEAR BABIES,
I am pulling on well with old Palmer. He is a very jolly, good old man. I got only 127 dollars by my last lecture. I am going to speak again in Detroit on Monday. Your mother asked me to write to a lady in Lynn. I have never seen her. Is it etiquette to write without any introduction? Please post me a little letter about this lady. Where is Lynn? The funniest thing said about me here was in one of the papers which said, “The cyclonic Hindu has come and is a guest with Mr. Palmer. Mr. Palmer has become a Hindu and is going to India; only he insists that two reforms should be carried out: firstly that the Car of Jagannath should be drawn by Percherons raised in Mr. Palmer’s Loghouse Farm, and secondly that the Jersey cow be admitted into the pantheon of Hindu sacred cows.” Mr. Palmer is passionately fond of both Percheron horse and Jersey cow and has a great stock of both in his Loghouse Farm.
The first lecture was not properly managed, the cost of the hall being 150 dollars. I have given up Holden. Here is another fellow cropped up; let me see if he does better. Mr. Palmer makes me laugh the whole day. Tomorrow there is going to be another dinner party. So far all is well; but I do not know — I have become very sad in my heart since I am here — do not know why.
I am wearied of lecturing and all that nonsense. This mixing with hundreds of varieties of the human animal has disturbed me. I will tell you what is to my taste; I cannot write, and I cannot speak, but I can think deeply, and when I am heated, can speak fire. It should be, however, to a select, a very select — few. Let them, if they will, carry and scatter my ideas broadcast — not I. This is only a just division of labour. The same man never succeeded both in thinking and in scattering his thoughts. A man should be free to think, especially spiritual thoughts.
Just because this assertion of independence, this proving that man is not a machine, is the essence of all religious thought, it is impossible to think it in the routine mechanical way. It is this tendency to bring everything down to the level of a machine that has given the West its wonderful prosperity. And it is this which has driven away all religion from its doors. Even the little that is left, the West has reduced to a systematic drill.
I am really not “cyclonic” at all. Far from it. What I want is not here, nor can I longer bear this “cyclonic” atmosphere. This is the way to perfection, to strive to be perfect, and to strive to make perfect a few men and women. My idea of doing good is this: to evolve out a few giants, and not to strew pearls before swine, and so lose time, health, and energy.
Just now I got a letter from Flagg. He cannot help me in lecturing. He says, “First go to Boston.” Well, I do not care for lecturing any more. It is too disgusting, this attempt to bring me to suit anybody’s or any audience’s fads. However, I shall come back to Chicago for a day or two at least before I go out of this country. Lord bless you all.
Ever gratefully your brother,
VIVEKANANDA.
To Miss Mary Hale
DETROIT,
18th March, 1894.
DEAR SISTER MARY,
My heartfelt thanks for your kindly sending me the letter from Calcutta. It was from my brethren at Calcutta, and it is written on the occasion of a private invitation to celebrate the birthday of my Master about whom you have heard so much from me — so I send it over to you. The letter says that Mazoomdar has gone back to Calcutta and is preaching that Vivekananda is committing every sin under the sun in America. . . . This is your America’s wonderful spiritual man! It is not their fault; until one is really spiritual, that is, until one has got a real insight into the nature of one’s own soul and has got a glimpse of the world of the soul, one cannot distinguish chaff from seed, tall talk from depth, and so on. I am sorry for poor Mazoomdar that he should stoop so low! Lord bless the old boy!
The address inside the letter is in English and is my old, old name as written by a companion of my childhood who has also taken orders. It is a very poetic name. That written in the letter is an abbreviation, the full name being Narendra meaning the “Chief of men” (“nara” means “man”, and “indra” stands for “ruler”, “chief”) — very ludicrous, isn’t it? But such are the names in our country; we cannot help, but I am glad I have given that up.
I am all right. Hoping it is same with you.
I remain your brother,
VIVEKANANDA.
To Miss Mary Hale
DETROIT,
30th March, 1894.
DEAR SISTER,
Your and Mother Church’s letters came together just now, acknowledging the receipt of the money. I am very glad to receive the Khetri letter, which I send back for your perusal. You would find from it that he wants some newspaper clippings. I do not think I have any except the Detroit one, which I will send to him. If you can get hold of some others, kindly send some over to him if it be possible and convenient. You know his address — H. H. the Maharajah of Khetri, Rajputana, India. Of course, this letter is for the perusal of the holy family alone. Mrs. Breed wrote to me a stiff burning letter first, and then today I got a telegram from her inviting me to be her guest for a week. Before this I got a letter from Mrs. Smith of New York writing on her behalf and another lady Miss Helen Gould and another Dr.__ to come over to New York. As the Lynn Club wants me on the 17th of next month, I am going to New York first and come in time for their meeting at Lynn.
Next summer, if I do not go away, which Mrs. Bagley insists I should not, I may go to Annisquam where Mrs. Bagley has engaged a nice house. Mrs. Bagley is a very spiritual lady, and Mr. Palmer a spirituous gentleman but very good. What shall I write more? I am all right in nice health of body and mind. May you all be blessed, ever blessed, my dear, dear sisters. By the by, Mrs. Sherman has presented me with a lot of things amongst which is a nail set and letter holder and a little satchel etc., etc. Although I objected, especially to the nail set, as very dudish with mother-of-pearl handles, she insisted and I had to take them, although I do not know what to do with that brushing instrument. Lord bless them all. She gave me one advice — never to wear this Afrikee dress in society. Now I am a society man! Lord! What comes next? Long life brings queer experiences! My inexpressible love for you all, my holy family.
Your brother,
VIVEKANANDA.
To Shri Haridas Viharidas Desai
CHICAGO,
20th June, 1894.
DEAR DIWANJI SAHEB,
Your very kind note came today. I am so sorry that I could have caused pain to such a noble heart as yours with my rash and strong words. I bow down to your mild corrections. “Thy son am I, teach me thus bowing” — Gita. But you well know, Diwanji Saheb, it was my love that prompted me to say so. The backbiters, I must tell you, have not indirectly benefited me; on the other hand, they have injured me immensely in view of the fact that our Hindu people did not move a finger to tell the Americans that I represented them. Had our people sent some words thanking the American people for their kindness to me and stating that I was representing them! . . . have been telling the American people that I have donned the Sannyasin’s garb only in America and that I was a cheat, bare and simple. So far as reception goes, it has no effect on the American nation; but so far as helping me with funds goes, it has a terrible effect in making them take off their helping hands from me. And it is one year since I have been here, and not one man of note from India has thought it fit to make the Americans know that I am no cheat. There again the missionaries are always seeking for something against me, and they are busy picking up anything said against me by the Christian papers of India and publishing it here. Now you must know that the people here know very little of the distinction in India between the Christian and the Hindu.
Primarily my coming has been to raise funds for an enterprise of my own. Let me tell it all to you again.
The whole difference between the West and the East is in this: They are nations, we are not, i.e., civilisation, education here is general, it penetrates into the masses. The higher classes in India and America are the same, but the distance is infinite between the lower classes of the two countries. Why was it so easy for the English to conquer India? It was because they are a nation, we are not. When one of our great men dies, we must sit for centuries to have another; they can produce them as fast as they die. When our Diwanji Saheb will pass away (which the Lord may delay long for the good of my country), the nation will see the difficulty at once of filling his place, which is seen even now in the fact that they cannot dispense with your services. It is the dearth of great ones. Why so? Because they have such a bigger field of recruiting their great ones, we have so small. A nation of 300 millions has the smallest field of recruiting its great ones compared with nations of thirty, forty, or sixty millions, because the number of educated men and women in those nations is so great. Now do not mistake me, my kind friend, this is the great defect in our nation and must be removed.
Educate and raise the masses, and thus alone a nation is possible. Our reformers do not see where the wound is, they want to save the nation by marrying the widows; do you think that a nation is saved by the number of husbands its widows get? Nor is our religion to blame, for an idol more or less makes no difference. The whole defect is here: The real nation who live in cottage have forgotten their manhood, their individuality. Trodden under the foot of the Hindu, Mussulman, or Christian, they have come to think that they are born to be trodden under the foot of everybody who has money enough in his pocket. They are to be given back their lost individuality. They are to be educated. Whether idols will remain or not, whether widows will have husbands enough or not, whether caste is good or bad, I do not bother myself with such questions. Everyone must work out his own salvation. Our duty is to put the chemicals together, the crystallisation will come through God’s laws. Let us put ideas into their heads, and they will do the rest. Now this means educating the masses. Here are these difficulties. A pauper government cannot, will not, do anything; so no help from that quarter.
Even supposing we are in a position to open schools in each village free, still the poor boys would rather go to the plough to earn their living than come to your school. Neither have we the money, nor can we make them come to education. The problem seems hopeless. I have found a way out. It is this. If the mountain does not come to Mohammed, Mohammed must go to the mountain. If the poor cannot come to education, education must reach them at the plough, in the factory, everywhere. How? You have seen my brethren. Now I can get hundreds of such, all over India, unselfish, good, and educated. Let these men go from village to village bringing not only religion to the door of everyone but also education. So I have a nucleus of organising the widows also as instructors to our women.
Now suppose the villagers after their day’s work have come to their village and sitting under a tree or somewhere are smoking and talking the time away. Suppose two of these educated Sannyasins get hold of them there and with a camera throw astronomical or other pictures, scenes from different nations, histories, etc. Thus with globes, maps, etc. — and all this orally — how much can be done that way, Diwanji? It is not that the eye is the only door of knowledge, the ear can do all the same. So they would have ideas and morality, and hope for better. Here our work ends. Let them do the rest. What would make the Sannyasins do this sacrifice, undertake such a task? — religious enthusiasm. Every new religious wave requires a new centre. The old religion can only be revivified by a new centre. Hang your dogmas or doctrines, they never pay. It is a character, a life, a centre, a God-man that must lead the way, that must be the centre round which all other elements will gather themselves and then fall like a tidal wave upon the society, carrying all before it, washing away all impurities. Again, a piece of wood can only easily be cut along the grain. So the old Hinduism can only be reformed through Hinduism, and not through the new-fangled reform movements. At the same time the reformers must be able to unite in themselves the culture of both the East and the West. Now do you not think that you have already seen the nucleus of such a great movement, that you have heard the low rumblings of the coming tidal wave? That centre, that God-man to lead was born in India. He was the great Ramakrishna Paramahamsa, and round him this band is slowly gathering. They will do the work. Now, Diwanji Maharaj, this requires an organisation, money — a little at least to set the wheel in motion. Who would have given us money in India? — So, Diwanji Maharaj, I crossed over to America. You may remember I begged all the money from the poor, and the offers of the rich I would not accept because they could not understand my ideas. Now lecturing for a year in this country, I could not succeed at all (of course, I have no wants for myself) in my plan for raising some funds for setting up my work. First, this year is a very bad year in America; thousands of their poor are without work. Secondly, the missionaries and the Brahmo Samajists try to thwart all my views. Thirdly, a year has rolled by, and our countrymen could not even do so much for me as to say to the American people that I was a real Sannyasin and no cheat, and that I represented the Hindu religion. Even this much, the expenditure of a few words, they could not do! Bravo, my countrymen! I love them, Diwanji Saheb. Human help I spurn with my foot. He who has been with me through hills and dales, through deserts or forests, will be with me, I hope; if not, some heroic soul would arise some time or other in India, far abler than myself, and carry it out. So I have told you all about it. Diwanji, excuse my long letter, my noble friend, one of the few who really feel for me, have real kindness for me. You are at liberty, my friend, to think that I am a dreamer, a visionary; but believe at least that I am sincere to the backbone, and my greatest fault is that I love my country only too, too well. May you and yours be blessed ever and ever, my noble, noble friend. May the shadow of the Almighty ever rest on all those you love. I offer my eternal gratitude to you. My debt to you is immense, not only because you are my friend, but also because you have all your life served the Lord and your motherland so well.
Ever yours in gratitude,
VIVEKANANDA.
To a Madras disciple
541 DEARBORN AVE.,
CHICAGO,
28 June, 1894.
DEAR__ ,
The other day I received a letter from G. G., Mysore. G. G. unfortunately thinks that I am all-knowing, else he would have written his Canarese address on the top of the letter more legibly. Then again it is a great mistake to address me letters to any other place but Chicago. It was my mistake of course at first, because I ought to have thought of the fine Buddhi (intellect) of our friends who are throwing letters at me anywhere they find an address at the top. But tell our Madras Brihaspatis (i.e. wise fellows) that they already knew full well that before their letters reach, I may be 1000 miles away from that particular place, for I am continuously travelling. In Chicago there is a friend whose house is my headquarters.
Now as to my prospects here — it is well-nigh zero. Why, because although I had the best purpose, it has been made null and void by these causes. All that I get about India is from Madras letters. Your letters say again and again how I am being praised in India. But that is between you and me, for I never saw a single Indian paper writing about me, except the three square inches sent to me by Alasinga. On the other hand, everything that is said by Christians in India is sedulously gathered by the missionaries and regularly published, and they go from door to door to make my friends give me up. They have succeeded only too well, for there is not one word for me from India. Indian Hindu papers may laud me to the skies, but not a word of that ever came to America, so that many people in this country think me a fraud. In the face of the missionaries and with the jealousy of the Hindus here to back them, I have not a word to say.
I now think it was foolish of me to go to the Parliament on the strength of the urging of the Madras boys. They are boys after all. Of course, I am eternally obliged to them, but they are after all enthusiastic young men without any executive abilities. I came here without credentials. How else to show that I am not a fraud in the face of the missionaries and the Brahmo Samaj? Now I thought nothing so easy as to spend a few words; I thought nothing would be so easy as to hold a meeting of some respectable persons in Madras and Calcutta and pass a resolution thanking me and the American people for being kind to me and sending it over officially, i.e. through the Secretary of the function, to America, for instance, sending one to Dr. Barrows and asking him to publish it in the papers and so on, to different papers of Boston, New York, and Chicago. Now after all, I found that it is too terrible a task for India to undertake. There has not been one voice for me in one year and every one against me, for whatever you may say of me in your homes, who knows anything of it here? More than two months ago I wrote to Alasinga about this. He did not even answer my letter. I am afraid his heart has grown lukewarm. So you must first think of that and then show this letter to the Madras people. On the other hand, my brethren foolishly talk nonsense about Keshab Sen; and the Madrasis, telling the Theosophists anything I write about them, are creating only enemies. . . . Oh! If only I had one man of some true abilities and brains to back me in India! But His will be done. I stand a fraud in this country. It was my foolishness to go to the Parliament without any credentials, hoping that there would be many for me. I have got to work it out slowly.
On the whole, the Americans are a million times nobler than the Hindus, and I can work more good here than in the country of the ingrate and the heartless. After all, I must work my Karma out. So far as pecuniary circumstances go I am all right and will be all right. The number of Theosophists in all America is only 625 by the last census. Mixing up with them will smash me in a minute rather than help me in any way. What nonsense does Alasinga mean by my going to London to see Mr. Old etc. Fool! the boys there don’t know what they are talking. And this pack of Madras babies cannot even keep a counsel in their blessed noodles! Talk nonsense all day, and when it comes to the least business, they are nowhere! Boobies, who cannot get up a few meetings of 50 men each and send up a few empty words only to help me, talk big about influencing the world. I have written to you about the phonograph. Now there is here an electric fan costing $20 and working beautifully. The battery works 100 hours and then can be replenished at any electric plant. Good-bye, I have had enough of the Hindus. Now His will be done, I obey and bow down to my Karma. However, do not think me ungrateful. . . . The Madras people have done for me more than I deserved and more than was in their power. It was my foolishness — the forgetting for a moment that we Hindus have not yet become human beings and giving up for a moment my self-reliance and relying upon the Hindus — that I came to grief. Every moment I expected something from India. No, it never came. Last two months especially I was in torture at every moment. No, not even a newspaper from India! My friends waited — waited month after month; nothing came, not a voice. Many consequently grew cold and at last gave me up. But it is the punishment for relying upon man and upon brutes, for our countrymen are not men as yet. They are ready to be praised, but when their turn comes even to say a word, they are nowhere.
My thanks eternal to the Madras young men. May the Lord bless them for ever. America is the best field in the world to carry on my idea; so I do not think of leaving America soon. And why? Here I have food and drink and clothes, and everybody so kind, and all this for a few good words! Why should I give up such a noble nation to go to the land of brutes and ingrates and the brainless boobies held in eternal thraldom of superstitious, merciless, pitiless wretches? So good-bye again. You may show this letter to the people with discretion, even Alasinga upon whom I built so much. By the by, will you kindly send up a few copies of the sketch of Ramakrishna Paramahamsa’s life written by Mazumdar to Chicago? They have lots in Calcutta. Don’t forget the address 541 Dearborn Avenue (not Street), Chicago, or c/o Thomas Cook, Chicago. Any other address would cause much delay and confusion, as I am continually travelling, and Chicago is my headquarters, although even this much did not come to the brains of our Madras friends. Kindly give G. G., Alasinga, Secretary, and all others my eternal blessings. I am always praying for their welfare, and I am not in the least displeased with them, but I am not pleased with myself. I committed a terrible error — of calculating upon others’ help — once in my life — and I have paid for it. It was my fault and not theirs. Lord bless all the Madras people. They are at least far superior to the Bengalis, who are simply fools and have no souls, no stamina at all. Good-bye, good-bye. I have launched my boat in the waves, come what may. Regarding my brutal criticisms, I have really no right to make them. You have done for me infinitely more than I deserve. I must bear my own Karma, and that without a murmur. Lord bless you all.
