LUCY MONROE.

Chicago, 3 Oct., 1893.

* * * [To a request of the New York World of October 1, 1893, for "a sentiment or expression regarding the significance of the great meeting" from each representative, Swamiji replied with a quotation from the Gita and one from Vysa:]

"I am He that am in every religion - like the thread that pa.s.ses through a string of pearls." "Holy, perfect and pure men are seen in all creeds, therefore they all lead to the same truth - for how can nectar be the outcome of poison?"

* * PERSONAL TRAITS.

(Critic, October 7, 1893)

. . . It was an outgrowth of the Parliament of Religions, which opened our eyes to the fact that the philosophy of the ancient creeds contains much beauty for the moderns. When we had once clearly perceived this, our interest in their exponents quickened, and with characteristic eagerness we set out in pursuit of knowledge. The most available means of obtaining it, after the close of the Parliament, was through the addresses and lectures of Swami Vivekananda, who is still in this city [Chicago]. His original purpose in coming to this country was to interest Americans in the starting of new industries among the Hindoos, but he has abandoned this for the present, because he finds that, as "the Americans are the most charitable people in the world," every man with a purpose comes here for a.s.sistance in carrying it out. When asked about the relative condition of the poor here and in India, he replied that our poor would be princes there, and that he had been taken through the worst quarter of the city only to find it, from the standpoint of his knowledge, comfortable and even pleasant.

A Brahmin of the Brahmins, Vivekananda gave up his rank to join the brotherhood of monks, where all pride of caste is voluntarily relinquished. And yet he bears the mark of race upon his person. His culture, his eloquence, and his fascinating personality have given us a new idea of Hindoo civilization. He is an interesting figure, his fine, intelligent, mobile face in its setting of yellows, and his deep, musical voice prepossessing one at once in his favor. So it is not strange that he has been taken up by the literary clubs, has preached and lectured in churches, until the life of Buddha and the doctrines of his faith have grown familiar to us. He speaks without notes, presenting his facts and his conclusions with the greatest art, the most convincing sincerity; and rising at times to a rich, inspiring eloquence. As learned and cultivated, apparently, as the most accomplished Jesuit, he has also something Jesuitical in the character of his mind; but though the little sarcasms thrown into his discourses are as keen as a rapier, they are so delicate as to be lost on many of his hearers. Nevertheless his courtesy is unfailing, for these thrusts are never pointed so directly at our customs as to be rude. At present he contents himself with enlightening us in regard to his religion and the words of its philosophers. He looks forward to the time when we shall pa.s.s beyond idolatry - now necessary in his opinion to the ignorant cla.s.ses - beyond worship, even, to a knowledge of the presence of G.o.d in nature, of the divinity and responsibility of man. "Work out your own salvation," he says with the dying Buddha; "I cannot help you. No man can help you. Help yourself."

LUCY MONROE. *.

REINCARNATION.

(Evanston Index, October 7, 1893) At the Congregational Church, during the past week, there have been given a course of lectures which in nature much resembled the Religious Parliament which has just been completed. The lecturers were Dr. Carl van Bergen of Sweden, and Suami Vivekananda, the Hindu monk. ... Suami Vivekananda is a representative from India to the Parliament of Religions. He has attracted a great deal of attention on account of his unique attire in Mandarin colors, by his magnetic presence and by his brilliant oratory and wonderful exposition of Hindu philosophy. His stay in Chicago has been a continual ovation. The course of lectures was arranged to cover three evenings.

