Saturday 18 May 2013

7th May Swami Vivekananda Life

7 May :

7 May 1896 : History of Aaryan Race : But there is a vitality in that race which is unique in the history of humanity, and perhaps that vitality comes from non-resistance. Non-resistance is the greatest strength. In meekness and mildness lies the greatest strength. In suffering is greater strength than in doing. In resisting one's own passions is far higher strength than in hurting others. And that has been the watchword of the race through all its difficulties, its misfortunes and its prosperity. It is the only nation that never went beyond its frontiers to cut the throats of its neighbours. It is a glorious thing. It makes me rather patriotic to think I am born a Hindu, a descendant of the only race that never went out to hurt anyone, and whose only action upon humanity has been giving and enlightening and purifying and teaching, but never robbing.

Vivekananda's Spirituality as Seva

ॐ वीरेश्वराय विद्महे विवेकानन्दाय धीमहि । तन्नो वीर: प्रचोदयात् ।

Vivekananda was probably the first Hindu thinker who proposed the removal of the distinctions of an unequal society in practice and bringing it into line with the philosophical ideal of complete equality among sentent beings.  Apart from stressing the need for human equality he even affirmed that "so long as even a single dog in my country is without food my whole religion is to feed it and serve it, anything excluding that is nonreligious".

Vivekananda often recalled the teaching he received from Ramakrishna, which was "Jiva is Shiva" meaning each individual is divinity itself. He further developed this idea into the noble concept of 'Daridranarayan Seva".  It signified that the service of God is in our context is firstly achieved through service of the poor."If there truly is the unity of Brahman underlying all phenomena, then on what basis do we regard ourselves as better or worse, or even as better-off or worse-off, than others?"
Vivekananda's interpretation of Vedanta proposed that no one can be truly free until all of us are. Self centered liberation has to be given up, and only dedicated work for the salvation of others is the real indicator of the enlightened one. The Ramakrishna Math and Mission was founded by him on the values of "Atmano Mokshartham Jagat-hitaya cha" meaning 'for one's own salvation and for the welfare of the World'. Vivekananda's moral sentiment is similar to the Buddhist ideal of 'Bodhisatva' who postpones his liberation and dedicates the  life to service until all beings are uplifted out of their misery and ignorance. 

He exhorts us; In everyone of you lies that Eternal Power, and try to wake it up. What will you do with individual salvation? That is sheer selfishness. Throw aside your meditation, throw away your salvation and such things! put your whole heart and soul in the work to which I have consecrated myself".Sacrifices, genuflexions, mumblings and mutterings are not religion. They are only good if they stimulate us to the brave performance of beautiful and heroic deeds and lift our thoughts to the apprehension of the divine perfection.”

Vivekananda urges us; "Does not our Vedanta also teach us to see all with an equal eye? Why then do you cherish the idea that the wife and children are your own, more than others? at your very threshold, 'Narayana' Himself, in the form of a poor beggar, is dying of starvation! Instead of giving him anything, would you only satisfy the appetite of your wife and children with delicacies?.

Mahatma Gandhi later in history also emphasised the service of the poor and the low caste or Harijan ( people of God), as service to God, because there was potential Godhood in them too. When Gandhi visited Belur Math which Vivekananda founded, he is reported to have said that his whole life was an effort to bring into actions the ideas of Vivekananda. Rabindranath Tagore whose own awareness of Hinduism was inspired by the poets of the Bhakti Movement and their egalitarian spirituality, told Romain Rolland, the French writer; "If you want to know India, study Vivekananda. In him everything is positive and nothing negative"

Vivekananda was probably the first Indian thinker in modern times to advocate altruism and service for the poor as a core value of religion or as a kind of Hindu humanism. He then put his ideas into practice by setting up the Ramkrishna Mission as a social work institution to orient Hinduism towards the idea of 'seva' as spirituality. This was a new orientation to the Hindu value system which still remains to be fully fulfilled today.