Yours truly,
VIVEKANANDA.
PS. I am afraid Alasinga’s college has closed, but I have no intimation of it, and he never gave me his home address. Kidi has dropped out, I am afraid.
V.
To Mrs. George W. Hale
C/O Dr. E. Guernsey,
FISHKILL LANDING, N.Y.,
July, 1894.
DEAR MOTHER,
I came yesterday to this place, and shall remain here a few days. I received in New York a letter from you but did not receive any Interior, for which I am glad, because I am not perfect yet, and knowing the “unselfish love” the Presbyterian priests, especially the Interior has for “me”, I want to keep aloof from rousing bad feelings towards these “sweet Christian gentlemen” in my heart. Our religion teaches that anger is a great sin, even if it is “righteous”. Each must follow his own religion. I could not for my soul distinguish ever the distinction between “religious anger” and “commonplace anger”, “religious killing” and “commonplace killing”, “religious slandering and irreligious”, and so forth. Nor may that “fine” ethical distinction ever enter into the ethics of our nation! Jesting apart, Mother Church, I do not care the least for the gambols these men play, seeing as I do through and through the insincerity, the hypocrisy, and love of self and name that is the only motive power in these men.
As to the photographs, the first time the Babies got a few copies, and the second time you brought a few copies; you know they are to give 50 copies in all. Sister Isabelle knows better than I.
With my sincerest love and respects for you and Father Pope.
I remain,
Yours,
VIVEKANANDA.
PS. How are you enjoying the heat? I am bearing the heat very well here. I had an invitation to Swampscott on the sea from a very rich lady whose acquaintance I made last winter in New York, but I declined with thanks. I am very careful not to take the hospitality of anybody here, especially the rich. I had a few other invitations from some very rich people here. I refused; I have by this time seen the whole business through. Lord bless you and yours, Mother Church, for your sincerity. Oh! it is so rare in this world.
Yours affectionately,
V.
To the Hale Sisters (about the Calcutta meeting of 5th Sept., 1894)
NEW YORK
9th July (Sept.?), 1894.
O MY SISTERS,
Glory unto Jagadambâ (Mother of the Universe)! I have gained beyond expectations. The prophet has been honoured and with a vengeance. I am weeping like a child at His mercy — He never leaves His servant, sisters. The letter I send you will explain all, and the printed things are coming to the American people. The names there are the very flower of our country. The President was the chief nobleman of Calcutta, and the other man Mahesh Chandra Nyâyaratna is the principal of the Sanskrit College and the chief Brahmin in all India and recognised by the Government as such. The letter will tell you all. O sisters! What a rogue am I that in the face of such mercies sometimes the faith totters — seeing every moment that I am in His hands. Still the mind sometimes gets despondent. Sister, there is a God — a Father — a Mother who never leaves His Children, never, never, never. Put uncanny theories aside and becoming children take refuge in Him. I cannot write more — I am weeping like a woman.
Blessed, blessed art Thou, Lord God of my soul!
Yours affectionately,
VIVEKANANDA.
To the Hale Sisters
SWAMPSCOTT,
26th July, 1894.
DEAR BABIES,
Now don’t let my letters stray beyond the circle, please. I had a beautiful letter from sister Mary. See how I am getting the dash, sister Jeany teaches me all that. She can jump and run and play and swear like a devil and talk slang at the rate of 500 a minute; only she does not much care for religion, only a little. She is gone today home, and I am going to Greenacre. I had been to see Mrs. Breed. Mrs. Stone was there, with whom is residing Mrs. Pullman and all the golden bugs, my old friends hereabouts. They are kind as usual. On my way back from Greenacre I am going to Annisquam to see Mrs. Bagley for a few days.
Darn it, forget everything. I had duckings in the sea like a fish. I am enjoying every bit of it. What nonsense was the song Harriet taught me “dans la plaine” the deuce take it. I told it to a French scholar and he laughed and laughed till the fellow was well-nigh burst at my wonderful translation. That is the way you would have taught me French! You are a pack of fools and heathens, I tell you. Now are you gasping for breath like a huge fish stranded? I am glad that you are sizzling. Oh! how nice and cool it is here, and it is increased a hundred-fold when I think about the gasping, sizzling, boiling, frying four old maids, and how cool and nice I am here. Whoooooo!
Miss Phillips has a beautiful place somewhere in N.Y. State — mountain, lake, river, forest altogether — what more? I am going to make a Himalayas there and start a monastery as sure as I am living — I am not going to leave this country without throwing one more apple of discord into this already roaring, fighting, kicking, mad whirlpool of American religion. Well, dear old maids, you sometimes have a glimpse of the lake and on every hot noon, think of going down to the bottom of the lake, down, down, down, until it is cool and nice, and then to lie down on the bottom, with that coolness above and around, and lie there still, silent, and just doze — not sleep, but dreamy dozing half unconscious sort of bliss — very much like that which opium brings; that is delicious; and drinking lots of iced water. Lord bless my soul — I had such cramps several times as would have killed an elephant. So I hope to keep myself away from the cold water.
May you be all happy, dear fin de siècle young ladies, is the constant prayer of VIVEKANANDA.
To the Hale Sisters
GREENACRE,
11th August, 1894.
DEAR SISTERS,
I have been all this time in Greenacre. I enjoyed this place very much. They have been all very kind to me. One Chicago lady, Mrs. Pratt of Kenilworth, wanted to give me $500; she became so much interested in me; but I refused. She has made me promise that I would send word to her whenever I need money, which I hope the Lord will never put me in. His help alone is sufficient for me. I have not heard anything from you nor from Mother. Neither have I any news from India as to the arrival of the phonograph.
If there was anything in my letter to you which was offensive, I hope you all know that I meant everything in love. It is useless to express my gratitude to you for your kindness. Lord bless you and shower His choicest blessings on you and those you love. To your family I am ever, ever beholden. You know it. You feel it. I cannot express it. On Sunday I am going to lecture at Plymouth at the “Sympathy of Religions” meetings of Col. Higginson. Herewith I send a photograph Cora Stockham took of the group under the tree. It is only a proof and will fade away under exposure, but I cannot get anything better at present. Kindly tender my heartfelt love and gratitude to Miss Howe. She has been so, so kind to me. I do not need anything at present. I shall be very glad to let you know if I need anything. I think I am going to Fishkill from Plymouth, where I will be only a couple of days. I will write you again from Fishkill. Hope you are all happy, or rather I know you are. Pure and good souls can never be unhappy. I shall have a very nice time the few weeks I am here. I will be in New York next fall. New York is a grand and good place. The New York people have a tenacity of purpose unknown in any other city. I had a letter from Mrs. Potter Palmer asking me to see her in August. She is a very gracious and kind lady, etc. I have not much to say. There is my friend Dr. Janes of New York, President of the Ethical Culture Society, who has begun his lectures. I must go to hear him. He and I agree so much. May you be always happy!
Ever your well-wishing brother,
VIVEKANANDA.
To Miss Mary Hale
C/O. MRS. BAGLEY,
ANNISQUAM,
31st August, 1894.
DEAR SISTER,
The letter from the Madras people was published in yesterday’s Boston Transcript. I hope to send you a copy. You may have seen it in some Chicago paper. I am sure there is some mail for me at Cook & Sons — I shall be here till Tuesday next at least, on which day I am going to lecture here in Annisquam.
Kindly inquire at Cook’s for my mail and send it over at Annisquam.
I had no news of you for some time. I sent two pictures to Mother Church yesterday and hope you will like them. I am very anxious about the Indian mail. With love for all, I am your ever affectionate brother,
VIVEKANANDA.
PS. As I do not know where you are I could not send something else which I have to send over to you.
V.
To Mr. Leon Landsberg
HOTEL BELLEVUE,
BOSTON,
13th September, 1894.
DEAR LEON,
Forgive me, but I have the right, as your Guru, to advise you, and I insist that you buy some clothes for yourself, as the want of them stands in the way of your doing anything in this country. Once you have a start, you may dress in whatever way you like. People do not object.
You need not thank me, for this is only a duty. According to Hindu law, if a Guru dies, his disciple is his heir, and not even his son — supposing him to have had one before becoming a Sannyasin. This is, you see, an actual spiritual relationship, and none of your Yankee “tutor” business!
With all blessings and prayers for your success,
Yours,
VIVEKANANDA.
To Miss Mary Hale
HOTEL BELLEVUE,
BEACON ST., BOSTON,
13th September, 1894.
DEAR SISTER,
Your kind note reached me this morning. I have been in this hotel for about a week. I will remain in Boston some time yet. I have plenty of gowns already, in fact, more than I can carry with ease. When I had that drenching in Annisquam, I had on that beautiful black suit you appreciate so much, and I do not think it can be damaged any way; it also has been penetrated with my deep meditations on the Absolute. I am very glad that you enjoyed the summer so well. As for me, I am vagabondising. I was very much amused the other day at reading Abe Hue’s description of the vagabond lamas of Tibet — a true picture of our fraternity. He says they are queer people. They come when they will, sit at everybody’s table, invitation or no invitation, live where they will, and go where they will. There is not a mountain they have not climbed, not a river they have not crossed, not a nation they do not know, not a language they do not talk. He thinks that God must have put into them a part of that energy which makes the planets go round and round eternally. Today this vagabond lama was seized with a desire of going right along scribbling, and so I walked down and entering a store bought all sorts of writing material and a beautiful portfolio which shuts with a clasp and has even a little wooden inkstand. So far it promises well. Hope it will continue. Last month I had mail enough from India and am greatly delighted with my countrymen at their generous appreciation of my work. Good enough for them. I cannot find anything more to write. Prof. Wright, his wife, and children were as good as ever. Words cannot express my gratitude to them.
Everything so far is not going bad with me except that I had a bad cold. Now I think the fellow is gone. This time I tried Christian Science for insomnia and really found it worked very well. Wishing you all happiness, I remain, ever your affectionate brother,
VIVEKANANDA.
PS. Kindly tell Mother that I do not want any coat now.
CHICAGO,
September, 1894.
DEAR DIWANJI SAHEB (Shri Haridas Viharidas Desai),
Your kind letter reached long ago, but as I had not anything to write I was late in answering.
Your kind note to G. W. Hale has been very gratifying, as I owed them that much. I have been travelling all over this country all this time and seeing everything. I have come to this conclusion that there is only one country in the world which understands religion — it is India; that with all their faults the Hindus are head and shoulders above all other nations in morality and spirituality; and that with proper care and attempt and struggle of all her disinterested sons, by combining some of the active and heroic elements of the West with the calm virtues of the Hindus, there will come a type of men far superior to any that have ever been in this world.
I do not know when I come back; but I have seen enough of this country, I think, and so soon will go over to Europe and then to India.
With my best love, gratitude to you and all your brothers,
I remain, yours faithfully,
VIVEKANANDA.
CHICAGO(?),
September, 1894(3?),
DEAR DIWANJI SAHEB (Shri Haridas Viharidas Desai),
Very kind of you to send up a man inquiring about my health and comfort. But that’s quite of a piece with your fatherly character. I am all right here. Your kindness has left nothing more to be desired here. I hope soon to see you in a few days. I don’t require any conveyance while going down. Descent is very bad, and the ascent is the worst part of the job, that’s the same in everything in the world. My heartful gratitude to you.
Yours faithfully,
VIVEKANANDA.
To Mrs. George W. Hale
1125 ST. PAUL ST.,
BALTIMORE,
October, 1894.
DEAR MOTHER,
You see where I am now. Did you see a telegram from India in the Chicago Tribune? Did they print the address from Calcutta? From here I go to Washington, thence to Philadelphia and then to New York; send me the address of Miss Mary in Philadelphia so that I may look in on my way to New York. Hope your worry is over.
Yours affectionately,
VIVEKANANDA.
To Miss Mary Hale
C/O MRS. E. TOTTEN,
1703, 1ST STREET,
WASHINGTON,
[November 1(?), 1894]
DEAR SISTER,
I have received two letters which you were very kind to take the trouble to write. I am going to talk here today, tomorrow at Baltimore, then again Monday at Baltimore, and Tuesday at Washington again. So I will be in Philadelphia a few days after that. I shall write to you the day I start from Washington. I shall be in Philadelphia a few days only to see Prof. Wright, and then I go to New York and run for a little while between New York and Boston, and then go to Chicago via Detroit; and then “whist” . . ., as Senator Palmer says, to England.
The word “Dharma” means religion. I am very sorry they treated Petro very badly in Calcutta. I have been very well treated here and am doing very well. Nothing extraordinary in the meantime except I got vexed at getting loads of newspapers from India; so after sending a cart-load to Mother Church and another to Mrs. Guernsey, I had to write them to stop sending their newspapers. I have had “boom” enough in India. Alasinga writes that every village all over the country now has heard of me. Well, the old peace is gone for ever and no rest anywhere from heretofore. These newspapers of India will be my death, I am sure. They will now talk what I ate on such and such a date and how I sneezed. Lord bless them, it was all my foolery. I really came here to raise a little money secretly and go over but was caught in the trap and now no more of a reserved life.
Wishing you all enjoyments,
I remain, yours affectionately,
VIVEKANANDA.
CHICAGO,
15th November, 1894(3?).
DEAR DIWANJI SAHEB (Shri Haridas Viharidas Desai),
I here received your kind note. So very kind of you to remember me even here, I have not seen your Narayan Hemchandra. He is not in America, I believe. I have seen many strange sights and grand things. I am glad that there is a good chance of your coming over to Europe. Avail yourself of it by any means. The fact of our isolation from all the other nations of the world is the cause of our degeneration and its only remedy is getting back into the current of the rest of the world. Motion is the sign of life. America is a grand country. It is a paradise of the poor and women. There is almost no poor in the country, and nowhere else in the world women are so free, so educated, so cultured. They are everything in society.
This is a great lesson. The Sannyasin has not lost a bit of his Sannyasinship, even his mode of living. And in this most hospitable country, every home is open to me. The Lord who guides me in India, would He not guide me here? And He has.
You may not understand why a Sannyasin should be in America, but it was necessary. Because the only claim you have to be recognised by the world is your religion, and good specimens of our religious men are required to be sent abroad to give other nations an idea that India is not dead.
Some representative men must come out of India and go to all the nations of the earth to show at least that you are not savages. You may not feel the necessity of it from your Indian home, but, believe me, much depends upon that for your nation. And a Sannyasin who has no idea of doing good to his fellows is a brute, not a Sannyasin.
I am neither a sightseer nor an idle traveller; but you will see, if you live to see, and bless me all your life.
Mr. Dvivedi’s papers were too big for the Parliament, and they had to be cut short.
I spoke at the Parliament of Religions, and with what effect I may quote to you from a few newspapers and magazines ready at hand. I need not be self-conceited, but to you in confidence I am bound to say, because of your love, that no Hindu made such an impression in America, and if my coming has done nothing, it has done this that the Americans have come to know that India even today produces men at whose feet even the most civilised nations may learn lessons of religion and morality. Don’t you think that is enough to say for the Hindu nation sending over here their Sannyasin? You would hear the details from Virchand Gandhi.
These I quote from the journals: “But eloquent as were many of the brief speeches, no one expressed as well the spirit of the Parliament (of religions) and its limitations as the Hindu monk. I copy his address in full, but I can only suggest its effect upon the audience; for he is an orator by Divine right, and his strong intelligent face in its picturesque setting of yellow and orange was hardly less interesting than these earnest words and the rich rhythmical utterance he gave them.” (Here the speech is quoted in extenso.) New York Critique.
“He has preached in clubs and churches until his faith has become familiar to us. . . . His culture, his eloquence, and his fascinating personality have given us a new idea of Hindu civilisation . . . . His fine, intelligent face and his deep musical voice, prepossessing one at once in his favour. . . . He speaks without notes, presenting his facts and his conclusions with the greatest art and the most convincing sincerity, and rising often to rich inspiring eloquence.” (ibid.)
“Vivekananda is undoubtedly the greatest figure in the Parliament of Religions. After hearing him we feel how foolish it is to send missionaries to this learned nation.” Herald (the greatest paper here).
I cease from quoting more lest you think me conceited; but this was necessary to you who have become nearly frogs in the well and would not see how the world is going on elsewhere. I do not mean you personally, my noble friend, but our nation in general.