[The lectures of Sat.u.r.day and Tuesday evenings are listed without Comment; then the article continues:] On Thursday evening Oct. 5, Dr. von Bergen spoke on "Huldine Beamish, the Founder of the King's Daughters of Sweden," and "Reincarnation" was the subject treated by the Hindu monk. The latter was very interesting; the views being those that are not often heard in this part of the world. The doctrine of reincarnation of the soul, while comparatively new and little understood in this country, is well-known in the east, being the foundation of nearly all the religions of those people. Those that do not use it as dogma, do not say anything against it. The main point to be decided in regard to the doctrine is, as to whether we have had a past. We know that we have a present and feel sure of a future. Yet how can there be a present without a past? Modern science has proved that matter exists and continues to exist. Creation is merely a change in appearance. We are not sprung out of nothing. Some regard G.o.d as the common cause of everything and judge this a sufficient reason for existence. But in everything we must consider the phenomena; whence and from what matter springs. The same arguments that prove there is a future prove that there is a past. It is necessary that there should be causes other than G.o.d's will. Heredity is not able to give sufficient cause. Some say that we are not conscious of a former existence. Many cases have been found where there are distinct reminiscences of a past. And here lies the germ of the theory. Because the Hindu is kind to dumb animals many believe that we believe in the reincarnation of souls in lower orders. They are not able to conceive of kindness to dumb animals being other than the result of superst.i.tion. An ancient Hindu priest defines religion as anything that lifts one up. Brutality is driven out, humanity gives way to divinity. The theory of incarnation does not confine man to this small earth. His soul can go to other, higher earths where he will be a loftier being, possessing, instead of five senses, eight, and continuing in this way he will at length approach the acme of perfection, divinity, and will be allowed to drink deep of oblivion in the "Islands of the Blest".

HINDU CIVILISATION.

[Although the lecture at Streator on October 9 was well attended, the Streator Daily Free Press of October 9 ran the following somewhat dreary review:] The lecture of this celebrated Hindoo at the Opera House, Sat.u.r.day night, was very interesting. By comparative philology, he sought to establish the long admitted relationship between the Aryan races and their descendants in the new world. He mildly defended the caste system of India which keeps three-fourths of the people in utter and humiliating subjection, and boasted that the India of today was the same India that had watched for centuries the meteoric nations of the world flash across the horizon and sink into oblivion. In common with the people, he loves the past. He lives not for self, but for G.o.d. In his country a premium is placed on beggary and tramps, though not so distinguished in his lecture. When the meal is prepared, they wait for some man to come along who is first served, then the animals, the servants, the man of the house and lastly the woman of the household. Boys are taken at 10 years of age and are kept by professors for a period of ten to twenty years, educated and sent forth to resume their former occupations or to engage in a life of endless wandering, preaching, and praying, taking along only that which is given them to eat and wear, but never touching money. Vivekananda is of the latter cla.s.s. Men approaching old age withdraw from the world, and after a period of study and prayer, when they feel themselves sanctified, they also go forward spreading the gospel. He observed that leisure was necessary for intellectual development and scored Americans for not educating the Indians whom Columbus found in a state of savagery. In this he exhibited a lack of knowledge of conditions. His talk was lamentably short and much was left unsaid of seeming greater importance than much that was said.

(It is clear from the above report that the American Press, for one reason or another, did not always give Swamiji an enthusiastic reception.)

AN INTERESTING LECTURE.

(Wisconsin State Journal, November 21, 1893) The lecture at the Congregational Church [Madison] last night by the celebrated Hindoo monk, Vivekananda, was an extremely interesting one, and contained much of sound philosophy and good religion. Pagan though he be, Christianity may well follow many of his teachings. His creed is as wide as the universe, taking in all religions, and accepting truth wherever it may be found. Bigotry and superst.i.tion and idle ceremony, he declared, have no place in "the religions of India".

THE HINDOO RELIGION.

(Minneapolis Star, November 25, 1893) "Brahminism" in all its subtle attraction, because of its embodiment of ancient and truthful principles, was the subject which held an audience in closest attention last evening at the First Unitarian Church [Minneapolis], while Swami Vive Kananda expounded the Hindoo faith. It was an audience which included thoughtful women and men, for the lecturer had been invited by the "Peripatetics," and among the friends who shared the privilege with them were ministers of varied denominations, as well as students and scholars. Vive Kananda is a Brahmin priest, and he occupied the platform in his native garb, with caftan on head, orange colored coat confined at the waist with a red sash, and red nether garments.