6th May Swami Vivekananda Life

6 May :
6 May 1894 : Swami Vivekananda left NY for Boston.
6 May 1895 : Letter to Alasinga : Now I will tell you my discovery. All of religion is contained in the Vedanta, that is, in the three stages of the Vedanta philosophy, the Dvaita, Vishishtadvaita and Advaita; one comes after the other. These are the three stages of spiritual growth in man. Each one is necessary. This is the essential of religion: the Vedanta, applied to the various ethnic customs and creeds of India, is Hinduism. The first stage, i.e. Dvaita, applied to the ideas of the ethnic groups of Europe, is Christianity; as applied to the Semitic groups, Mohammedanism. The Advaita, as applied in its Yoga-perception form, is Buddhism etc. Now by religion is meant the Vedanta; the applications must vary according to the different needs, surroundings, and other circumstances of different nations. You will find that although the philosophy is the same, the Shaktas, Shaivas, etc. apply it each to their own special cult and forms. Now, in your journal write article after article on these three systems, showing their harmony as one following after the other, and at the same time keeping off the ceremonial forms altogether. That is, preach the philosophy, the spiritual part, and let people suit it to their own forms.

One without a second

ॐ वीरेश्वराय विद्महे विवेकानन्दाय धीमहि । तन्नो वीर: प्रचोदयात् ।

Two birds sat on one tree. The bird at the top was calm, majestic, beautiful, perfect. The lower bird was always hopping from twig to twig, now eating sweet fruits and being happy, now eating bitter fruits and being miserable. One day, when he had eaten a fruit more bitter than usual, he glanced up at the calm majestic upper bird and thought, "How I would like to be like him!" and he hopped up a little way towards him. Soon he forgot all about his desire to be like the upper bird, and went on as before, eating sweet and bitter fruits and being happy and miserable. Again he looked up, again he went up a little nearer to the calm and majestic upper bird. Many times was this repeated until at last he drew very near the upper bird; the brilliancy of his plumage dazzled him, seemed to absorb him, and finally, to his wonder and surprise, he found there was only one bird -- he was the upper bird all the time and had but just found it out. Man is like that lower bird, but if he perseveres in his efforts to rise to the highest ideal he can conceive of, he too will find that he was the Self all the time and the other was but a dream. To separate ourselves utterly from matter and all belief in its reality is true Jnana. The Jnani must keep ever in his mind the "Om Tat Sat", that is, Om the only real existence. Abstract unity is the foundation of Jnana - yoga. This is called Advaitism ("without dualism or dvaitism"). This is the corner - stone of the Vedanta philosophy, the Alpha and the Omega. "Brahman alone is true, all else is false and I am Brahman." Only by telling ourselves this until we make it a part of our very being, can we rise beyond all duality, beyond both good and evil, pleasure and pain, joy and sorrow, and know ourselves as the One, eternal, unchanging, infinite -the "One without a second".

Friday 17 May 2013

5th May Swami Vivekananda Life

5 May :

5 May 1897 : Letter to Mrs Ole Bull : I was one man in America and another here. Here the whole nation is looking upon me as their authority there I was a much reviled preacher. Here Princes draw my carriage, there I would not be admitted to a decent hotel. My utterances here, therefore, must be for the good of the race, my people however unpleasant they might appear to a few. Acceptance, love, toleration for everything sincere and honest but never for hypocrisy. The Theosophists tried to fawn upon and flatter me as I am the authority now in India, and therefore it was necessary for me to stop my work giving any sanction to their humbugs, by a few bold, decisive words; and the thing is done. I am very glad. If my health had permitted, I would have cleared India by this time of these upstart humbugs, at least tried my best. Let me tell you that India is already Ramakrishna's and for a purified Hinduism I have organised my work here a bit.

5 May 1897 : Letter to Nivedita - 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.

Talks with Swamiji

ॐ वीरेश्वराय विद्महे विवेकानन्दाय धीमहि । तन्नो वीर: प्रचोदयात् ।

He stayed days [actually it was only a long weekend]. All through, his discourses abounded in picturesque illustrations and beautiful legends.

One beautiful story he told was of a man whose wife reproached him with his troubles, reviled him because of the success of others, and recounted to him all his failures. "Is this what your God has done for you", she said to him, "after you have served Him so many years?" Then the man answered, "Am I a trader in religion? Look at the mountain. What does it do for me, or what have I done for it? And yet I love it because I am so made that I love the beautiful. Thus I love God." .  There was another story he told of a king who offered a gift to a Rishi. The Rishi refused, but the king insisted and begged that he would come with him. When they came to the palace, he heard the king praying, and the king begged for wealth, for power, for length of days from God. The Rishi listened, wondering, until at last he picked up his mat and started away. Then the king opened his eyes from his prayers and saw him. "Why are you going?" he said. "You have not asked for your gift." "I", said the Rishi, "ask from a beggar?"