I am the same here as in India, only here in this highly cultural land there is an appreciation, a sympathy which our ignorant fools never dream of. There our people grudge us monks a crumb of bread, here they are ready to pay one thousand rupees a lecture and remain grateful for the instructions for ever.
I am appreciated by these strangers more than I was ever in India. I can, if I will, live here all my life in the greatest luxury; but I am a Sannyasin, and “India, with all thy faults I love thee still”. So I am coming back after some months, and go on sowing the seeds of religion and progress from city to city as I was doing so long, although amongst a people who know not what appreciation and gratefulness are.
I am ashamed of my own nation when I compare their beggarly, selfish, unappreciative, ignorant ungratefulness with the help, hospitality, sympathy, and respect which the Americans have shown to me, a representative of a foreign religion. Therefore come out of the country, see others, and compare.
Now after these quotations, do you think it was worth while to send a Sannyasin to America?
Please do not publish it. I hate notoriety in the same manner as I did in India.
I am doing the Lord’s work, and wherever He leads I follow. 
etc.— He who makes the dumb eloquent and the lame cross a mountain, He will help me. I do not care for human help. He is ready to help me in India, in America, on the North Pole, if He thinks fit. If He does not, none else can help me. Glory unto the Lord for ever and ever.
Yours with blessings,
VIVEKANANDA.
541 DEARBORN AVENUE,
CHICAGO,
November(?), 1894.
DEAR DIWANJI (Shri Haridas Viharidas Desai),
Your letter pleased me extremely. I, of course, understand the joke, but I am not the baby to be put off with a joke; now take more.
The secret of success of the Westerners is the power of organisation and combination. That is only possible with mutual trust and co-operation and help. Now here is Virchand Gandhi, the Jain, whom you well knew in Bombay. This man never takes anything but pure vegetables even in this terribly cold climate, and tooth and nail tries to defend his countrymen and religion. The people of this country like him very well, but what are they doing who sent him over? They are trying to outcast him. Jealousy is a vice necessarily generated in slaves. Again it is jealousy that holds them down.
Here were . . .; they were all trying to lecture and get money thereby. They did something, but I succeeded better than they — why, I did not put myself as a bar to their success. It was the will of the Lord. But all these . . . except . . . have fabricated and circulated the most horrible lies about me in this country, and behind my back. Americans will never stoop to such meanness.
. . . If any man tries to move forward here, everybody is ready to help him. In India you may try tomorrow by writing a single line of praise for me in any of our papers (Hindu), and the next day they would be all against me. Why? It is the nature of slaves. They cannot suffer to see any one of their brethren putting his head the least above their rank. . . . Do you mean to compare such stuff with these children of liberty, self-help, and brotherly love? The nearest approach to our people are the freed slaves of the U.S.A., the Negroes. Why, in the South they are about twenty millions and are now free. The whites are a handful, still the whites hold them down all the same. Why, even when they have every right by law, a bloody war between the brothers has been fought to free these slaves? The same defect — jealousy. Not one of these Negroes would bear to see his brother-Negro praised or pushing on. Immediately they would join the whites to crush him down. You can have no idea about it until you come out of India. It is all right for those who have plenty of money and position to let the world roll on such, but I call him a traitor who, having been educated, nursed in luxury by the heart’s blood of the downtrodden millions of toiling poor, never even takes a thought for them. Where, in what period of history your rich men, noblemen, your priests and potentates took any thought for the poor — the grinding of whose faces is the very life-blood of their power?
But the Lord is great, the vengeance came sooner or later, and they who sucked the life-blood of the poor, whose very education was at their expense, whose very power was built on their poverty, were in their turn sold as slaves by hundreds and thousands, their wives and daughters dishonoured, their property robbed for the last 1,000 years, and do you think it was for no cause?
Why amongst the poor of India so many are Mohammedans? It is nonsense to say, they were converted by the sword. It was to gain their liberty from the . . . zemindars and from the . . . priest, and as a consequence you find in Bengal there are more Mohammedans than Hindus amongst the cultivators, because there were so many zemindars there. Who thinks of raising these sunken downtrodden millions? A few thousand graduates do not make a nation, a few rich men do not make a nation. True, our opportunities are less, but still there is enough to feed and clothe and made 300 millions more comfortable, nay, luxurious. Ninety per cent of our people are without education — who thinks of that? — these Babus, the so-called patriots?
Now, let me tell you — still there is a God, no joke. He is ordering our lives, and although I know a nation of slaves cannot but try to bite at the hand that wants to give them medicine, yet, pray with me, you — one of the few that have real sympathy for everything good, for everything great, one at least whom I know to be a man of true ring, nobility of nature, and a thorough sincerity of head and heart — pray with me:
“Lead, kindly Light,
amid th’ encircling gloom.”
I do not care what they say. I love my God, my religion, my country, and above all, myself, a poor beggar. I love the poor, the ignorant, the downtrodden, I feel for them — the Lord knows how much. He will show me the way. I do not care a fig for human approbation or criticism. I think of most of them as ignorant, noisy children — they have not penetrated into the inner nature of sympathy, into the spirit which is all love.
I have that insight through the blessing of Ramakrishna. I am trying to work with my little band, all of these poor beggars like me, you have seen them. But the Lord’s works have been always done by the lowly, by the poor. You bless me that I may have faith in my Guru, in my God, and in myself.
The only way is love and sympathy. The only worship is love.
May He help you and yours ever and ever!
With prayers and blessings,
VIVEKANANDA.
To Miss Mary Hale
168, BRATTLE STREET,
CAMBRIDGE,
8th December, 1894.
DEAR SISTER,
I have been here three days. We had a nice lecture from Lady Henry Somerset. I have a class every morning here on Vedanta and other topics. Perhaps you have got the copy of Vedantism by this time which I left with Mother Temple to be sent over. I went to dine with the Spaldings another day. That day they urged me, against my repeated protests, to criticise the Americans. I am afraid they did not relish it. It is of course always impossible to do it. What about Mother Church and the family at Chicago? I had no letters from them a long time. I would have run into town to see you before this, had I time. I am kept pretty busy the whole day. Then there is the fear of not meeting you.
If you have time, you may write, and I shall snatch the first opportunity to see you. My time of course is always in the afternoon, so long I shall be here, that is until the 27th or 28th of this month; I will have to be very busy in the morning till 12 or 1.
With my love to you all,
Ever your affectionate brother,
VIVEKANANDA.
To Miss Mary Hale
CAMBRIDGE,
December, 1894.
DEAR SISTER,
I received your letter just now. If it is not against the rules of your society, why do you not come to see Mrs. Ole Bull, Miss Farmer, and Mrs. Adams the physical culturist from Chicago?
Any day you will find them there.
Yours ever affectionately,
VIVEKANANDA.
To Miss Mary Hale
CAMBRIDGE,
21st December, 1894.
DEAR SISTER,
I had not anything from you since your last. I am going away next Tuesday to New York. You must have received Mrs. Bull’s letter in the meanwhile. If you cannot accept it, I shall be very glad to come over any day — I have time now as the lectures are at an end, except Sunday next.
Yours ever affectionately,
VIVEKANANDA.
To Miss Isabelle McKindley
528, 5TH AVE., NEW YORK,
24th Jan., 1895.
DEAR MISS BELL,
I hope you are well. . . .
My last lecture was not very much appreciated by the men but awfully so by vemen. You know this Brooklyn is the centre of anti-women’s rights movements; and when I told them that women deserve and are fit for everything, they did not like it of course. Never mind, the women were in ecstasies.
I have got again a little cold. I am going to the Guernseys. I have got a room downtown also where I will go several hours to hold my classes etc. Mother Church must be all right by this time, and you are all enjoying this nice weather. Give Mrs. Adams mountain high love and regard from me when you see her next.
Send my letters as usual to the Guernseys.
With love for all,
Ever your aff. bro.,
VIVEKANANDA.
To Mr. Francis Leggett
NEW YORK,
10th April, 1895.
DEAR FRIEND,
It is impossible to express my gratitude for your kindly inviting me to your country seat [Ridgely]. I am involved in a mistake now and find it impossible for me to come tomorrow. Tomorrow I have a class at Miss Andrews’ of 40 W. 9th Street. As I was given to understand by Miss MacLeod that that class could be postponed, I was only too glad at the prospect of joining the company tomorrow. But I find that Miss MacLeod was mistaken and Miss Andrews came to tell me that she could not by any means stop the class tomorrow or even give notice to the members, who are about 50 or 60 in number.
In view of this I sincerely regret my inability and hope that Miss MacLeod and Mrs. Sturges will understand that it is an unavoidable circumstance, and not the will, that stands in the way of my taking advantage of your kind invitation.
I shall only be too glad to come day after tomorrow, or any other day this week, as it suits you.
Ever sincerely yours,
VIVEKANANDA.
To Mr. E. T. Sturdy
54 W. 33RD STREET,
NEW YORK,
24th April, 1895.
DEAR FRIEND,
I am perfectly aware that although some truth underlies the mass of mystical thought which has burst upon the Western world of late, it is for the most part full of motives, unworthy, or insane. For this reason, I have never had anything to do with these phases of religion, either in India or elsewhere, and mystics as a class are not very favourable to me. . . .
I quite agree with you that only the Advaita philosophy can save mankind, whether in East or West, from “devil worship” and kindred superstitions, giving tone and strength to the very nature of man. India herself requires this, quite as much or even more than the West. Yet it is hard uphill work, for we have first to create a taste, then teach, and lastly proceed to build up the whole fabric.
Perfect sincerity, holiness, gigantic intellect, and an all-conquering will. Let only a handful of men work with these, and the whole world will be revolutionised. I did a good deal of platform work in this country last year, and received plenty of applause, but found that I was only working for myself. It is the patient upbuilding of character, the intense struggle to realise the truth, which alone will tell in the future of humanity. So this year I am hoping to work along this line — training up to practical Advaita realisation a small band of men and women. I do not know how far I shall succeed. The West is the field for work if a man wants to benefit humanity, rather than his own particular sect or country. I agree perfectly as to your idea of a magazine. But I have no business capacity at all to do these things. I can teach and preach, and sometimes write. But I have intense faith in Truth. The Lord will send help and hands to work with me. Only let me be perfectly pure, perfectly sincere, and perfectly unselfish.
“Truth alone triumphs, not untruth; through truth alone stretches the way to the Lord” (Atharva-Veda). He who gives up the little self for the world will find the whole universe his. . . . I am very uncertain about coming to England. I know no one there, and here I am doing some work. The Lord will guide, in His own time.
To Mr. E. T. Sturdy
19 W. 38TH ST.,
NEW YORK
DEAR FRIEND,
I received your last duly, and as I had a previous arrangement to come to Europe by the end of this August, I take your invitation as a Divine Call.
“Truth alone triumphs, not untruth. Through truth alone lies the way to Devayâna (the way to the gods).” Those who think that a little sugar-coating of untruth helps the spread of truth are mistaken and will find in the long run that a single drop of poison poisons the whole mass. . . . The man who is pure, and who dares, does all things. May the Lord ever protect you from illusion and delusion! I am ever ready to work with you, and the Lord will send us friends by the hundred, if only we be our own friends first. “The Atman alone is the friend of the Atman.”
Europe has always been the source of social, and Asia of spiritual power; and the whole history of the world is the tale of the varying combinations of those two powers. Slowly a new leaf is being turned in the story of humanity. The signs of this are everywhere. Hundreds of new plans will be created and destroyed. Only the fit will survive. And what but the true and the good is the fit?
Yours etc.,
VIVEKANANDA.
To the Hale Sisters
NEW YORK,
5th May, 1895.
DEAR BABIES,
What I expected has come. I always thought that although Prof. Max Muller in all his writings on the Hindu religion adds in the last a derogatory remark, he must see the whole truth in the long run. As soon as you can, get a copy of his last book Vedantism; there you will find him swallowing the whole of it — reincarnation and all.
Of course, you will not find it difficult at all to understand, as it is only a part of what I have been telling you all this time.
Many points you will find smack of my paper in Chicago.
I am glad now the old man has seen the truth, because that is the only way to have religion in the face of modern research and science.
Hope you are enjoying Todd’s Rajasthan.
With all love, your brother,
VIVEKANANDA.
PS. When is Miss Mary coming to Boston? — V.
C/O MISS PHILIPS,
19 WEST 38TH STREET,
NEW YORK
28th May, 1895.
DEAR ALASINGA,
Herewith I send a hundred dollars or £20-8-7 in English money. Hope this will go just a little in starting your paper. Hoping to do more by and by.
I remain, ever yours, with blessings,
VIVEKANANDA.
PS. Reply immediately to it C/o the above address. New York will be my headquarters henceforth.
I have succeeded in doing something in this country at last.
V.
To Miss Josephine MacLeod
21 W. 34TH ST.,
NEW YORK,
June, 1895.
DEAR JOE,
Experiences are gathering a bit thick round you. I am sure they will lift many a veil more.
Mr. Leggett told me of your phonograph. I told him to get a few cylinders — I talk in them through somebody’s phonograph and send them to Joe — to which he replied that he could buy one, because “I always do what Joe asks me to do.” I am glad there is so much of hidden poetry in his nature.
I am going today to live with the Guernseys as the doctor wants to watch me and cure me. . . . Doctor Guernsey, after examining other things, was feeling my pulse, when suddenly Landsberg (whom they had forbidden the house) got in and retreated immediately after seeing me. Dr. Guernsey burst out laughing and declared he would have paid that man for coming just then, for he was then sure of his diagnosis of my case. The pulse before was so regular, but just at the sight of Landsberg it almost stopped from emotion. It is sure only a case of nervousness. He also advises me strongly to go on with Doctor Helmer’s treatment. He thinks Helmer will do me a world of good, and that is what I need now. Is not he broad?
I expect to see “the sacred cow” today in town. I will be in New York a few days more. Helmer wants me to take three treatments a week for four weeks, then two a week for four more, and I will be all right. In case I go to Boston, he recommends me to a very good ostad (expert) there whom he would advise on the matter.
I said a few kind words to Landsberg and went upstairs to Mother Guernsey to save poor Landsberg from embarrassment.
Ever yours in the Lord,
VIVEKANANDA.
To Miss Mary Hale
(Written on birch bark)
PERCY N. H.,
17 June, 1895.
DEAR SISTER,
Going tomorrow to the Thousand Islands care Miss Dutcher’s, Thousand Island Park, N.Y. Where are you now? Where will you all be in summer? I have a chance of going to Europe in August, I will come to see you before I go. So write to me. Also I expect books and letters from India. Kindly send them care Miss Phillips, 19 W. 38th Street, N.Y. This is the bark in which all holy writings are written in India. So I write Sanskrit: May the husband of Uma (Shiva) protect you always.
May you all be blessed ever and ever.
VIVEKANANDA.
To Miss Mary Hale
54 W. 33RD STREET,
NEW YORK,
22nd June, 1895.
DEAR SISTER,
The letters from India and the parcel of books reached me safe. I am so happy to know of Mr. Sam’s arrival. I am sure he is “bewaring of the vidders” nicely. I met a friend of Mr. Sam’s one day on the street. He is an Englishman with a name ending in “ni”. He was very nice. He said he was living in the same house with Sam somewhere in Ohio.
I am going on pretty nearly in the same old fashion. Talking when I can and silent when forced to be. I do not know whether I will go to Greenacre this summer. I saw Miss Farmer the other day. She was in a hurry to go away, so I had but very little talk with her. She is a noble, noble lady.
How are you going on with your Christian Science lessons? I hope you will go to Greenacre. There you will find quite a number of them and also the Spiritualists, table turnings, palmists, astrologers, etc., etc. You will get all the “cures” and all the “isms” presided over by Miss Farmer.
Landsberg has gone away to live in some other place, so I am left alone. I am living mostly on nuts and fruits and milk, and find it very nice and healthy too. I hope to lose about 30 to 40 lbs. this summer. That will be all right for my size. I am afraid I have forgotten all about Mrs. Adam’s lessons in walking. I will have to renew them when she comes again to N.Y. Gandhi has gone to England en route to India from Boston, I suppose.
I would like to know about his “chaperon” Mrs. Howard and her present bereaved state. I am very glad to hear that the rugs did not go down to the bottom of the Atlantic and are at last coming.
This year I could hardly keep my head up, and I did not go about lecturing. The three great commentaries on the Vedanta philosophy belonging to the three great sects of dualists, qualified dualists, and monists are being sent to me from India. Hope they will arrive safe. Then I will have an intellectual feast indeed. I intend to write a book this summer on the Vedanta philosophy. This world will always be a mixture of good and evil, of happiness and misery; this wheel will ever go up and come down; dissolution and resolution is the inevitable law. Blessed are those who struggle to go beyond. Well, I am glad all the babies are doing well but sorry there was no “catch” even this winter, and every winter the chances are dwindling down. Here near my lodgings is the Waldorf-Hotel, the rendezvous of lots of titled but penniless Europeans on show for “Yankee” heiresses to buy. You may have any selection here, the stock is so full and varied. There is the man who talks no English; there are others who lisp a few words which no one can understand; and others are there who talk nice English, but their chance is not so great as that of the dumb ones — the girls do not think them enough foreign who talk plain English fluently.