He presented his faith in all sincerity, speaking slowly and clearly, convincing his hearers by quietness of speech rather than by rapid action. His words were carefully weighed, and each carried its meaning direct. He offered the simplest truths of the Hindoo religion, and while he said nothing harsh about Christianity, he touched upon it in such a manner as to place the faith of Brahma before all. The all-pervading thought and leading principle of the Hindoo religion is the inherent divinity of the soul; the soul is perfect, and religion is the manifestation of divinity already existing in man. The present is merely a line of demarkation between the past and future, and of the two tendencies in man, if the good preponderates he will move to a higher sphere, if the evil has power, he degenerates. These two are continually at work within him; what elevates him is virtue, that which degenerates is evil.

Kananda will speak at the First Unitarian Church tomorrow morning.

* * * (Des Moines News, November 28, 1893) Swami Vivekananda, the talented scholar from the far-off India, spoke at the Central church last night [November 27]. He was a representative of his country and creed at the recent parliament of religions a.s.sembled in Chicago during the world's fair. Rev. H. O. Breeden introduced the speaker to the audience. He arose and after bowing to his audience, commenced his lecture, the subject of which was "Hindoo Religion". His lecture was not confined to any line of thought but consisted more of some of his own philosophical views relative to his religion and others. He holds that one must embrace all the religions to become the perfect Christian. What is not found in one religion is supplied by another. They are all right and necessary for the true Christian. When you send a missionary to our country he becomes a Hindoo Christian and I a Christian Hindoo. I have often been asked in this country if I am going to try to convert the people here. I take this for an insult. I do not believe in this idea of conversion.* To-day we have a sinful man; tomorrow according to your idea he is converted and by and by attains unto holiness. Whence comes this change? How do you explain it? The man has not a new soul for the soul must die. You say he is changed by G.o.d. G.o.d is perfect, all powerful and is purity itself. Then after this man is converted he is that same G.o.d minus the purity he gave that man to become holy. There is in our country two words which have an altogether different meaning than they do in this country. They are "religion" and "sect". We hold that religion embraces all religions. We tolerate everything but intoleration. Then there is that word "sect". Here it embraces those sweet people who wrap themselves up in their mantle of charity and say, "We are right; you are wrong." It reminds me of the story of the two frogs. A frog was born in a well and lived its whole life in that well. One day a frog from the sea fell in that well and they commenced to talk about the sea. The frog whose home was in the well asked the visitor how large the sea was, but was unable to get an intelligent answer. Then the at home frog jumped from one corner of the well to another and asked his visitor if the sea was that large. He said yes. The frog jumped again and said, "Is the sea that large?" and receiving an affirmative reply, he said to himself, "This frog must be a liar; I will put him out of my well." That is the way with these sects. They seek to eject and trample those who do not believe as they do.

THE HINDOO MONK.

(Appeal-Avalanche, January 16, 1894) Swami Vive Kananda, the Hindoo monk, who is to lecture at the Auditorium [Memphis] tonight, is one of the most eloquent men who has ever appeared on the religious or lecture platform in this country. His matchless oratory, deep penetration into things occult, his cleverness in debate, and great earnestness captured the closest attention of the world's thinking men at the World's Fair Parliament of Religion, and the admiration of thousands of people who have since heard him during his lecture tour through many of the states of the Union.

In conversation he is a most pleasant gentleman; his choice of words are the gems of the English language, and his general bearing ranks him with the most cultured people of Western etiquette and custom. As a companion he is a most charming man, and as a conversationalist he is, perhaps, not surpa.s.sed in the drawing-rooms of any city in the Western World. He speaks English not only distinctly, but fluently, and his ideas, as new as sparkling, drop from his tongue in a perfectly bewildering overflow of ornamental language.

Swami Vive Kananda, by his inherited religion or early teachings, grew up a Brahmin, but becoming converted to the Hindoo religion he sacrificed his rank and became a Hindoo priest, or as known in the country of oriental ideality, a sanyasin. He had always been a close student of the wonderful and mysterious works of nature as drawn from G.o.d's high conception, and with years spent as both a student and teacher in the higher colleges of that eastern country, he acquired a knowledge that has given him a worldwide reputation as one of the most thoughtful scholars of the age.