When someone suggested to him that Christianity was a saving power, he opened his great dark eyes upon him and said, "If Christianity is a saving power in itself, why has it not saved the Ethiopians, the Abyssinians?"

Often on Swamiji's lips was the phrase, "They would not dare to do this to a monk." At times he even expressed a great longing that the English government would take him and shoot him. "It would be the first nail in their coffin", he would say, with a little gleam of his white teeth. "and my death would run through the land like wild fire."

His great heroine was the dreadful [?] Ranee of the Indian mutiny, who led her troops in person. There was one man of them who had lost four sons and could speak of them with composure, but whenever he mentioned the Ranee, he would weep, with tears streaming down his face. "That woman was a goddess", he said, "a devi. When overcome, she fell on her sword and died like a man." It was strange to hear the other side of the Indian mutiny, when you would never believe that there was another side to it, and to be assured that a Hindu could not possibly kill a woman.

4th May Swami Vivekananda Life

4 May :
The first thing to be got rid of by him who would be a Jnani is fear. Fear is one of our worst enemies. Next, believe in nothing until you know it. Constantly tell yourself, "I am not the body, I am not the mind, I am not thought, I am not even consciousness; I am the Atman." When you can throw away all, only the true Self will remain. The Jnani's meditation is of two sorts: (1) to deny and think away everything we are not; (2) to insist upon what we really are -- the Atman, the One Self -- existence, Knowledge, and Bliss. The true rationalist must go on and fearlessly follow his reason to its farthest limits. It will not answer to stop anywhere on the road. When we begin to deny, all must go until we reach what cannot be thrown away or denied, which is the real "I". That "I" is the witness of the universe, it is unchangeable, eternal, infinite. Now, layer after layer of ignorance covers it from our eyes, but it remains ever the same.
From Jnana Yoga (notes by Ms E Waldo)


 ॐ वीरेश्वराय विद्महे विवेकानन्दाय धीमहि । तन्नो वीर: प्रचोदयात् ।

"How do you account for the evil influence which you attribute to Buddhism?"

"It came only with the decay of the faith", said the Swami. "Every movement triumphs by dint of some unusual characteristic, and when it falls, that point of pride becomes its chief element of weakness. The Lord Buddha — greatest of men — was a marvellous organiser and carried the world by this means. But his religion was the religion of a monastic order. It had, therefore, the evil effect of making the very robe of the monk honoured. He also introduced for the first time the community life of religious houses and thereby necessarily made women inferior to men, since the great abbesses could take no important step without the advice of certain abbots. It ensured its immediate object, the solidarity of the faith, you see, only its far-reaching effects are to be deplored."

"But Sannyâsa is recognised in the Vedas!"

"Of course it is, but without making any distinction between men and women. Do you remember how Yâjnavalkya was questioned at the Court of King Janaka? His principal examiner was Vâchaknavi, the maiden orator — Brahmavâdini, as the word of the day was. 'Like two shining arrows in the hand of the skilled archer', she says, 'are my questions.' Her sex is not even commented upon. Again, could anything be more complete than the equality of boys and girls in our old forest universities? Read our Sanskrit dramas — read the story of Shakuntala, and see if Tennyson's 'Princess' has anything to teach us! "

 "You have a wonderful way of revealing the glories of our past, Swamiji!"

"Perhaps, because I have seen both sides of the world," said the Swami gently, "and I know that the race that produced Sitâ — even if it only dreamt of her — has a reverence for woman that is unmatched on the earth. There is many a burden bound with legal tightness on the shoulders of Western women that is utterly unknown to ours. We have our wrongs and our exceptions certainly, but so have they. We must never forget that all over the globe the general effort is to express love and tenderness and uprightness, and that national customs are only the nearest vehicles of this expression. With regard to the domestic virtues I have no hesitation in saying that our Indian methods have in many ways the advantage over all others."

"Then have our women any problems at all, Swamiji?"

"Of course, they have many and grave problems, but none that are not to be solved by that magic word 'education'. The true education, however, is not yet conceived of amongst us."

"And how would you define that?"

"I never define anything", said the Swami, smiling. "Still, it may be described as a development of faculty, not an accumulation of words, or as a training of individuals to will rightly and efficiently. So shall we bring to the need of India great fearless women — women worthy to continue the traditions of Sanghamittâ, Lilâ, Ahalyâ Bâi, and Mirâ Bâi — women fit to be mothers of heroes, because they are pure and selfless, strong with the strength that comes of touching the feet of God."