I read somewhere in a funny book that an American vessel was being foundered in the sea; the men were desperate and as a last solace wanted some religious service being done. There was “Uncle Josh” on board who was an elder in the Presbyterian Church. They all began to entreat, “Do something religious, Uncle Josh! We are all going to die.” Uncle Joseph took his hat in his hand and took up a collection on the spot!
That is all of religion he knew. And that is more or less characteristic of the majority of such people. Collections are about all the religion they know or will ever know. Lord bless them. Good-bye for present. I am going to eat something; I feel very hungry.
Yours affectionately,
VIVEKANANDA.
To Miss Mary Hale
C/O MISS DUTCHER,
THOUSAND ISLAND PARK, N.Y.
26th June, 1895.
DEAR SISTER,
Many thanks for the Indian mail. It brought a good deal of good news. You are enjoying by this time, I hope, the articles by Prof. Max Müller on the “Immortality of the Soul” which I sent to Mother Church. The old man has taken in Vedanta, bones and all, and has boldly come out. I am so glad to know the arrival of the rugs. Was there any duty to pay? If so I will pay that, I insist on it. There will come another big packet from the Raja of Khetri containing some shawls and brocades and nick-nacks. I want to present them to different friends. But they are not going to arrive before some months, I am sure.
I am asked again and again, as you will find in the letters from India, to go over. They are getting desperate. Now if I go to Europe, I will go as the guest of Mr. Francis Leggett of N.Y. He will travel all over Germany, England, France, and Switzerland for six weeks. From there I shall go to India, or I may return to America. I have a seed planted here and wish it to grow. This winter’s work in N.Y. was splendid, and it may die if I suddenly go over to India, so I am not sure about going to India soon.
Nothing noticeable has happened during this visit to the Thousand Islands. The scenery is very beautiful and I have some of my friends here with me to talk about God and soul ad libitum. I am eating fruits and drinking milk and so forth, and studying huge Sanskrit books on Vedanta which they have kindly sent me from India.
If I come to Chicago I cannot come at least within six weeks or more. Baby needn’t alter any of her plans for me. I will see you all somehow or other before I go.
You fussed so much over my reply to Madras, but it has produced a tremendous effect there. A late speech by the President of the Madras Christian College, Mr. Miller, embodies a large amount of my ideas and declares that the West is in need of Hindu ideas of God and man and calls upon the young men to go and preach to the West. This has created quite a furore of course amongst the Missions. What you allude to as being published in the Arena I did not see a bit of it. The women did not make any fuss over me at all in New York. Your friend must have drawn on his imagination. They were not of the “bossing” type at all. I hope Father Pope will go to Europe and Mother Church too. Travelling is the best thing in life. I am afraid I shall die if made to stick to one place for a long time. Nothing like a nomadic life!
The more the shades around deepen, the more the ends approach and the more one understands the true meaning of life, that it is a dream; and we begin to understand the failure of everyone to grasp it, for they only attempted to get meaning out of the meaningless. To get reality out of a dream is boyish enthusiasm. “Everything is evanescent, everything is changeful” — knowing this, the sage gives up both pleasure and pain and becomes a witness of this panorama (the universe) without attaching himself to anything.
“They indeed have conquered Heaven even in this life whose mind has become fixed in sameness. God is pure and same to all, therefore they are said to be in God” (Gita, V.19). Desire, ignorance, and inequality — this is the trinity of bondage.
Denial of the will to live, knowledge, and same-sightedness is the trinity of liberation.
Freedom is the goal of the universe.
“Nor love nor hate nor pleasure nor pain nor death nor life nor religion nor irreligion: not this, not this, not this.”
Yours ever,
VIVEKANANDA.
To Miss Mary Hale
C/O MISS DUTCHER,
THOUSAND ISLAND PARK, N.Y.
26th June, 1895.
DEAR SISTER,
Many thanks for the Indian mail. I cannot express in words my gratitude to you. As you have already read in Max Müller’s article on Immortality I sent Mother Church, that he thinks that those we love in this life we must have loved in the past, so it seems I must have belonged to the Holy Family in some past life. I am expecting some books from India. I hope they have arrived. If so, will you kindly send them over here? If any postage is due I shall send it as soon as I get intimation. You did not write about the duty on the rugs; there will be another big packet from Khetri containing carpets and shawls and some brocades and other nick-nacks. I have written them to get the duty paid there if it is possible through the American Consul in Bombay. If not I shall have to pay it here. I do not think they will arrive for some months yet. I am anxious about the books. Kindly send them as soon as they arrive.
My love to Mother and Father Pope and all the sisters. I am enjoying this place immensely. Very little eating and good deal of thinking and talking and study. A wonderful calmness is coming over my soul. Every day I feel I have no duty to do; I am always in eternal rest and peace. It is He that works. We are only the instruments. Blessed be His name! The threefold bondage of lust and gold and fame is, as it were, fallen from me for the time being, and once more, even here, I feel what sometimes I felt in India, “From me all difference has fallen, all right or wrong, all delusion and ignorance has vanished, I am walking in the path beyond the qualities.” What law I obey, what disobey? From that height the universe looks like a mud-puddle. Hari Om Tat Sat. He exists; nothing else does. I in Thee and Thou in me. Be Thou Lord my eternal refuge! Peace, Peace, Peace! Ever with love and blessings,
Your brother,
VIVEKANANDA.
To Mr. E. T. Sturdy
19 WEST 38TH ST., NEW YORK,
2nd August, 1895.
DEAR FRIEND,
Your kind note received today. I am going to Paris first with a friend and start for Europe on the 17th of August. I will however remain in Paris only a week to see my friend married, and then I go over to London.
Your advice about an organisation was very good indeed. And I am trying to act on that line.
I have many strong friends here, but unfortunately they are most of them poor. So the work here must be slow. Moreover it requires a few months more of work in New York to carry it to some visible shape: as such I will have to return to New York early this winter, and in summer I will return to London again. So far as I see now I can stay only a few weeks in London. But if the Lord wills, that small time may prove to be the beginning of great things. From Paris I will inform you by wire when I arrive in England.
Some Theosophists came to my classes in New York, but as soon as human beings perceive the glory of the Vedanta, all abracadabras fall off of themselves. This has been my uniform experience. Whenever mankind attains a higher vision, the lower vision disappears of itself. Multitude counts for nothing. A few heart-whole, sincere, and energetic men can do more in a year than a mob in a century. If there is heat in one body, then those others that come near it must catch it. This is the law. So success is ours, so long as we keep up the heat, the spirit of truth, sincerity, and love. My own life has been a very chequered one, but I have always found the eternal words verified: “Truth alone triumphs, not untruth. Through truth alone lies the way to God.”
May the Sat in you be always your infallible guide! May He speedily attain to freedom and help others to attain it!
Ever yours in the Sat,
VIVEKANANDA.
To Mr. E. T. Sturdy
19, WEST 38TH STREET,
NEW YORK,
9th August, 1895.
DEAR FRIEND,
. . . It is only just that I should try to give you a little of my views. I fully believe that there are periodic ferments of religion in human society, and that such a period is now sweeping over the educated world. While each ferment, moreover, appears broken into various little bubbles, these are all eventually similar, showing the cause or causes behind them to be the same. That religious ferment which at present is every day gaining a greater hold over thinking men, has this characteristic that all the little thought-whirlpools into which it has broken itself declare one single aim — a vision and a search after the Unity of Being. On planes physical, ethical, and spiritual, an ever-broadening generalisation — leading up to a concept of Unity Eternal — is in the air; and this being so, all the movements of the time may be taken to represent, knowingly or unknowingly, the noblest philosophy of the unity man ever had — the Advaita Vedanta.
Again, it has always been observed that as a result of the struggles of the various fragments of thought in a given epoch, one bubble survives. The rest only arise to melt into it and form a single great wave, which sweeps over society with irresistible force.
In India, America, and England (the countries I happen to know about) hundreds of these are struggling at the present moment. In India, dualistic formulae are already on the wane, the Advaita alone holds the field in force. In America, many movements are struggling for the mastery. All these represent Advaita thought more or less, and that series, which is spreading most rapidly, approaches nearer to it than any of the others. Now if anything was ever clear to me, it is that one of these must survive, swallowing up all the rest, to be the power of the future. Which is it to be?
Referring to history, we see that only that fragment which is fit will survive, and what makes fit to survive but character? Advaita will be the future religion of thinking humanity. No doubt of that. And of all the sects, they alone shall gain the day who are able to show most character in their lives, no matter how far they may be.
Let me tell you a little personal experience. When my Master left the body, we were a dozen penniless and unknown young men. Against us were a hundred powerful organisations, struggling hard to nip us in the bud. But Ramakrishna had given us one great gift, the desire, and the lifelong struggle not to talk alone, but to live the life. And today all India knows and reverences the Master, and the truths he taught are spreading like wild fire. Ten years ago I could not get a hundred persons together to celebrate his birthday anniversary. Last year there were fifty thousand.
Neither numbers nor powers nor wealth nor learning nor eloquence nor anything else will prevail, but purity, living the life, in one word, anubhuti, realisation. Let there be a dozen such lion-souls in each country, lions who have broken their own bonds, who have touched the Infinite, whose whole soul is gone to Brahman, who care neither for wealth nor power nor fame, and these will be enough to shake the world.
Here lies the secret. Says Patanjali, the father of Yoga, “When a man rejects all the superhuman powers, then he attains to the cloud of virtue.” He sees God. He becomes God and helps others to become the same. This is all I have to preach. Doctrines have been expounded enough. There are books by the million. Oh, for an ounce of practice!
As to societies and organisations, these will come of themselves. Can there be jealousy where there is nothing to be jealous of? The names of those who will wish to injure us will be legion. But is not that the surest sign of our having the truth? The more I have been opposed, the more my energy has always found expression. I have been driven and worshipped by princes. I have been slandered by priests and laymen alike. But what of it? Bless them all! They are my very Self, and have they not helped me by acting as a spring-board from which my energy could take higher and higher flights?
. . . I have discovered one great secret — I have nothing to fear from talkers of religion. And the great ones who realise — they become enemies to none! Let talkers talk! They know no better! Let them have their fill of name and fame and money and woman. Hold we on to realisation, to being Brahman, to becoming Brahman. Let us hold on to truth unto death, and from life to life. Let us not pay the least attention to what others say, and if, after a lifetime’s effort, one soul, only one, can break the fetters of the world and be free, we have done our work. Hari Om!
. . . One word more. Doubtless I do love India. But every day my sight grows clearer. What is India, or England, or America to us? We are the servants of that God who by the ignorant is called MAN. He who pours water at the root, does he not water the whole tree?
There is but one basis of well-being, social, political or spiritual — to know that I and my brother are one. This is true for all countries and all people. And Westerners, let me say, will realise it more quickly than Orientals, who have almost exhausted themselves in formulating the idea and producing a few cases of individual realisation.
Let us work without desire for name or fame or rule over others. Let us be free from the triple bonds of lust, greed of gain, and anger. And this truth is with us!
Ever yours in the Lord,
VIVEKANANDA.
To Mr. E. T. Sturdy
C/O MISS MACLEOD,
HOTEL HOLLANDE,
RUE DE LA PAIX,
PARIS,
5th September, 1895.
DEAR AND BLESSED FRIEND,
It is useless to express my gratitude for your kindness; it is too great for expression. . . .
I have a cordial invitation from Miss Müller, and as her place is very near to yours, I think it will be nice to come to her place first for a day or two and then to come over to you.
My body was very ill for a few days, which caused this delay in writing you.
Hoping soon for the privilege of mingling hearts and heads together.
I remain, ever yours in love, and fellowship in the Lord,
VIVEKANANDA.
To Miss Josephine MacLeod
C/O E. T. STURDY, ESQ.,
HIGH VIEW, CAVERSHAM,
READING, ENGLAND,
September, 1895.
DEAR JOE JOE,
A thousand pardons for not promptly writing to you. I arrived safe in London, found my friend, and am all right in his home. It is beautiful. His wife is surely an angel, and his life is full of India. He has been years there — mixing with the Sannyasins, eating their food, etc., etc.; so you see I am very happy. I found already several retired Generals from India; they were very civil and polite to me. That wonderful knowledge of the Americans that identify every black man with the negro is entirely absent here, and nobody even stares at me in the street.
I am very much more at home here than anywhere out of India. The English people know us, we know them. The standard of education and civilisation is very high here — that makes a great change, so does the education of many generations.
Have the Turtle-doves returned? The Lord bless them and theirs for ever and ever. How are the babies — Alberta and Holister? Give them my oceans of love and know it yourself.
My friend being a Sanskrit scholar, we are busy working on the great commentaries of Shankara etc. Nothing but philosophy and religion here, Joe Joe. I am going to try to get up classes in October in London.
Ever affectionately with love and blessings,
VIVEKANANDA.
(Translated from Bengali)
To Swami Abhedananda
C/O E. T. STURDY, ESQ.,
HIGH VIEW, CAVERSHAM,
READING, ENGLAND,
October, 1895.
DEAR KALI,
You may have got my earlier letter. At present send all letters to me at the above address. Mr. Sturdy is known to Târakdâ. He has brought me to his place, and we are both trying to create a stir in England. I shall this year leave again in November for America. So I require a man well-up in Sanskrit and English, particularly the latter language — either Shashi or you or Sâradâ. Now, if you have completely recovered, very well, you come; otherwise send Sharat. The work is to teach the devotees I shall be leaving here, to make them study the Vedanta, to do a little translation work into English, and to deliver occasional lectures. “Work is apt to cloud spiritual vision.” X__ is very eager to come, but unless the foundation is strongly laid, there is every likelihood of everything toppling down. I am sending you a cheque along with this letter. Buy clothes and other necessary things — whoever comes. I am sending the cheque in the name of Master Mahashay Mahendra Babu. Gangâdhar’s Tibetan choga is in the Math; get the tailor to make a similar choga of gerua colour. See that the collar is a little high, that is, the throat and neck should be covered. . . . Above all, you must have a woolen overcoat, for it is very cold. If you do not put on an overcoat on the ship, you will suffer much. . . . I am sending a second class ticket, as there is not much difference between a first class and a second class berth. . . . If it is decided to send Shashi then inform the purser of the ship beforehand to provide him with vegetarian diet.
Go to Bombay and see Messrs. King, King & Co., Fort, Bombay, and tell them that you are Mr. Sturdy’s man. They will then give you a ticket to England. A letter is being sent from here to the Company with instructions. I am writing to the Maharaja of Khetri to instruct his Bombay agent to look after the booking of your passage. If this sum of Rs. 150/- is not sufficient for your outfit, get the remainder from Rakhal. I shall send him the amount afterwards. Keep another Rs. 50/- for pocket expenses — take it from Rakhal; I shall pay back later. I have not up to now got any acknowledgement of the amount I sent to Chuni Babu. Start as quickly as possible. Inform Mahendra Babu that he is my Calcutta agent. Tell him to send a letter to Mr. Sturdy by next mail informing him that he is ready to look after all business transactions in Calcutta on your behalf. In effect, Mr. Sturdy is my secretary in England, Mahendra Babu in Calcutta, and Alasinga in Madras. Send this information to Madras also. Can any work be done unless all of us gird up our loins? And be up and doing! “Fortune favours the brave and energetic.” Don’t look back — forward, infinite energy, infinite enthusiasm, infinite daring, and infinite patience — then alone can great deeds be accomplished. We must set the whole world afire.
Now on the day the steamer is due to start, write a letter to Mr. Sturdy informing him by which steamer you are leaving for England. Otherwise there is some likelihood of your having difficulties when you reach London. Take the ship that comes directly to London, for even if it takes a few days longer on the voyage, the fares are less. At the moment our purse is lean. In time we shall send preachers in large numbers to all the quarters of the globe.
Yours affectionately,
VIVEKANANDA.
PS. Write at once to the Maharaja of Khetri, that you are going to Bombay and that you will be glad if his agent attends to the booking of your passage and sees you off the board.
Keep my address with you written in a pocket-book, lest there should be difficulties afterwards.
To Miss Josephine MacLeod
HIGH VIEW, CAVERSHAM,
READING, ENGLAND,
October, 1895.
DEAR JOE JOE,
I was so glad to hear from you. I was afraid you had forgotten me.
I am going to have a few lectures in and about London. One of them, a public one, will be at Princes’ Hall on the 22nd at 8-30.
Come over and try to form a class. I have as yet done almost nothing here. Of course, breaking the ice is slow always. It took me two years in America to work up that little which we had in New York.
With love for all,
Yours ever,
VIVEKANANDA.