His wonderful first address before the members of the World's Fair Parliament stamped him at once as a leader in that great body of religious thinkers. During the session he was frequently heard in defence of his religion, and some of the most beautiful and philosophical gems that grace the English language rolled from his lips there in picturing the higher duties that man owed to man and to his Creator. He is an artist in thought, an idealist in belief and a dramatist on the platform.

Since his arrival in Memphis he has been guest of Mr. Hu L. Brinkley, where he has received calls day and evening from many in Memphis who desired to pay their respects to him. He is also an informal guest at the Tennessee Club and was a guest at the reception given by Mrs. S. R. Shepherd, Sat.u.r.day evening. Col. R. B. Snowden gave a dinner at his home at Annesdale in honor of the distinguished visitor on Sunday, where he met a.s.sistant Bishop Thomas F. Gailor, Rev. Dr. George Patterson and a number of other clergymen.

Yesterday afternoon he lectured before a large and fashionable audience composed of the members of the Nineteenth Century Club in the rooms of the club in the Randolph Building. Tonight he will be heard at the Auditorium on "Hindooism".

PLEA FOR TOLERANCE.

(Memphis Commercial, January 17, 1894)

An audience of fair proportions gathered last night at the Auditorium to greet the celebrated Hindu monk. Swami Vive Kananda, in his lecture on Hinduism. He was introduced in a brief but informing address by Judge R. J. Morgan, who gave a sketch of the development of the great Aryan race, from which development have come the Europeans and the Hindus alike, so tracing a racial kinship between the people of America and the speaker who was to address them.

The eminent Oriental was received with liberal applause, and heard with attentive interest throughout. He is a man of fine physical presence, with regular bronze features and form of fine proportions. He wore a robe of pink silk, fastened at the waist with a black sash, black trousers and about his head was gracefully draped a turban of yellow India silk. His delivery is very good, his use of English being perfect as regards choice of words and correctness of grammar and construction. The only inaccuracy of p.r.o.nunciation is in the accenting of words at times upon a wrong syllable. Attentive listeners, however, probably lost few words, and their attention was well rewarded by an address full of original thought, information and broad wisdom. The address might fitly be called a plea for universal tolerance, ill.u.s.trated by remarks concerning the religion of India. This spirit, he contended, the spirit of tolerance and love, is the central inspiration of all religions which are worthy, and this, he thinks, is the end to be secured by any form of faith.

His talk concerning Hinduism was not strictly circ.u.mstantial. His attempt was rather to give an a.n.a.lysis of its spirit than a story of its legends or a picture of its forms. He dwelt upon only a few of the distinctive credal or ritual features of his faith, but these he explained most clearly and perspicuously. He gave a vivid account of the mystical features of Hinduism, out of which the so often misinterpreted theory of reincarnation has grown. He explained how his religion ignored the differentiations of time, how, just as all men believe in the present and the future of the soul, so the faith of Brahma believes in its past. He made it clear, too, how his faith does not believe in "original sin," but bases all effort and aspiration on the belief of the perfectibility of humanity. Improvement and purification, he contends, must be based upon hope. The development of man is a return to an original perfection. This perfection must come through the practice of holiness and love. Here he showed how his own people have practiced these qualities, how India has been a land of refuge for the oppressed, citing the instance of the welcome given by the Hindus to the Jews when t.i.tus sacked Jerusalem and destroyed the Temple In a graphic way he told that the Hindus do not lay much stress upon forms. Sometimes every member of the family will differ in their adherence to sects, but all will worship G.o.d by worshipping the spirit of love which is His central attribute. The Hindus, he says, hold that there is good in all religions, that all religions are embodiments of man's inspiration for holiness, and being such, all should be respected. He ill.u.s.trated this by a citation from the Vedas [?], in which varied religions are symbolized as the differently formed vessels with which different men came to bring water from a spring. The forms of the vessels are many, but the water of truth is what all seek to fill their vessels with. G.o.d knows all forms of faith, he thinks, and will recognize his own name no matter what it is called, or what may be the fashion of the homage paid him.