"So you consider that there should be a religious element in education, Swamiji?"

"I look upon religion as the innermost core of education", said the Swami solemnly. "Mind, I do not mean my own, or any one else's opinion about religion. I think the teacher should take the pupil's starting-point in this, as in other respects, and enable her to develop along her own line of least resistance."

"But surely the religious exaltation of Brahmacharya, by taking the highest place from the mother and wife and giving it to those who evade those relations, is a direct blow dealt at woman?"

"You should remember", said the Swami, "that if religion exalts Brahmacharya for woman, it does exactly the same for man Moreover, your question shows a certain confusion in your own mind. Hinduism indicates one duty, only one, for the human soul. It is to seek to realise the permanent amidst the evanescent. No one presumes to point out any one way in which this may be done. Marriage or non-marriage, good or evil, learning or ignorance, any of these is justified, if it leads to the goal. In this respect lies the great contrast between it and Buddhism, for the latter's outstanding direction is to realise the impermanence of the external, which, broadly speaking, can only be done in one way. Do you recall the story of the young Yogi in the Mahâbhârata who prided himself on his psychic powers by burning the bodies of a crow and crane by his intense will, produced by anger? Do you remember that the young saint went into the town and found first a wife nursing her sick husband and then the butcher Dharma-Vyâdha, both of whom had obtained enlightenment in the path of common faithfulness and duty?"

"And so what would you say, Swamiji, to the women of this country?

"Why, to the women of this country." said the Swami, "I would say exactly what I say to the men. Believe in India and in our Indian faith. Be strong and hopeful and unashamed, and remember that with something to take, Hindus have immeasurably more to give than any other people in the world."

3rd May Swami Vivekananda Life

3 May :
3 May 1893 : With Raja Ajit Singh of Khetri
3 May 1894 : Newspaper Reports: "Lecture by Swami Vivekananda" and "A Lecture on India and Reincarnation"
3 May 1898 : Visited the house in Calcutta of the Holy Mother. Sister Nivedita was also there.
Miss E Waldo's Notes on Swami Vivekananda's Jnana Yoga : Om Tat Sat! To know the Om is to know the secret of the universe. The object of Jnana - Yoga is the same as that of Bhakti and Raja Yogas, but the method is different. This is the Yoga for the strong, for those who are neither mystical nor devotional, but rational. As the Bhakti - Yogi works his way to complete oneness with the Supreme through love and devotion, so the Jnana - yogi forces his way to the realisation of God by the power of pure reason. He must be prepared to throw away all old idols, all old beliefs and superstitions, all desire for this world or another, and be determined only to find freedom. Without Jnana (knowledge) liberation cannot be ours. It consists in knowing what we really are, that we are beyond fear, beyond birth, beyond death. The highest good is the realisation of the Self.


 ॐ वीरेश्वराय विद्महे विवेकानन्दाय धीमहि । तन्नो वीर: प्रचोदयात् ।

It was early one Sunday morning, writes our representative, in a beautiful Himalayan valley, that I was at last able to carry out the order of the Editor, and call on the Swami Vivekananda, to ascertain something of his views on the position and prospects of Indian Women.

"Let us go for a walk", said the Swami, when I had announced my errand, and we set out at once amongst some of the most lovely scenery in the world.

By sunny and shady ways we went, through quiet villages, amongst playing children and across the golden cornfields. Here the tall trees seemed to pierce the blue above, and there a group of peasant girls stooped, sickle in hand, to cut and carry off the plume-tipped stalks of maize-straw for the winter stores. Now the road led into an apple orchard, where great heaps of crimson fruit lay under the trees for sorting, and again we were out in the open, facing the snows that rose in august beauty above the white clouds against the sky.

At last my companion broke the silence. "The Aryan and Semitic ideals of woman", he said, "have always been diametrically opposed. Amongst the Semites the presence of woman is considered dangerous to devotion, and she may not perform any religious function, even such as the killing of a bird for food: according to the Aryan a man cannot perform a religious action without a wife."

"But Swamiji!" said I — startled at an assertion so sweeping and so unexpected — "is Hinduism not an Aryan faith?"

"Modern Hinduism", said the Swami quietly, "is largely Paurânika, that is, post-Buddhistic in origin. Dayânanda Saraswati pointed out that though a wife is absolutely necessary in the Sacrifice of the domestic fire, which is a Vedic rite, she may not touch the Shâlagrâma Shilâ, or the household-idol, because that dates from the later period of the Purânas."