To Miss Josephine MacLeod
HIGH VIEW, CAVERSHAM,
READING, ENGLAND,
20th October, 1895.
DEAR JOE JOE,
This note is to welcome the Leggetts to London. This being in a sense my native country, I send you my welcome first, I shall receive your welcome next Tuesday the 22nd at Princes’ Hall half past eight p.m.
I am so busy till Tuesday, I am afraid, I shall not be able to run in to see you. I, however, shall come to see you any day after that. Possibly I may come on Tuesday.
With everlasting love and blessings,
Yours,
VIVEKANANDA.
To Miss Josephine MacLeod
80 OAKLEY STREET,
CHELSEA,
31st October, 1895.
DEAR JOE JOE,
I shall be only too glad to come to lunch on Friday and see Mr. Coit at the Albemarle.
Two American ladies, mother and daughter, living in London came in to the class last night — Mrs. and Miss Netter. They were very sympathetic of course. The class there at Mr. Chamier’s is finished. I shall begin at my lodgings from Saturday night next. I expect to have a pretty good-sized room or two for my classes. I have been also invited to Moncure Conways’s Ethical Society where I speak on the 10th. I shall have a lecture in the Balboa Society next Tuesday. The Lord will help. I am not sure whether I can go up with you on Saturday. You will have great fun in the country anyway, and Mr. and Mrs. Sturdy are such nice people.
With love and blessings,
VIVEKANANDA.
PS. Kindly order some vegetables for me. I don’t care much for rice — bread will do as well. I have become an awful vegetarian now.
V.
80 OAKLEY ST., CHELSEA,
31st October, 1895 (5 p.m.).
DEAR FRIEND (Mr. E. T. Sturdy),
Just now two young gentlemen, Mr. Silverlock and his friend, left. Miss Müller also came this afternoon and left just when these gentlemen came in.
One is an Engineer and the other is in the grain trade. They have read a good deal of modern philosophy and science and have been much struck by the similarity with the latest conclusions of both with the ancient Hindu thought. They are very fine, intelligent, and educated men. One has given up the Church, the other asked me whether he should or not. Now, two things struck me after this interview. First, we must hurry the book through. We will touch a class thereby who are philosophically religious without the least mystery-mongering. Second, both of them want to know the rituals of my creed! This opened my eyes. The world in general must have some form. In fact, in the ordinary sense religion is philosophy concretised through rituals and symbols.
It is absolutely necessary to form some ritual and have a Church. That is to say, we must fix on some ritual as fast as we can. If you can come Saturday morning or sooner, we shall go to the Asiatic Society library or you can procure for me a book which is called Hemâdri Kosha, from which we can get what we want, and kindly bring the Upanishads. We will fix something grand, from birth to death of a man. A mere loose system of philosophy gets no hold on mankind.
If we can get it through, before we have finished the classes, and publish it by publicly holding a service or two under it, it will go on. They want to form a congregation, and they want ritual; that is one of the causes why — will never have a hold on Western people.
The Ethical Society has sent me another letter thanking me for the acceptance of this offer. Also a copy of their forms. They want me to bring with me a book from which to read for ten minutes. Will you bring the Gita (translation) and the Buddhist Jâtaka (translation) with you?
I would not do anything in this matter without seeing you first.
Yours with love and blessings,
VIVEKANANDA.
80 OAKLEY STREET,
CHELSEA,
1st November, 1895.
DEAR FRIEND (Mr. E. T. Sturdy),
The tickets of the Balleren (?) Society are 35 in number.
The subject is “Indian Philosophy and Western Society”. Chairman blank.
As you did not ask me to send them over, I do not. I got your letters properly.
Yours in the Sat,
VIVEKANANDA.
2nd November, 1895.
DEAR FRIEND (Mr. E. T. Sturdy),
I think you are right; we shall work on our own lines and let things grow.
I send you the note of the lecture.
I shall come on Sunday if nothing extraordinary prevents me.
Yours with love,
VIVEKANANDA.
R.M.S. “BRITANNIC”
BLESSED AND BELOVED (Mr. E. T. Sturdy),
So far the journey has been very beautiful. The purser has been very kind to me and gave me a cabin to myself. The only difficulty is the food — meat, meat, meat. Today they have promised to give me some vegetables.
We are standing at anchor now. The fog is too thick to allow the ship to proceed. So I take this opportunity to write a few letters.
It is a queer fog almost impenetrable though the sun is shining bright and cheerful. Kiss baby for me; and with love and blessings for you and Mrs. Sturdy,
I remain, Yours,
VIVEKANANDA.
PS. Kindly convey my love to Miss Müller. I left the night shirt at Avenue Road. So I shall have to do without any until the trunk is brought out of the hold.
228 WEST 39TH STREET,
NEW YORK,
8th December, 1895.
DEAR FRIEND (Mr. E. T. Sturdy),
After ten days of a most tedious and rough voyage I safely arrived in New York. My friends had already engaged some rooms at the above where I am living now and intend to hold classes ere long. In the meanwhile the Theosophists have been alarmed very much and are trying their best to hurt me; but they and their followers are of no consequence whatever.
I went to see Mrs. Leggett and other friends, and they are as kind and enthusiastic as ever.
Did you hear anything from India about the coming Sannyasin?
I will write later fuller particulars of the work here.
Kindly convey my best love to Miss Müller and to Mrs. Sturdy and all the other friends and kiss baby for me.
Yours ever in the Sat,
VIVEKANANDA.
To Miss Josephine MacLeod
228 WEST 39TH STREET,
NEW YORK,
8th December, 1895.
DEAR JOE JOE,
After 10 days of the most disastrous voyage I ever had I arrived in New York. I was so so sick for days together.
After the clean and beautiful cities of Europe, New York appears very dirty and miserable. I am going to begin work next Monday. Your bundles have been safely delivered to the heavenly pair, as Alberta calls them. They are as usual very kind. Saw Mrs. and Mr. Salomon and other friends. By chance met Mrs. Peak at Mrs. Guernsey’s but yet have no news of Mrs. Rothinburger. Going with the birds of paradise to Ridgely this Christmas. Wish ever so much you were there.
Had you a nice visit with Lady Isabelle? Kindly give my love to all our friends and know oceans yourself.
Excuse this short letter. I shall write bigger ones by the next.
Ever yours in the Lord,
VIVEKANANDA.
To Mr. E. T. Sturdy
NEW YORK,
1895.
The work here is going on splendidly. I have been working incessantly at two classes a day since my arrival. Tomorrow I go out of town with Mr. Leggett for a week’s holiday. Did you know Madame Antoinette Sterling, one of your greatest singers? She is very much interested in the work.
I have made over all the secular part of the work to a committee and am free from all that botheration. I have no aptitude for organising. It nearly breaks me to pieces.
. . . What about the Nârada-Sutra? There will be a good sale of the book here, I am sure. I have now taken up the Yoga-Sutras and take them up one by one and go through all the commentators along with them. These talks are all taken down, and when completed will form the fullest annotated translation of Patanjali in English. Of course it will be rather a big work.
At Trübner’s I think there is an edition of Kurma Purâna. The commentator, Vijnâna Bhikshu, is continually quoting from that book. I have never seen the book myself. Will you kindly find time to go and see if in it there are some chapters on Yoga? If so, will you kindly send me a copy? Also of the Hatha-Yoga-Pradipikâ, Shiva-Samhitâ, and any other book on Yoga? The originals of course. I shall send you the money for them as soon as they arrive. Also a copy of Sânkhya-Kârikâ of Ishwara Krishna by John Davies. Just now your letter reached along with Indian letters. The one man who is ready is ill. The others say that they cannot come over on the spur of the moment. So far it seems unlucky. I am sorry they could not come. What can be done? Things go slow in India!
Ramanuja’s theory is that the bound soul or Jiva has its perfections involved, entered, into itself. When this perfection again evolves, it becomes free. The Advaitin declares both these to take place only in show; there was neither involution nor evolution. Both processes were Maya, or apparent only.
In the first place, the soul is not essentially a knowing being. Sachchidânanda is only an approximate definition, and Neti Neti is the essential definition. Schopenhauer caught this idea of willing from the Buddhists. We have it also in Vâsanâ or Trishnâ, Pali tanhâ. We also admit that it is the cause of all manifestation which are, in their turn, its effects. But, being a cause, it must be a combination of the Absolute and Maya. Even knowledge, being a compound, cannot be the Absolute itself, but it is the nearest approach to it, and higher than Vasana, conscious or unconscious. The Absolute first becomes the mixture of knowledge, then, in the second degree, that of will. If it be said that plants have no consciousness, that they are at best only unconscious wills, the answer is that even the unconscious plant-will is a manifestation of the consciousness, not of the plant, but of the cosmos, the Mahat of the Sankhya Philosophy. The Buddhist analysis of everything into will is imperfect, firstly, because will is itself a compound, and secondly, because consciousness or knowledge which is a compound of the first degree, precedes it. Knowledge is action. First action, then reaction. When the mind perceives, then, as the reaction, it wills. The will is in the mind. So it is absurd to say that will is the last analysis. Deussen is playing into the hands of the Darwinists.
But evolution must be brought in accordance with the more exact science of Physics, which can demonstrate that every evolution must be preceded by an involution. This being so, the evolution of the Vasana or will must be preceded by the involution of the Mahat or cosmic consciousness. (See also Vol VIII Sayings and Utterances & Vol V Letter to Mr. Sturdy.)
There is no willing without knowing. How can we desire unless we know the object of desire?
The apparent difficulty vanishes as soon as you divide knowledge also into subconscious and conscious. And why not? If will can be so treated, why not its father?
VIVEKANANDA.
To Mr. E. T. Sturdy
228 WEST 39TH STREET,
NEW YORK,
16th December, 1895.
BLESSED AND BELOVED,
All your letters reached by one mail today. Miss Müller also writes me one. She has read in the Indian Mirror that Swami Krishnananda is coming over to England. If that is so, he is the strongest man that I can get.
The classes I had here were six in the week, besides a question class. The general attendance varies between 70 to 120. Besides every Sunday I have a public lecture. The last month my lectures were in a small hall holding about 600. But 900 will come as a rule, 300 standing, and about 300 going off, not finding room. This week therefore I have a bigger hall, with a capacity of holding 1200 people.
There is no admission charged in these lectures, but a collection covers the rent. The newspapers have taken me up this week, and altogether I have stirred up New York considerably this year. If I could have remained here this summer and organised a summer place, the work would be going on sure foundations here. But as I intended to come over in May to England, I shall have to leave it unfinished. If, however, Krishnananda comes to England, and you find him strong and able, and if you find the work in London will not be hurt by my absence this summer, I would rather be here this summer.
Again, I am afraid my health is breaking down under constant work. I want some rest. We are so unused to these Western methods, especially the keeping to time. I will leave you to decide all these. The Brahmavâdin is going on here very satisfactorily. I have begun to write articles on Bhakti; also send them a monthly account of the work. Miss Müller wants to come to America. I do not know whether she will or not. Some friends here are publishing my Sunday lectures. I have sent you a few copies of the first one. I shall send you next mail a few of the next two lectures, and if you like them I shall ask them to send you a number. Can you manage to get a few hundred copies sold in England? That will encourage them in publishing the subsequent ones.
Next month I go to Detroit, then to Boston, and Harvard University. Then I shall have a rest, and then I come to England, unless you think that things go on without me and with Krishnananda.
Ever yours with love and blessings,
VIVEKANANDA.
To Swami Saradananda
228 WEST 39TH STREET,
NEW YORK,
23rd December, 1895.
DEAR SHARAT,
Your letter only made me sad. I see you have lost all enthusiasm. I know all of you, your powers and your limitations. I would not have called you to any task which you are incompetent to do. The only task I would have given you was to teach elementary Sanskrit, and with the help of dictionaries and other things assist S. in his translations and teachings. I would have moulded you to it. Anyone could have done as well — only a little smattering of Sanskrit was absolutely necessary. Well, everything is for the best. If it is the Lord’s work the right man for the right place will be forthcoming in the right time. None of you need feel disturbed. As for Sanyal, I don’t care who takes money or not, but I have a strong hatred for child-marriage. I have suffered terribly from it, and it is the great sin for which our nation has to suffer. As such, I would hate myself if I help such a diabolical custom directly or indirectly. I wrote to you pretty plain about it, and Sanyal had no right to play a hoax upon me about his “law-suit” and his attempts to become free. I am sorry for his playing tricks on me who have never done him any harm. This is the world. What good you do goes for nothing, but if you stop doing it, then, Lord help you, you are counted as a rogue. Isn’t it? Emotional natures like mine are always preyed upon by relatives and friends. This world is merciless. This world is our friend when we are its slaves and no more. This world is broad enough for me. There will always be a corner found for me somewhere. If the people of India do not like me, there will be others who do. I must set my foot to the best of my ability upon this devilish custom of child-marriage. No blame will entail on you. You keep at a safe distance if you are afraid. I am sorry, very sorry, I cannot have any partnership with such doings as getting husbands for babies. Lord help me, I never had and never will have. Think of the case of M__ Babu! Did you ever meet a more cowardly or brutal one than that? I can kill the man who gets a husband for a baby. The upshot of the whole thing is — I want bold, daring, adventurous spirits to help me. Else I will work alone. I have a mission to fulfil. I will work it out alone. I do not care who comes or who goes. Sanyal is already done for by Samsâra. Beware, boy! That was all the advice I thought it my duty to give you. Of course, you are great folks now — my words will have no value with you. But I hope the time will come when you will see clearer, know better, and think other thoughts than you are now doing.
Good-bye! I would not bother you any more, and all blessings go with you all. I am very glad I have been of some service to you sometimes if you think so. At least I am pleased with myself for having tried my best to discharge the duties laid on me by my Guru, and well done or ill, I am glad that I tried. So good-bye. Tell Sanyal that I am not at all angry with him, but I am sorry, very sorry. It is not the money — that counts nothing — but the violation of a principle that pained me, and the trick he played on me. Good-bye to him also, and to you all. One chapter of my life is closed. Let others come in their due order. They will find me ready. You need not disturb yourselves at all about me. I want no help from any human being in any country. So good-bye! May the Lord bless you all for ever and ever!
VIVEKANANDA.
To Mr. E. T. Sturdy
RIDGELY MANOR,
29th December, 1895.
DEAR FRIEND,
By this time the copies of the lectures must have reached you. Hope they may be of some use.
I think, in the first place, there are so many difficulties to overcome; in the second place, they think that they are fit for nothing — that is the national disease; thirdly, they are afraid to face the winter at once; the Tibet man they don’t think is a very strong man to work in England. Some one will come sooner or later.
Yours in the Sat,
VIVEKANANDA.
PS. My Christmas greetings to all our friends — to Mrs. and Mr. Johnson, to Lady Margesson, Mrs. Clark, Miss Hawes, Miss Müller, Miss Steel, and all the rest. — V.
Kiss baby for me and bless him. My greetings to Mrs. Sturdy. We will work. “Wah guru ki fateh.” — V.
To Miss Mary Hale
NEW YORK,
6th January, 1896.
DEAR SISTER,
Many thanks for your kind New Year’s greetings. I am glad to learn you enjoyed your six weeks with the Esq. although they be only golf playing. I have been in the midst of the genuine article in England. The English people received me with open arms, and I have very much toned down my ideas about the English race. First of all, I found that those fellows as Lund etc. who came over from England to attack me were nowhere. Their existence is simply ignored by the English people. None but a person belonging to the English Church is thought to be genteel. Again, some of the best men of England belonging to the English Church and some of the highest in position and fame became my truest friends. This was quite another sort of experience from what I met in America, was it not?
The English people laughed and laughed when I told them about my experience with the Presbyterians and other fanatics here and my reception in hotels etc. I also found at once the difference in culture and breeding between the two countries and came to understand why American girls go in shoals to be married to Europeans. Everyone was kind to me there, and I have left many noble friends of both sexes anxiously waiting my return in the spring.
As to my work there, the Vedantic thought has already permeated the higher classes of England. Many people of education and rank, and amongst them not a few clergymen, told me that the conquest of Rome by Greece was being re-enacted in England.
There are two sorts of Englishmen who have lived in India. One consisting of those who hate everything Indian, but they are uneducated. The other, to whom India is the holy land, its very air is holy. And they try to out-Herod Herod in their Hinduism. They are awful vegetarians, and they want to form a caste in England. Of course, the majority of the English people are firm believers in caste. I had eight classes a week apart from public lectures, and they were so crowded that a good many people, even ladies of high rank, sat on the floor and did not think anything of it. In England I find strong-minded men and women to take up the work and carry it forward with the peculiar English grip and energy. This year my work in New York is going on splendidly. Mr. Leggett is a very rich man of New York and very much interested in me. The New Yorker has more steadiness than any other people in this country, so I have determined to make my centre here. In this country my teachings are thought to be queer by the “Methodist” and “Presbyterian” aristocracy. In England it is the highest philosophy to the English Church aristocracy.
Moreover those talks and gossips, so characteristic of the American woman, are almost unknown in England. The English woman is slow; but when she works up to an idea, she will have a hold on it sure; and they are regularly carrying on my work there and sending every week a report — think of that! Here is I go away for a week, everything falls to pieces. My love to all — to Sam and to yourself. May the Lord bless you ever and ever!
Your affectionate brother,
VIVEKANANDA.
To Mr. E. T. Sturdy
228 WEST 39TH STREET,
NEW YORK,
16th January, 1896.
BLESSED AND BELOVED,
Many many thanks for the books. The Sankhya Karika is a very good book, and the Kurma Purana, though I do not find in it all expected, has a few verses on Yoga. The words dropped in my last letter were Yoga-Sutra, which I am translating with notes from various authorities. I want to incorporate the chapter in Kurma Purana in my notes. I have very enthusiastic accounts of your classes from Miss MacLeod. Mr. Galsworthy seems to be very much interested now.
I have begun my Sunday lectures here and also the classes. Both are very enthusiastically received. I make them all free and take up a collection to pay the hall etc. Last Sunday’s lecture was very much appreciated and is in the press. I shall send you a few copies next week. It was the outline of our work.
As my friends have engaged a stenographer (Goodwin), all these class lessons and public lectures are taken down. I intend to send you a copy of each. They may suggest you some ideas.
My great want here is a strong man like you, possessing intellect, and ability, and love. In this nation of universal education, all seem to melt down into a mediocrity, and the few able are weighed down by the eternal money-making.
I have a chance of getting a piece of land in the country, and some buildings on it, plenty of trees and a river, to serve as a summer meditation resort. That, of course, requires a committee to look after it in my absence, as also the handling of money and printing and other matters.
I have separated myself entirely from money questions, yet without it the movement cannot go on. So necessarily I have to make over everything executive to a committee, which will look after these things in my absence. Steady work is not in the line of the Americans. The only way they work, is in a herd. So let them have it. As to the teaching part, my friends will go over this country from place to place, each one independent, and let them form independent circles. That is the easiest way to spread. Then, when there will be sufficient strength, we shall have yearly gatherings to concentrate our energies.
The committee is entirely executive and it is confined to New York alone. . . .
Ever yours with love and blessings,
VIVEKANANDA.
23rd January, 1896.
DEAR ALASINGA,
By this time you must have got enough of matter on Bhakti from me. The last copy, dated 21st December, of Brahmavadin is in. I have been smelling something since the last few issues of the Brahmavadin. Are you going to join the Theosophists? This time you simply gave yourselves up. Why, you get in a notice of the Theosophists’ lectures in the body of your notes! Any suspicion of my connection with the Theosophists will spoil my work both in America and England, and well it may. They are thought by all people of sound mind to be wrong, and true it is that they are held so, and you know it full well. I am afraid you want to overreach me. You think you can get more subscribers in England by advertising Annie Besant? Fool that you are.
I do not want to quarrel with the Theosophists, but my position is entirely ignoring them. Had they paid for the advertisement? Why should you go forward to advertise them? I shall get more than enough subscribers in England when I go next.
Now, I would have no traitors, I tell you plainly, I would not be played upon by any rogue. No hypocrisy with me. Hoist your flag and give public notice in your paper that you have given up all connections with me, and join the . . . camp of the Theosophists or cease to have anything whatsoever to do with them. I give you very plain words indeed. I shall have one man only to follow me, but he must be true and faithful unto death. I do not care for success or no success. I am tired of this nonsense of preaching all over the world. Did any of Annie Besant’s people come to my help when I was in England? Fudge! I must keep my movement pure or I will have none.
Yours,
VIVEKANANDA.
PS. Reply sharp your decision. I am very decided on this point. You ought to have told me so before, had your intentions been such from the very beginning. The Brahmavadin is for preaching Vedanta and not Theosophy. I almost lose my patience when I see these underhand dealings. This is the world — those whom you love best and help most try to cheat you. — V.
To Mr. E. T. Sturdy
228 WEST 39TH STREET,
NEW YORK,
29th February, 1896.
BLESSED AND BELOVED,
I am coming before May if possible. You need not worry about that. The pamphlet was beautiful. The newspaper cuttings from here will be forwarded if we can get them.
The books and pamphlets here have been got up this way. A committee was formed in New York. They paid all the expenses of stenographing and printing on condition the books will belong to them. So these pamphlets and books are theirs. One book, the Karma-Yoga has been already published; the Raja-Yoga, a much bigger one, is in the course of publication; the Jnana-Yoga may be published later on. These will be popular books, the language being that of talk, as you have seen already. I have purged everything that is objectionable, and they help me in getting up the books.
The books are the property of this Committee, of which Mrs. Ole Bull is the principal backer, also Mrs. Leggett.
It is only just that they should have the books as they paid all the expenses. There is no fear of the publishers meddling with them, as they are the publishers themselves.
If any books come from India please keep them.
The stenographer, who is an Englishman named Goodwin, has become so interested in the work that I have now made him a Brahmachârin, and he is going round with me, and we shall come over together to England. He will be very helpful as he has been always.
Yours with all blessings,
VIVEKANANDA.
To Mr. E. T. Sturdy
NEW YORK,
17th March, 1896.
BLESSED AND BELOVED,
I received your last just now and it frightened me immensely.
The lectures were delivered under the auspices of certain friends who paid for the stenography and all other expenses on condition they alone will have the right to publish them. As such, they have already published the Sunday lectures as well as three books on “Karma-Yoga”, “Raja-Yoga”, and “Jnana-Yoga”. The Raja-Yoga especially has been much altered and re-arranged along with the translation of “Yoga-Sutras of Patanjali”. The Raja-Yoga is in the hands of Longmans. The friends here are furious at the idea of these books being published in England; and as they have been made over to them by me legally, I am at a loss what to do. The publication of the pamphlets was not so serious, but the books have been so much re-arranged and changed that the American edition will not recognise the English one. Now pray don’t publish these books, as they will place me in a very false position and create endless quarrel and destroy my American work.
By last mail from India I learn that a Sannyasin has started from India. I had a beautiful letter from Miss Müller, also one from Miss MacLeod; the Leggett family has become very attached to me.
I do not know anything about Mr. Chatterji. I hear from other sources that his trouble is money, which the Theosophists cannot supply him with. Moreover the help he will be able to give me is very rudimentary and useless in the face of the fact of a much stronger man coming from India. So far with him. We need not be in a hurry.
I pray you again to think about this publishing business and write some letters to Mrs. Ole Bull and through her ask the opinion of the American friends of the Vedanta, remembering “ours is the Gospel of oneness of all beings”, and all national feelings are but wicked superstitions. Moreover I am sure that the person who is always ready to give way to other’s opinions finds at last that his opinion has triumphed. Yielding always conquers at last. With love to all our friends,
Yours with love and blessings,
VIVEKANANDA.
PS. I am coming sure in March as early as possible.
V.
To Miss Mary Hale
DEAR SISTER,
I am afraid you are offended and did not answer any of my letters. Now I beg a hundred thousand pardons. By very good luck, I have found the orange cloth and am going to have a coat made as soon as I can. I am glad to hear you met Mrs. Bull. She is such a noble lady and kind friend. Now, sister, there are two very thin Sanskrit pamphlets in the house. Kindly send them over if it does not bother you. The books from India have arrived safe, and I had not to pay any duty on them. I am surprised that the rugs do not arrive yet. I have not been to see Mother Temple any more. I could not find time. Every little bit of time I get I spend in the library.
With everlasting love and gratitude to you all,
Ever your loving brother,
VIVEKANANDA.
PS. Mr. Howe has been a very constant student except the last few days. Kindly give my love to Miss Howe.
V.
To the Hale Sisters
6 WEST 43RD STREET,
NEW YORK,
14th April, 1896.
DEAR SISTERS,
I arrived safe on Sunday and on account of illness could not write earlier. I sail on board the White Star Line Germanic tomorrow at 12 noon. With everlasting memory of love, gratitude and blessings,
I am, your ever loving brother,
VIVEKANANDA.
WAVENEY MANSIONS,
FAIRHAZEL GARDENS,
LONDON N.W.
April, 1896
Thursday Afternoon.
DEAR STURDY,
I forgot to tell you in the morning that Prof. Max Müller also offered in his letter to me to do everything he could if I went to lecture at Oxford.
Yours affectionately,
VIVEKANANDA.
PS. Have you written for the Artharva-Veda Samhita edited by Shankara Pandurang?
V.
To the Hale sisters
HIGH VIEW, READING,
20th April, 1896.
DEAR SISTERS,
Greetings to you from the other shore. The voyage has been pleasant and no sickness this time. I gave myself treatment to avoid it. I made quite a little run through Ireland and some of the Old English towns and now am once more in Reading amidst Brahma and Maya and Jiva, the individual and the universal soul, etc. The other monk is here; he is one of the nicest of men I see, and is quite a learned monk too. We are busy editing books now. Nothing of importance happened on the way. It was dull, monotonous, and prosaic as my life. I love America more when I am out of it. And, after all, those years there have been some of the best I have yet seen.
Are you trying to get some subscribers for the Brahmavadin? Give my best love and kindest remembrance to Mrs. Adams and Mrs. Conger. Write me as soon as is convenient all about yourselves, and what you are doing, what breaks the monotony of eating, drinking, and cycling. I am in a hurry just now, shall write a bigger letter later; so good-bye and may you be always happy.
Your ever affectionate brother,
VIVEKANANDA.
PS. I will write to Mother Church as soon as I get time. Give my love to Sam and sister Locke.
V.
To Miss Mary Hale
63 ST. GEORGE’S ROAD,
LONDON, S.W.,
30th May, 1896.
DEAR MARY,
Your letter reached just now. Of course, you were not jealous but all of a sudden were inspired with sympathy for poor India. Well, you need not be frightened. Wrote a letter to Mother Church weeks ago, but have not been able to get a line from her yet. I am afraid the whole party have taken orders and entered a Catholic convent — four old maids are enough to drive any mother to a convent. I had a beautiful visit with Prof. Max Müller. He is a saint — a Vedantist through and through. What think you? He has been a devoted admirer of my old Master for years. He has written an article on my Master in The Nineteenth Century, which will soon come out. We had long talk on Indian things. I wish I had half his love for India. We are going to start another little magazine here. What about The Brahmavadin? Are you pushing it? If four pushful old maids cannot push a journal, I am blowed. You will hear from me now and then. I am not a pin to be lost under a bushel. I am having classes here just now. I begin Sunday lectures from next week. The classes are very big and are in the house. We have rented it for the season. Last night I made a dish. It was such a delicious mixture of saffron, lavender, mace, nutmeg, cubebs, cinnamon, cloves, cardamom, cream, limejuice, onions, raisins, almonds, pepper, and rice, that I myself could not eat it. There was no asafoetida, though that would have made it smoother to swallow.
Yesterday I went to a marriage à la mode. Miss Müller, a rich lady, a friend who has adopted a Hindu boy and to help my work has taken rooms in this house, took us to see it. One of her nieces was married to somebody’s nephew I suppose. What tiring nonsense! I am glad you do not marry. Good-bye, love to all. No more time as I am going to lunch with Miss MacLeod.
Yours ever affectionately,
VIVEKANANDA.
To the Hale sisters
LONDON,
7th July, 1896.
DEAR BABIES,
The work here progressed wonderfully. I had one monk here from India. I have sent him to the U.S.A. and sent for another from India. The season is closed; the classes, therefore, and the Sunday lectures are to be closed on the 16th next. And on the 19th I go for a month or so for quiet and rest in the Swiss Mountains to return next autumn to London and begin again. The work here has been very satisfactory. By rousing interest here I really do more for India than in India. Mother wrote to me that if you could rent your flat, she would be glad to take you with her to see Egypt. I am going with three English friends to the Swiss Hills. Later on, towards the end of winter, I expect to go to India with some English friends who are going to live in my monastery there, which, by the by, is in the air yet. It is struggling to materialise somewhere in the Himalayas.
Where are You? Now the summer is in full swing, even London is getting very hot. Kindly give my best love to Mrs. Adams, Mrs. Conger, and all the rest of my friends in Chicago.
Your affectionate brother,
VIVEKANANDA.
To Mr. E. T. Sturdy
GRAND HOTEL,
VALAIS,
SWITZERLAND.
BLESSED AND BELOVED,
. . . I am reading a little, starving a good deal, and practising a good deal more. The strolls in the woods are simply delicious. We are now situated under three huge glaciers, and the scenery is very beautiful.
By the by, whatever scruples I may have had as to the Swiss-lake origin of the Aryans have been taken clean off my mind. The Swiss is a Tartar minus a pigtail. . . .
Yours ever affectionately,
VIVEKANANDA.
To Mr. E. T. Sturdy
SWITZERLAND,
5th August, 1896.
BLESSED AND BELOVED,
A letter came this morning from Prof. Max Müller telling me that the article of Shri Ramakrishna Paramahamsa has been published in The XIX Century August number. Have you read it? He asked my opinion about it. Not having seen it yet, I can’t write anything to him. If you have it, kindly send it to me. Also The Brahmavadin, if any have arrived. Max Müller wants to know about our plans . . . and again about the magazine. He promises a good deal of help and is ready to write a book on Shri Ramakrishna Paramahamsa.
I think it is better that you should directly correspond with him about the magazine etc. You will see from his letter which I shall send you as soon as I have replied (after reading The XIX Century) that he is very much pleased with our movement and is ready to help it as much as he can. . . .
Yours with blessings and love,
VIVEKANANDA.
PS. I hope you will consider well the plan for the big magazine. Some money can be raised in America, and we can keep the magazine all to ourselves at the same time. I intend to write to America on hearing about the plan you and Prof. Max Muller decide upon. “A great tree is to be taken refuge in, when it has both fruits and shade. If, however, we do not get the fruit, who prevents our enjoyment of the shade?” So ought great attempts to be made, is the moral.
To Kripananda
SWITZERLAND,
August, 1896.
DEAR—,
Be you holy and, above all, sincere; and do not for a moment give up your trust in the Lord, and you will see the light. Whatever is truth will remain for ever; whatever is not, none can preserve. We are helped in being born in a time when everything is quickly searched out. Whatever others think or do, lower not your standard of purity, morality, and love of God; above all, beware of all secret organisations. No one who loves God need fear any jugglery. Holiness is the highest and divinest power in earth and in heaven. “Truth alone triumphs, not untruth. Through truth alone is opened the way to God” (Mundaka, III. i. 6). Do not care for a moment who joins hands with you or not, be sure that you touch the hand of the Lord. That is enough. . . .
I went to the glacier of Monte Rosa yesterday and gathered a few hardy flowers growing almost in the midst of eternal snow. I send you one in this letter hoping that you will attain to a similar spiritual hardihood amidst all the snow and ice of this earthly life. . . .
Your dream was very, very beautiful. In dream our souls read a layer of our mind which we do not read in our waking hours, and however unsubstantial imagination may be, it is behind the imagination that all unknown psychic truths lie. Take heart. We will try to do what we can for the good of humanity — the rest depends upon the Lord. . . .
Well, do not be anxious, do not be in a hurry. Slow, persistent and silent work does everything. The Lord is great. We will succeed, my boy. We must. Blessed be His name! . . .
Here in America are no Ashramas. Would there was one! How would I like it and what an amount of good it would do to this country!
To Mr. J. J. Goodwin
SWITZERLAND,
8th August, 1896.
DEAR GOODWIN,
I am now taking rest. I read from different letters a lot about Kripananda. I am sorry for him. There must be something wrong in his head. Let him alone. None of you need bother about him.
As for hurting me, that is not in the power of gods or devils. So be at rest. It is unswerving love and perfect unselfishness that conquer everything. We Vedantists in every difficulty ought to ask the subjective question, “Why do I see that?” “Why can I not conquer this with love?”
I am very glad at the reception the Swami has met with, also at the good work he is doing. Great work requires great and persistent effort for a long time. Neither need we trouble ourselves if a few fail. It is in the nature of things that many should fall, that troubles should come, that tremendous difficulties should arise, that selfishness and all the other devils in the human heart should struggle hard when they are about to be driven out by the fire of spirituality. The road to the Good is the roughest and steepest in the universe. It is a wonder that so many succeed, no wonder that so many fall. Character has to be established through a thousand stumbles.
I am much refreshed now. I look out of the window and see the huge glaciers just before me and feel that I am in the Himalayas. I am quite calm. My nerves have regained their accustomed strength; and little vexations, like those you write of, do not touch me at all. How shall I be disturbed by this child’s play? The whole world is a mere child’s play — preaching, teaching, and all included. “Know him to be the Sannyasin who neither hates not desires” (Gita, V.3). And what is there to be desired in this little mud-puddle of a world, with its ever-recurring misery, disease, and death? “He who has given up all desires, he alone is happy.”