"And so you consider the inequality of woman amongst us as entirely due to the influence of Buddhism?"

"Where it exists, certainly," said the Swami, "but we should not allow the sudden influx of European criticism and our consequent sense of contrast to make us acquiesce too readily in this notion of the inequality of our women. Circumstances have forced upon us, for many centuries, the woman's need of protection. This, and not her inferiority, is the true reading of our customs."

"Are you then entirely satisfied with the position of women amongst us, Swamiji?"

"By no means," said the Swami, "but our right of interference is limited entirely to giving education. Women must be put in a position to solve their own problems in their own way. No one can or ought to do this for them. And our Indian women are as capable of doing it as any in the world."

2nd May Swami Vivekananda Life

2 May :
2 May 1895 : Lecture: "Indian religions" in East Brooklyn
2nd May, 1900 :
I have been very ill — one more relapse brought about by months of hard work. Well, it has shown me that I have no kidney or heart disease whatsoever, only overworked nerves. I am, therefore, going today in the country for some days till I completely recover, which I am sure will be in a few days....I am going to throw off all worry, and glory unto Mother.
God in Everything : "Give it up; the world we have been thinking of so long, the world to which we have been clinging so long, is a false world of our own creation. Give that up; open your eyes and see that as such it never existed; it was a dream, Maya. What existed was the Lord Himself. It is He who is in the child, in the wife, and in the husband; it is He who is in the good and in the bad; He is in the sin and in the sinner; He is in life and in death."

There is nothing so high as renunciation of self

ॐ वीरेश्वराय विद्महे विवेकानन्दाय धीमहि । तन्नो वीर: प्रचोदयात् ।

So you have made up your mind to renounce the world. I have sympathy with your desire. There is nothing so high as renunciation of self. Follow the spotless life and teachings of Shri Ramakrishna. You do your own duty, and leave the rest to Him.


Love makes no distinction between man and man, between an Aryan and a Mlechchha, between a Brâhmana and a Pariah, nor even between a man and a woman. Love makes the whole universe as one's own home. True progress is slow but sure. Work among those young men who can devote heart and soul to this one duty — the duty of raising the masses of India. Awake them, unite them, and inspire them with this spirit of renunciation; it depends wholly on the young people of India.

Cultivate the virtue of obedience, but you must not sacrifice your own faith. No centralization is possible unless there is obedience to superiors. No great work can be done without this centralization of individual forces. The Calcutta Math is the main centre; the members of all other branches must act in unity and conformity with the rules of that centre.

Give up jealousy and conceit. Learn to work unitedly for others. This is the great need of our country.

1st May Swami Vivekananda Life

May 1 :
May 1, 1897 : Swami Vivekananda establishes Sri Ramakrishna Mission in Calcutta. - The beginning of the organised work in India - Its Motto : Atmano Mokshartham Jagad Hitaya cha... For once own liberation and the good of the world.
May 1, 1894 : Letter to Isabelle : I am all right getting food . . . and money enough. Hope very soon to put something in the bank after the coming lecture.
In the evening I am going to speak in a vegetarian dinner! Well, I am a vegetarian, because I prefer it when I can get it. I have another invitation to lunch with Lyman Abbott day after tomorrow. After all, I am having very nice time and hope to have very nice time in Boston — only that nasty nasty lecturing — disgusting. However as soon as 19th is over — one leap from Boston  to Chicago and then I will have a long long breath and rest, rest for two three weeks. I will simply sit down and talk — talk and smoke.

In memories of Constance Towne

ॐ वीरेश्वराय विद्महे विवेकानन्दाय धीमहि । तन्नो वीर: प्रचोदयात् ।

Miss Gibbons was telling regarding Swamiji after 25 year of Swamiji's Mahasamadhi.

Out of the Old World of India forty years ago came a young, courageous, and handsome man in whose face shone the light of triumph over self. He came to the New World of America uninvited, unheralded, unknown.

How Vivekananda proceeded serenely on his hazardous pilgrimage — though more than once lacking food and change of raiment; how he was admitted as a delegate at the final session of the Congress of Religions; how he electrified the assemblage with the simplicity and beauty of his message: how on the following morning the metropolitan press of three continents exhausted their powers in proclaiming his spiritual stature among the great teachers of the world — all of this is still remembered by generations now living.