This rest, eternal, peaceful rest, I am catching a glimpse of now in this beautiful spot. “Having once known that the Atman alone, and nothing else, exists, desiring what, or for whose desire, shall you suffer misery about the body?” (Brihadâranyaka, IV. iv. 12.)
I feel as if I had my share of experience in what they call “work”. I am finished, I am longing now to get out. “Out of thousands, but one strives to attain the Goal. And even of those who struggle hard, but few attain” (Gita, VII. 3); for the senses are powerful, they drag men down.
“A good world”, “a happy world”, and “social progress”, are all terms equally intelligible with “hot ice” or “dark light”. If it were good, it would not be the world. The soul foolishly thinks of manifesting the Infinite in finite matter, Intelligence through gross particles; but at last it finds out its error and tries to escape. This going-back is the beginning of religion, and its method, destruction of self, that is, love. Not love for wife or child or anybody else, but love for everything else except this little self. Never be deluded by the tall talk, of which you will hear so much in America, about “human progress” and such stuff. There is no progress without corresponding digression. In one society there is one set of evils; in another, another. So with periods of history. In the Middle Ages, there were more robbers, now more cheats. At one period there is less idea of married life; at another, more prostitution. In one, more physical agony; in another, a thousandfold more mental. So with knowledge. Did not gravitation already exist in nature before it was observed and named? Then what difference does it make to know that it exists? Are you happier than the Red Indians?
The only knowledge that is of any value is to know that all this is humbug. But few, very few, will ever know this. “Know the Atman alone, and give up all other vain words.” This is the only knowledge we gain from all this knocking about the universe. This is the only work, to call upon mankind to “Awake, arise, and stop not till the goal is reached”. It is renunciation, Tyâga, that is meant by religion, and nothing else.
Ishwara is the sum total of individuals; yet He Himself also is an individual in the same way as the human body is a unit, of which each cell is an individual. Samashti or the Collective is God. Vyashti or the component is the soul of Jiva. The existence of Ishwara, therefore, depends on that of Jiva, as the body on the cell, and vice versa. Jiva, and Ishwara are co-existent beings. As long as the one exists, the other also must. Again, since in all the higher spheres, except on our earth, the amount of good is vastly in excess of the amount of bad, the sum total or Ishwara may be said to be All-good, Almighty, and Omniscient. These are obvious qualities, and need no argument to prove, from the very fact of totality.
Brahman is beyond both of these, and is not a state. It is the only unit not composed of many units. It is the principle which runs through all, from a cell to God, and without which nothing can exist. Whatever is real is that principle or Brahman. When I think “I am Brahman”, then I alone exist. It is so also when you so think, and so on. Each one is the whole of that principle. . . .
A few days ago, I felt a sudden irresistible desire to write to Kripananda. Perhaps he was unhappy and thinking of me. So I wrote him a warm letter. Today from the American news, I see why it was so. I sent him flowers gathered near the glaciers. Ask Miss Waldo to send him some money and plenty of love. Love never dies. The love of the father never dies, whatever the children may do or be. He is my child. He has the same or more share in my love and help, now that he is in misery.
Yours with blessings,
VIVEKANANDA.
To Mr. E. T. Sturdy
GRAND HOTEL, SAAS FEE,
VALAIS, SWITZERLAND,
8th August, 1896
BLESSED AND BELOVED,
A large packet of letters came along with yours. Herewith I send you the letter written to me by Max Müller. It is very kind and good of him.
Miss Müller thinks that she will go away very soon to England. In that case I will not be able to go to Berne for that Purity Congress I have promised. Only if the Seviers consent to take me along, I will go to Kiel and write to you before. The Seviers are good and kind, but I have no right to take advantage of their generosity. Nor can I take the same of Miss Müller, as the expenses there are frightful. As such, I think it best to give up the Berne Congress, as it will come in the middle of September, a long way off.
I am thinking, therefore, of going towards Germany, ending in Kiel, and thence back to England.
Bala Gangadhara Tilak (Mr. Tilak) is the name and Orion that of the book.
Yours,
VIVEKANANDA.
PS. There is also one by Jacobi — perhaps translated on the same lines and with the same conclusions.
PS. I hope you will ask Miss Müller’s opinion about the lodgings and the Hall, as I am afraid she will be very displeased if she and others are not consulted.
V.
Miss Müller telegraphed to Prof. Deussen last night; the reply came this morning, 9th August, welcoming me; I am to be in Kiel at Deussen’s on the 10th September. So where will you meet me? At Kiel? Miss Müller goes to England from Switzerland. I am going with the Seviers to Kiel. I will be there on the 10th September.
V.
PS. I have not fixed yet anything about the lecture. I have no time to read. The Salem Society most probably is a Hindu community and no faddists.
V.
To Mr. E. T. Sturdy
SWITZERLAND,
12th August, 1896.
BLESSED AND BELOVED,
Today I received a letter from America, which I send to you. I have written them that my idea of course is concentration, at least for the present beginning. I have also suggested them that instead of having too many papers, they may start by putting in a few sheets in The Brahmavadin — written in America — and raise the subscription a little which will cover the American expenses. Do not know what they will do.
We will start from here towards Germany next week. Miss Müller goes to England as soon as we have crossed over to Germany.
Capt. and Mrs. Sevier and myself will expect you at Kiel.
I haven’t yet written anything nor read anything. I am indeed taking a good rest. Do not be anxious, you will have the article ready. I had a letter from the Math stating that the other Swami is ready to start. He will, I am sure, be just the man you want. He is one of the best Sanskrit scholars we have . . . and as I hear, he has improved his English much. I had a number of newspaper cuttings from America about Saradananda — I hear from them that he has done very well there. America is a good training ground to bring out all that is in a man. There is such a sympathy in the air. I had letters from Goodwin and Saradananda. S. sends his love to you and Mrs. Sturdy and the baby.
With everlasting love and blessings,
VIVEKANANDA.
To Mr. E. T. Sturdy
KIEL,
10th September, 1896.
DEAR FRIEND,
I have at last seen Prof. Deussen. . . . The whole of yesterday was spent very nicely with the Professor, sight-seeing and discussing about the Vedanta.
He is what I should call “a warring Advaitist”. No compromise with anything else. “Ishwara” is his bug-bear. He would have none of it if he could. He is very much delighted with the idea of your magazine and wants to confer with you on these subjects in London, where he is shortly going. . . .
To Miss Mary Hale
AIRLIE LODGE, RIDGEWAY GARDENS,
WIMBLEDON, ENGLAND,
17th September, 1896.
DEAR SISTER,
Today I reached London, after my two months of climbing and walking and glacier seeing in Switzerland. One good it has done me — a few pounds of unnecessary adipose tissue have returned back to the gaseous state. Well, there is no safety even in that, for the solid body of this birth has taken a fancy to outstrip the mind towards infinite expansion. If it goes on this way, I would have soon to lose all personal identity even in the flesh — at least to all the rest of the world.
It is impossible to express my joy in words at the good news contained in Harriet’s letter. I have written to her today. I am sorry I cannot come over to see her married, but I will be present in “fine body” with all good wishes and blessings. Well, I am expecting such news from you and other sisters to make my joy complete. Now, my dear Mary, I will tell you a great lesson I have learnt in this life. It is this: “The higher is your ideal, the more miserable you are”; for such a thing as an ideal cannot be attained in the world, or in this life even. He who wants perfection in the world is a madman, for it cannot be.
How can you find the Infinite in the finite? Therefore I tell you, Harriet will have a most blessed and happy life, because she is not so imaginative and sentimental as to make a fool of herself. She has enough of sentiment as to make life sweet, and enough of common sense and gentleness as to soften the hard points in life which must come to everyone. So has Harriet McKindley in a still higher degree. She is just the girl to make the best of wives, only this world is so full of idiots that very few can penetrate beyond the flesh! As for you and Isabelle, I will tell you the truth, and my “language is plain”.
You, Mary, are like a mettlesome Arab — grand, splendid. You will make a splendid queen — physically, mentally. You will shine alongside of a dashing, bold, adventurous, heroic husband; but, my dear sister, you will make one of the worst of wives. You will take the life out of our easy-going, practical, plodding husbands of the everyday world. Mind, my sister, although it is true that there is more romance in actual life than in any novel, yet it is few and far between. Therefore my advice to you is that until you bring down your ideals to a more practical level, you ought not to marry. If you do, the result will be misery for both of you. In a few months you will lose all regard for a commonplace, good, nice, young man, and then life will become insipid. As to sister Isabelle, she has the same temperament as you; only this kindergarten has taught her a good lesson of patience and forbearance. Perhaps she will make a good wife.
There are two sorts of persons in the world. The one — strong-nerved, quiet, yielding to nature, not given to much imagination, yet good, kind, sweet, etc. For such is this world; they alone are born to be happy. There are others again with high-strung nerves, tremendously imaginative, with intense feeling, always going high one moment and coming down the next. For them there is no happiness. The first class will have almost an even tenor of happiness; the last will have to run between ecstasy and misery. But of these alone what we call geniuses are made. There is some truth in the recent theory that “genius is a sort madness”.
Now, persons of this class if they want to be great, they must fight to finish — clear out the deck for battle. No encumbrance — no marriage, no children, no undue attachment to anything except the one idea, and live and die for that. I am a person of this sort. I have taken up the one idea of “Vedanta” and I have “cleared the deck for action”. You and Isabelle are made of this metal; but let me tell you, though it is hard, you are spoiling your lives in vain. Either take up one idea, clear the deck, and to it dedicate the life; or be contented and practical; lower the ideal, marry, and have a happy life. Either “Bhoga” or “Yoga” — either enjoy this life, or give up and be a Yogi; none can have both in one. Now or never, select quick. “He who is very particular gets nothing”, says the proverb. Now sincerely and really and for ever determine to “clear the deck for fight”, take up anything, philosophy or science or religion or literature, and let that be your God for the rest of your life. Achieve happiness or achieve greatness. I have no sympathy with you and Isabelle; you are neither for this nor for that. I wish to see you happy, as Harriet has well chosen, or great. Eating, drinking, dressing, and society nonsense are not things to throw a life upon — especially you, Mary. You are rusting away a splendid brain and abilities, for which there is not the least excuse. You must have ambition to be great. I know you will take these rather harsh remarks from me in the right spirit knowing I like you really as much or more than what I call you, my sisters. I had long had a mind to tell you this, and as experience is gathering I feel like telling you. The joyful news from Harriet urged me to tell you this. I will be overjoyed to hear that you are married also and happy, so far as happiness can be had here, or would like to hear of you as doing great deeds.
I had a pleasant visit with Prof. Deussen in Germany. I am sure you have heard of him as the greatest living German philosopher. He and I travelled together to England and today came together to see my friend here with whom I am to stop for the rest of my stay in England. He (Deussen) is very fond of talking Sanskrit and is the only Sanskrit scholar in the West who can talk in it. As he wants to get a practice, he never talks to me in any other language but Sanskrit.
I have come over here amongst my friends, shall work for a few weeks, and then go back to India in the winter.
Ever your loving brother,
VIVEKANANDA.
To Miss Josephine MacLeod
GREY COAT GARDENS,
WESTMINSTER, S.W.,
LONDON,
3rd December, 1896.
DEAR JOE,
Many, many thanks, dear Joe Joe, for your kind invitation; but the Dear God has disposed it this way, viz I am to start for India on the 16th with Captain and Mrs. Sevier and Mr. Goodwin. The Seviers and myself take steamer at Naples. And as there will be four days at Rome, I will look in to say good-bye to Alberta.
Things are in a “hum” here just now; the big hall for the class, 39 Victoria, is full and yet more are coming.
Well, the good old country now calls me; I must go. So good-bye to all projects of visiting Russia this April.
I just set things a-going a little in India and am off again for the ever beautiful U.S. and England etc.
So very kind of you to send Mabel’s letter — good news indeed. Only I am a little sorry for poor Fox. However, Mabel escaped him; that is better.
You did not write anything about how things are going on in New York. I hope it is all well there. Poor Cola! is he able now to make a living?
The coming of Goodwin was very opportune, as it captured the lectures here which are being published in a periodical form. Already there have been subscribers enough to cover the expenses.
Three lectures next week, and my London work is finished for this season. Of course, everybody here thinks it foolish to give it up just now the “boom” is on, but the Dear Lord says, “Start for Old India”. I obey.
To Frankincense, to Mother, to Holister and everyone else my eternal love and blessings, and with the same for you,
Yours ever sincerely,
VIVEKANANDA.
To Swami Brahmananda
HOTEL MINERVA, FLORENCE,
20th December, 1896.
DEAR RAKHAL,
As you see, by this time I am on my way. Before leaving London, I got your letter and the pamphlet. Take no heed of Mazoomdar’s madness. He surely has gone crazy with jealousy. Such foul language as he has used would only make people laugh at him in a civilised country. He has defeated his purpose by the use of such vulgar words.
All the same, we ought not to allow Hara Mohan or any one else to go and fight Brahmos and others in our name. The public must know that we have no quarrel with any sect, and if anybody provokes a quarrel, he is doing it on his own responsibility. Quarrelling and abusing each other are our national traits. Lazy, useless, vulgar, jealous, cowardly, and quarrelsome, that is what we are, Bengalis. Anyone who wants to be my friend must give up these. Neither do you allow Hara Mohan to print any book, because such printing as he does is only cheating the public.
If there are oranges in Calcutta, send a hundred to Madras care of Alasinga, so that I may have them when I reach Madras.
Mazoomdar writes that the Sayings of Shri Ramakrishna published in The Brahmavadin are not genuine and are lies! In that case ask Suresh Dutt and Ram Babu to give him the lie in The Indian Mirror. As I did not do anything about the collection of the Uktis (Sayings), I cannot say anything.
Yours affectionately,
VIVEKANANDA.
PS. Don’t mind these fools; “No fool like an old fool” is the proverb. Let them bark a little. Their occupation is gone. Poor souls! Let them have a little satisfaction in barking.
To Miss Mary Hale
DAMPFER, “PRINZ-REGENT LEOPOLD”
3rd January, 1897.
DEAR MARY,
I received your letter forwarded from London in Rome. It was very very kind of you to write such a beautiful letter, and I enjoyed every bit of it. I do not know anything about the evolution of the orchestra in Europe. We are nearing Port Said after four days of frightfully bad sailing from Naples. The ship is rolling as hard as she can, and you must pardon my scrawls under such circumstances.
From Suez begins Asia. Once more Asia. What am I? Asiatic, European, or American? I feel a curious medley of personalities in me. You didn’t write anything about Dharmapala, his goings and doings. I am much more interested in him than in Gandhi.
I land in a few days at Colombo and mean to “do” Ceylon a bit. There was a time when Ceylon had more than 20 million inhabitants and a huge capital of which the ruins cover nearly a hundred square miles!
The Ceylonese are not Dravidians but pure Aryans. It was colonised from Bengal about 800 B.C., and they have kept a very clear history of their country from that time. It was the greatest trade centre of the ancient world, and Anuradhapuram was the London of the ancients.
I enjoyed Rome more than anything in the West, and after seeing Pompeii I have lost all regard for the so-called “Modern Civilisation”. With the exception of steam and electricity they had everything else and infinitely more art conceptions and executions than the Moderns.
Please tell Miss Locke that I was mistaken when I told her that sculpturing of the human figure was not developed in India as among the Greeks. I am reading in Fergusson and other authorities that in Orissa or Jagannath, which I did not visit, there are among the ruins human figures which for beauty and anatomical skill would compare with any production of the Greeks. There is a colossal figure of Death, a huge female skeleton covered with a shrivelled skin — the awful fidelity to anatomical details are frightening and disgusting. Says my author, one of the female figures in the niche is exactly like the Venus de Medici and so on. But you must remember that everything almost has been destroyed by the iconoclastic Mohammedan, yet the remnants are more than all European debris put together! I have travelled eight years and not seen many of the masterpieces.
Tell sister Locke also that there is a ruined temple in a forest in India which and the Parthenon of Greece Fergusson considers as the climax of architectural art — each of its type — the one of conception, the other of conception and detail. The later Mogul buildings etc., the Indo-Saracenic architecture, does not compare a bit with the best types of the ancients. . . .
With all my love,
VIVEKANANDA.
PS. Just by chance saw Mother Church and Father Pope at Florence. You know of it already.
V.
(Translated from Bengali)
To Swami Brahmananda
MADRAS,
12th February, 1897.
DEAR RAKHAL,
I am to start by S.S. Mombasa next Sunday. I had to give up invitations from Poona and other places on account of bad health. I am very much pulled down by hard work and heat.
The Theosophists and others wanted to intimidate me. Therefore I had to give them a bit of my mind. You know they persecuted me all the time in America, because I did not join them. They wanted to begin it here. So I had to clear my position. If that displeases any of my Calcutta friends, “God help them”. You need not be afraid, I do not work alone, but He is always with me. What could I do otherwise?
Yours,
VIVEKANANDA.
PS. Take the house if furnished — V.
(Translated from Bengali)
To Swami Ramakrishnananda
DARJEELING,
20th April, 1897.
DEAR SHASHI,
All of you have doubtless reached Madras by this time. I should think Biligiri is certainly taking great care of you, and that Sadananda serves you as your attendant. In Madras the worship should be done in a completely Sattvic manner, without a trace of Rajas in it. I hope Alasinga has by now returned to Madras. Don’t enter into wrangles with anybody — always maintain a calm attitude. For the present let the worship of Shri Ramakrishna be established and continued in the house of Biligiri. But see that the worship does not become very elaborate and long. Time thus saved should be utilised in holding classes and doing some preaching. It is good to initiate as many as you can. Supervise the work of the two papers, and help in whatever way you can. Biligiri has two widowed daughters. Kindly educate them and make special efforts that through them more such widowed women get a thorough grounding in their own religion and learn a little English and Sanskrit. But all this work should be done from a distance. One has to be exceedingly careful before young women. Once you fall, there is no way out, and the sin is unpardonable.
I am very sorry to hear that Gupta was bitten by a dog; but I hear that the dog was not a mad one, so there is no cause for alarm. In any case, see that he takes the medicine sent by Gangadhar.
Early morning, finish daily your worship and other duties briefly, and calling together Biligiri with his family, read before them the Gita and other sacred books. There is not the least necessity for teaching the divine Love of Râdhâ and Krishna. Teach them pure devotion to Sitâ-Râm and Hara-Pârvati. See that no mistake is made in this respect. Remember that the episodes of the divine relationship between Radha and Krishna are quite unsuitable for young minds. Specially Biligiri and other followers of Râmânujâchârya are worshippers of Rama; so see to it that their innate attitude of pure devotion is never disturbed.
In the evenings give some spiritual teaching like that to the general public. Thus gradually “even the mountain is crossed”.
See that an atmosphere of perfect purity is always maintained, and that there enters not the slightest trace of Vâmâchâra. For the rest, the Lord Himself will guide you, there is no fear. Give to Biligiri my respectful salutations and loving greetings, and convey my salutations to similar devotees.
My illness is now much less — it may even be cured completely, if the Lord wills. My love, blessings, and greetings to you.
Yours affectionately,
VIVEKANANDA.
PS. Please tender my specially affectionate greetings and blessings to Dr. Nanjunda Rao and help him as much as you can. Try your best to particularly encourage the study of Sanskrit among the non-Brahmins.
V.
To Sister Nivedita
ALAMBAZAR MATH,
CALCUTTA,
5th May, 1897.
MY DEAR MISS NOBLE,
Your very very kind, loving, and encouraging letter gave me more strength than you think of.
There are moments when one feels entirely despondent, no doubt — especially when one has worked towards an ideal during a whole life’s time and just when there is a bit of hope of seeing it partially accomplished, there comes a tremendous thwarting blow. I do not care for the disease, but what depresses me is that my ideals have not had yet the least opportunity of being worked out. And you know, the difficulty is money.
The Hindus are making processions and all that, but they cannot give money. The only help I got in the world was in England, from Miss Müller, and Mr. Sevier. I thought there that a thousand pounds was sufficient to start at least the principal centre in Calcutta, but my calculation was from the experience of Calcutta ten or twelve years ago. Since then the prices have gone up three or four times.
The work has been started anyhow. A rickety old little house has been rented for six or seven shillings, where about twenty-four young men are being trained. I had to go to Darjeeling for a month to recover my health, and I am glad to tell you I am very much better, and would you believe it, without taking any medicine, only by the exercise of mental healing! I am going again to another hill station tomorrow, as it is very hot in the plains. Your society is still living, I am sure. I will send you a report, as least every month, of the work done here. The London work is not doing well at all, I hear, and that was the main reason why I would not come to England just now — although some of our Rajas going for the Jubilee tried their best to get me with them — as I would have to work hard again to revive the interest in Vedanta. And that would mean a good deal more trouble physically.
I may come over for a month or so very soon however. Only if I could see my work started here, how gladly and freely would I travel about!
So far about work. Now about you personally. Such love and faith and devotion and appreciation like yours, dear Miss Noble, repays a hundred times over any amount of labour one undergoes in this life. May all blessings be yours. My whole life is at your service, as we may say in our mother tongue.
It never was and never will be anything but very very welcome, any letters from you and other friends in England. Mr. and Mrs. Hammond wrote two very kind and nice letters and Mr. Hammond a beautiful poem in The Brahmavadin, although I did not deserve it a bit. I will write to you again from the Himalayas, where thought will be clear in sight of the snows and the nerves more settled than in this burning plains. Miss Müller is already in Almora. Mr. and Mrs. Sevier go to Simla. They have been in Darjeeling so long. So things come and go, dear friend. Only the Lord is unchangeable and He is Love. May He make our heart His eternal habitation is the constant prayer of,
VIVEKANANDA.
(Translated from Bengali)
To Swami Brahmananda
ALMORA,
20th May, 1897.
MY DEAR RAKHAL,
From your letter I got all the important news. I got a letter from Sudhir also and also one from Master Mahashay. I have also got two letters from Nityananda (Yogen Chatterjee) from the famine areas.
Even now money is floating on the waters, as it were, . . . but it will surely come. When it comes, buildings, land, and a permanent fund — everything will come all right. But one can never rest assured until the chickens are hatched; and I am not now going down to the hot plains within two or three months. After that I shall make a tour and shall certainly secure some money. This being so, if you think that the [land with a] frontage of eight Kâthâs cannot be acquired . . ., there is no harm in paying the earnest money to the middle-man vendor as though you were losing it for nothing. In all these matters use your own discretion; I cannot give any further advice. There is particularly a chance of making mistake through hurry. . . . Tell Master Mahashay that I quite approve of what he had said.
Write to Gangadhar that if he finds it difficult to get alms etc. there, he should feed himself by spending from his own pocket, and that he should publish a weekly letter in Upen’s paper (The Basumati). In that case others also may help.
I understand from a letter of Shashi . . . he wants Nirbhayananda. If you think this course to be the best, then send Nirbhayananda and bring back Gupta. . . . Send Sashi a copy of the Bengali Rules and Regulations of the Math or an English version of it, and write to him to see that the work there is done in accordance with the Rules and Regulations.
I am glad to learn that the Association in Calcutta is going on nicely. It does not matter if one or two keep out. Gradually everyone will come. Be friendly and sympathetic with everybody. Sweet words are heard afar; it is particularly necessary to try and make new people come. We want more and more new members.
Yogen is doing well. On account of the great heat in Almora, I am now in an excellent garden twenty miles from there. This place is comparatively cool, but still warm. The heat does not seem to be particularly less than that of Calcutta. . . .
The feverishness is all gone. I am trying to go to a still cooler place. Heat or the fatigue of walking, I find, at once produces trouble of the liver. The air here is so dry that there is a burning sensation in the nose all the time, and the tongue becomes, as it were, a chip of wood. You have stopped criticising; otherwise I would have gone to a colder place by this time just for the fun of it. “He constantly neglects diet restrictions” — what rot do you talk? Do you really listen to the words of these fools? It is just like your not allowing me to take Kalâi-dâl (black pulses), because it contains starch! And what is more — there will be no starch if rice and Roti (bread) are eaten after frying them! What wonderful knowledge, my dear. The fact of the matter is my old nature is coming back — this I am seeing clearly. In this part of the country now, an illness takes on the colour and fashion of this locality; and in that part of the country, it takes on the colour and fashion of the illnesses in that locality. I am thinking of making my meals at night very light; I shall eat to the full in the morning and at noon; at night milk, fruits, etc. That is why I am staying in this orchard, “in expectation of fruits”! Don’t you see?
Now don’t be alarmed. Does a companion of Shiva die so quickly? Just now the evening lamp has been lighted, and singing has to be done throughout the whole night. Nowadays my temper also is not very irritable, and feverishness is all due to the liver — I see this clearly. Well, I shall make that also come under control — what fear? . . . Bravely brace yourself up and do work; let us create a mighty commotion.
Tender my love to all at the Math. At the next meeting of the Association give my greetings to everybody and tell them that though I am not physically present there, yet my spirit is where the name of our Lord is sung — “
”, that is, “O Rama, so long as the story of your life goes the round on the earth” — because, you see, the Atman is omnipresent.
Yours affectionately,
VIVEKANANDA.
ALMORA,
20th May, 1897.
DEAR SUDHIR,
Your letter gave me much pleasure. One thing, perhaps, I forget to tell you — to keep a copy of the letter you sent me. Also all important communications to the Math from different persons and to different persons should be copied and preserved.
I am very glad to learn that things are going on well, that the work there is steadily progressing as well as that of Calcutta.
I am all right now except for the fatigue of the travel which I am sure will go off in a few days.
My love and blessings to you all.
Yours,
VIVEKANANDA.
To Marie Halboister
ALMORA,
2nd June, 1897.
DEAR MARIE,
I begin here my promised big chatty letter with the best intention as to its growth, and if it fails, it will be owing to your own Karma. I am sure you are enjoying splendid health. I have been very, very bad indeed; now recovering a bit — hope to recover very soon.
What about the work in London? I am afraid it is going to pieces. Do you now and then visit London? Hasn’t Sturdy got a new baby?
The plains of India are blazing now. I cannot bear it. So I am here in this hill station — a bit cooler than the plains.
I am living in a beautiful garden belonging to a merchant of Almora — a garden abutting several miles of mountains and forests. Night before last a leopard came here and took away a goat from the flock kept in this garden. It was a frightful din the servants made and the barking of the big Tibet watchdogs. These dogs are kept chained at a distance all night since I am here, so that they may not disturb my sleep with their deep barks. The leopard thus found his opportunity and got a decent meal, perhaps, after weeks. May it do much good to him!
Do you remember Miss Müller? She has come here for a few days and was rather frightened when she heard of the leopard incident. The demand for tanned skins in London seems very great, and that is playing havoc with our leopards and tigers more than anything else.
As I am writing to you, before me, reflecting the afternoon’s flow, stand long, long lines of huge snow peaks. They are about twenty miles as the crow flies from here, and forty through the circuitous mountain roads.
I hope your translations have been well received in the Countess’s paper. I had a great mind and very good opportunity of coming over to England this Jubilee season with some of our Princes, but my physicians would not allow me to venture into work so soon. For going to Europe means work, isn’t it? No work, no bread.
Here the yellow cloth is sufficient, and I would have food enough. Anyhow I am taking a much desired rest, hope it will do me good.
How are you going on with your work? With joy or sorrow? Don’t you like to have a good rest, say for some years, and no work? Sleep, eat, and exercise; exercise, eat, and sleep — that is what I am going to do some months yet. Mr. Goodwin is with me. You ought to have seen him in his Indian clothes. I am very soon going to shave his head and make a full-blown monk of him.
Are you still practising some of the Yogas? Do you find any benefit from them? I learn that Mr. Martin is dead. How is Mrs. Martin — do you see her now and then?
Do you know Miss Noble? Do you ever see her? Here my letter comes to an end, as a huge dust storm is blowing over me, and it is impossible to write. It is all your Karma, dear Marie, for I intended to write so many wonderful things and tell you such fine stories; but I will have to keep them for the future, and you will have to wait.
Ever yours in the Lord,
VIVEKANANDA.
To Sister Nivedita
ALMORA,
20th June, 1897.
MY DEAR MISS NOBLE,
. . . Let me tell you plainly. Every word you write I value, and every letter is welcome a hundred times. Write whenever you have a mind and opportunity, and whatever you like, knowing that nothing will be misinterpreted, nothing unappreciated. I have not had any news of the work for so long. Can you tell me anything? I do not expect any help from India, in spite of all the jubilating over me. They are so poor!
But I have started work in the fashion in which I myself was trained — that is to say, under the trees, and keeping body and soul together anyhow. The plan has also changed a little. I have sent some of my boys to work in the famine districts. It has acted like a miracle. I find, as I always thought, that it is through the heart, and that alone, that the world can be reached. The present plan is, therefore, to train up numbers of young men (from the highest classes, not the lowest. For the latter I shall have to wait a little), and the first attack will be made by sending a number of them over a district. When these sappers and miners of religion have cleared the way, there will then be time enough to put in theory and philosophy.
A number of boys are already in training, but the recent earthquake has destroyed the poor shelter we had to work in, which was only rented, anyway. Never mind. The work must be done without shelter and under difficulties. . . . As yet it is shaven heads, rags, and casual meals. This must change, however, and will, for are we not working for it, head and heart? . . .
It is true in one way that the people here have so little to give up — yet renunciation is in our blood. One of my boys in training has been an executive engineer, in charge of a district. That means a very big position here. He gave it up like straw! . . .
With all love,
Yours in the Truth,
VIVEKANANDA.
To Sister Nivedita
ALMORA,
4th July, 1897.
MY DEAR MISS NOBLE,
I am being played upon curiously by both good and evil influences from London these times here. . . . On the other hand, your letters are full of life and sunshine, and bring strength and hope to my spirits, and they sadly want these now. God knows.
Although I am still in the Himalayas, and shall be here for at least a month more, I started the work in Calcutta before I came, and they write progress every week.
Just now I am very busy with the famine, and except for training a number of young men for future work, have not been able to put more energy into the teaching work. The “feeding work” is absorbing all my energy and means. Although we can work only on a very small scale as yet, the effect is marvellous. For the first time since the days of Buddha, Brahmin boys are found nursing by the bed-side of cholera-stricken pariahs.
In India, lectures and teaching cannot do any good. What we want is Dynamic Religion. And that, “God willing”, as the Mohammedans say, I am determined to show. . . . I entirely agree with the prospectus of your Society, and you may take for granted my agreement with everything you will do in the future. I have entire faith in your ability and sympathy. I already owe you an immense debt, and you are laying me every day under infinite obligations. My only consolation is that it is for the good of others. Else I do not deserve in the least the wonderful kindness shown to me by the Wimbledon friends. You good, steady, genuine English people, may the Lord always bless you. I appreciate you every day more and more from a distance. Kindly convey my love everlasting to __ and all the rest of our friends there.
With all love, yours ever in the Truth,
VIVEKANANDA.
To Miss Josephine MacLeod
ALMORA,
10th July, 1897.
MY DEAR JOE JOE,
I am glad to learn that you have at last found out that I have time to read your letters.
I have taken to the Himalayas, tired of lecturing and orating. I am so sorry the doctors would not allow my going over with the Raja of Khetri to England, and that has made Sturdy mad.
The Seviers are at Simla and Miss Müller here in Almora.
The plague has subsided, but the famine is still here, and as it looks (on account of no rain as yet), it may wear yet a terrible aspect.
I am very busy from here directing work by my boys in some of the famine districts.
Do come by all means; only you must remember this. The Europeans and the Hindus (called “Natives” by the Europeans) live as oil and water. Mixing with Natives is damning to the Europeans.
There are no good hotels to speak of even at the capitals. You will have to travel with a number of servants about you (cost cheaper than hotels). You will have to bear with people who wear only a loin cloth; you will see me with only a loin cloth about me. Dirt and filth everywhere, and brown people. But you will have plenty of men to talk to you philosophy. If you mix with the English much here, you will have more comforts but see nothing of the Hindus as they are. Possibly I will not be able to eat with you, but I promise that I will travel to good many places with you and do everything in my power to make your journey pleasant. These are what you expect; if anything good comes, so much the better. Perhaps Mary Hale may come over with you. There is a young lady, Miss Campbell, Orchard Lake, Orchard Island, Michigan, who is a great worshipper of Krishna and lives alone in that Island, fasting and praying. She will give anything to be able to see India once, but she is awfully poor. If you bring her with you, I will anyhow manage to pay her expenses. If Mrs. Bull brings old Landsberg with her, that will be saving that fool’s life as it were.
Most probably I may accompany you back to America. Kiss Holister for me and the baby. My love to Alberta, to the Leggetts, and to Mabel. What is Fox doing? Give him my love when you see him. To Mrs. Bull and S. Saradananda my love. I am as strong as ever, but it all depends upon leading a quiet life ever afterwards. No hurly-burly any more.
I had a great mind to go to Tibet this year; but they would not allow me, as the road is dreadfully fatiguing. However, I content myself with galloping hard over precipices on mountain ponies. (This is more exciting than your bicycle even, although I had an experience of that at Wimbledon.) Miles and miles of uphill and miles and miles of downhill, the road a few feet broad hanging over sheer precipices several thousand feet deep below.
Ever yours in the Lord,
VIVEKANANDA.
PS. The best time to come is to arrive in India by October or beginning of November. December, January, and February you see things all over and then start by the end of February. From March it begins to get hot. Southern India is always hot.
V.
Goodwin has gone to work in Madras on a paper to be started there soon.
V.