My personal story of Vivekananda — hitherto unpublished — seems to stand alone. When I met him he was twenty-seven years old.* I thought him as handsome as a god of classic sculpture. He was dark of skin. of course, and had large eyes which gave one the impression of "midnight blue". He seemed larger than most of his race. who often to us appear slight of frame, because they are small-boned. He had a head heaped with short black curls. At our first meeting I was struck by the emphasis of our colour contrast. I was twenty-four, fair, tall. and slender, with golden hair and grey-blue eyes. Probably there could have been no greater contrast.

Our meeting was rather unusual. After his triumph at Chicago he was, of course, showered with invitations to come to New York, where the great of all the world are entertained. Here lived at that time a very famous physician. Dr. Egbert Guernsey, genial, literary, and ideally hospitable, with a spacious and very handsome house on Fifth Avenue at Forty-fourth Street. It was Dr. Guernsey's pleasure, heartily endorsed by his charming wife and daughter, to introduce celebrated visitors from abroad to New York society. It was to be expected that he would pay special honour to the great Swami, whose ideal of closer relations between the East and the West in the interest of religion and world peace so strongly appealed to him.

Dr. Guernsey accordingly arranged to give a Sunday afternoon dinner party at which every guest should represent a different religious creed, he himself holding the view-point of Robert Ingersoll, who was absent from the city. His Grace the Cardinal was interested but declined to dine or to appoint a substitute from among his clergy. So it happened that I, being a Catholic and trained by the noted Jesuit Priest, William O'Brien Pardow, S.J., had the privilege of being a guest at that famous Sunday dinner. Dr. Guernsey, who was my physician, sent for me to uphold Catholicism. Dr. Parkhurst was there, and Minnie Maddern Fiske, the famous American actress, who was staying with the Guernseys at the time. I remember that there were fourteen at table.

There was, of course, a tacit understanding that everyone should he polite about his or her religious differences with the Swami and his so-called non-Christian ("Pagan" is a hard word!) attitude. Alas! as the dinner progressed, the most heated dispute was not with the Swami at all. All of the differences were confined to the Evangelical brethren!

I was seated beside the Swami. We looked on in amused silence at the almost comical intolerance of the Creeds. Now and again our host would adroitly make some wise or humorous remark that kept the conversation on a plane not actually injurious to the function of digestion. The Swami would make from time to time a little speech apparently in explanation of his native land and the customs of its people, so different from our own, but always to gain his point in philosophy and religion. A more broad-minded and tolerant man surely could not have been found anywhere in India to carry out the mission of founding Vedanta Centres in America.

He wore on that occasion his orange cassock, a tincture of deep rose-red silk, and his turban of white shot with threads of gold. His feet, otherwise bare, were covered by sandals of soft brown leather.

It was at this dinner that our friendship began. Afterwards. in the drawing-room, he said to me, "Miss Gibbons, your philosophy and mine are one; and the heart of our faiths is the same."

I then lived with my mother at the Beresford Apartments at 1 East Eighty-first Street, overlooking Central Park. My mother was Southern, of the royal French blood, from Charleston, South Carolina, and a famous beauty, dark of eyes and hair. She was a witty woman and delighted in the social pleasures centering about the Church of England, to which, she maintained, all the aristocratic world belonged. Thus the Swami and I were outside the fold. I told my mother of him on my return home from Dr. Guernsey's dinner party, and what a splendid mind he had. I dwelt on the great force which had come to us. To which she replied. "What a terrible dinner party, with all those Methodists, Baptists, and Presbyterians, and one black Pagan in orange cloths!" But she grew to like Vivekananda, to respect his view-point, and afterwards joined one of the Vedanta Centres. She was awfully amusing to him, and I can sec him now, after all these years, laughing so gaily at her remarks about him.

30th April Swami Vivekananda Life

30 April :
Letter to Joe Joe : They have planned and are successfully working famine works by themselves without my help.  All this comes from the terrific scolding I have been giving, sure!
They are standing on their own feet. I am so glad. See Joe, the Mother is working.

A Poem : One circle more the spiral path of life ascends,
And Time's restless shuttle--running back and fro
Through maze of warp and woof-- Spins out a stronger piece.

Hand in hand they stand--and try
To fathom depths whence springs eternal love,
Each in other's eyes,

And find no power holds over that age
But brings the youth anew to them,
And time--the good, the pure, the true.