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England: Fall, 1896 - II
England: Fall, 1896 - II
Total Records Found: 112
7 Jun 1896
S
Swamiji in his letter to Margaret Noble on June 7, 1896 writes about his ideal to preach unto mankind. (ND 4. 446)
5 Nov 1896
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In his second series Swamiji would take up the Chhandogya Upanishad, starting on Thursday morning, November 5, with `The Freedom of the Soul." (ND 4. 447)
Nov 1896
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It would not be long before the outcome of the battle monotheistic religion was waging against science would be decisive. (ND 4. 447)
Nov 1896
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Swamiji tried in many ways to show that on its deeper levels the religious way of looking at the universe was not "unscientific." (ND 4. 449)
Nov 1896
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Josiah Goodwin wrote glowingly of that Wednesday evening class of November 18. "The Swami's lectures seem to be better and better every time," he told Mrs. Bull. "His lecture on Wedy evg was a plea for the Vedanta in an entirely new way, which he has just recently thought out. It was really superb. He went on to summarize the class-lecture that is now published as "Reason and Religion." (ND 4. 450)
Nov 1896
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But let us, rather, hear Swamiji himself; in brief, he had put it like this: (ND 4. 450)
Nov 1896
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Thus Swamiji, reconciling science and Advaita Vedanta by pointing out the fundamental principles of knowledge common to the both, took nothing away; rather, he enhanced everything. (ND 4. 452)
Nov 1896
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Swamiji did not give the impression that it was an easy matter to make one's life, whatever its circumstances might be, coincide with the ideal. (ND 4. 453)
Nov 1896
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He provided many lines of reasoning by which the student could intellectually comprehend the truth of and necessity for Advaita Vedanta. (ND 4. 454)
Nov 1896
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Now in this series on practical Vedanta he did indeed combine them, for though these classes were concerned primarily with jnana yoga, it was a jnana yoga that incorporated into itself an Advaita-based karma yoga as well as a bhakti yoga. (ND 4. 456)
Nov 1896
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Thus Swamiji, emphasizing the positive side of Advaita Vedanta, brought it to the marketplaces of the world. (ND 4. 457)
Nov 1896
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Simplicity of Swamiji's practical presentation of the most profound philosophy was one of his unique contributions to religious culture. (ND 4. 459)
Nov 1896
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Strength, therefore, is the one thing needful [Swamiji declared in "The Freedom of the Soul"]. (ND 4. 461)
Nov 1896
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Bold it was. Swamiji used to make bold statements. He knew there would be alarm and resistance, but he went ahead, for he also knew that his listeners had come to him out of a desire for truth and that sooner or later they would make it their own. (ND 4. 463)
Nov 1896
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Again and again throughout his classes on practical Vedanta Swamiji urged the service of one's fellowman. Any work, whatever its field might be-art, science, education, law, commerce, anything-could be transformed into service and laid at man's feet, as at the feet of God. (ND 4. 464)
Nov 1896
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But what was the difference in effect, as far as ethics was concerned, between the service of man based on the monistic ideal and that based on brotherly love as taught by theistic religions? (ND 4. 464)
Nov 1896
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The other side of exclusiveness was fear. If God has favorites, saving some and not others, then it well behooves His devotees to stay in good favor. (ND 4. 466)
Nov 1896
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Swamiji's analysis of the failings of dualism was a prod, as it were, to his listeners; he urged them to break through all confining beliefs. (ND 4. 467)
Nov 1896
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Swamiji cautioned his class at the close of "Practical Vedanta-II" (for he had been urging his listeners to move forward) (ND 4. 467)
Nov 1896
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Swamiji said in "The Freedom of the Soul" that he had no objection to dualism in many of its forms. (ND 4. 468)
Nov 1896
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Swamiji never inveighed against devotion to the Personal God; on the contrary, he always spoke of true devotion to God in any form or aspect as a sure path to freedom. (ND 4. 469)
Nov 1896
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[To teach the monistic ideal to everyone] appears now a very big and a very great undertaking [he said in "The Freedom of the Soul"] (ND 4. 469)
Nov 1896
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From first to last, Swamiji taught man's divinity, which stood clear before his eyes. Even when explaining in "Practical Vedanta-IV". (ND 4. 470)
Nov 1896
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"The Swami's morning lectures are magnificent," Goodwin wrote to Josephine MacLeod on November 14, apropos of the Tuesday-Thursday classes on practical Vedanta. (ND 4. 472)
Nov 1896
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One can but remember and repeat here the words of Mahendra Nath Datta telling of Swamiji's classes earlier that year. (ND 4. 473)
Dec 1896
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In addition to his regular classes at Victoria Street, Swamiji went every Monday by train to Wimbledon, where he gave an afternoon class at Miss Muller's house, Airlie Lodge. (ND 4. 474)
5 Dec 1896
News reports
on Saturday, December 5, the Wimbledon News printed the following by way of acknowledgement: (ND 4. 474)
Dec 1896
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Later on, Margaret Noble would write a Wimbledon news¬letters for the Brahmavadin (ND 4. 475)
Dec 1896
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But despite these boulders on the path, each of the Wimbledon students seems to have found in Swamiji's classes a spiritual nourishment profoundly pertinent to his or her particular bent and need. "Some by one gate, and some by another," Margaret Noble wrote, "we have all entered into a great heritage, and we know it." (ND 4. 475)
Dec 1896
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Another series of lectures also took Swamiji out of town. (ND 4. 476)
Dec 1896
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In November and a part of December Swamiji regularly gave five lectures a week ("better and better every time,") (ND 4. 476)
Dec 1896
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Mrs. Bull and Miss MacLeod - these two sources serve us moderately well :n keeping track of Swamiji's extra curricular activities in London. Here are gleanings from them with a minimum of commentary: (ND 4. 477)
Dec 1896
News reports
On December 16, 1896, the Indian Mirror printed a long article about the banquet to Ranjit Sinjhi (ND 4. 479)
Dec 1896
News reports
Swamiji must have been a familiar figure in Westminster. (ND 4. 480)
Dec 1896
I
There was at least one urchin who did not hoot. Mr. Goodwin told the story in a letter of November 29 to Mrs. Bull: (ND 4. 480)
Dec 1896
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The two Swamis-Swamiji and Swami Abhedananda-most likely went sightseeing more often. (ND 4. 481)
Dec 1896
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There was work to do at home as well. Throughout November, Swamiji's London class-lectures were being prepared for publication. (ND 4. 481)
Dec 1896
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Goodwin continued to work on his Year Book, which he had started in America and which had by now expanded to include verses from the Upanishads, Swamiji helping him with untranslated selections until he had learned Sanskrit, which he was studying on the side. (ND 4. 482)
Dec 1896
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As early as November 11, Swamiji had definitely decided to return to India by way of Europe rather than by way of America. (ND 4. 483)
Dec 1896
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Swamiji was eager to return to India was to implement "his biggest project'-“the building of the Monastery in Calcutta as a training ground for Vedanta teachers. (ND 4. 484)
Dec 1896
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Swamiji spoke of his project to his close English friends, and they handsomely responded. (ND 4. 485)
Dec 1896
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By November 14. Swamiji's passage to India was booked on the Prinz Regent Luitpold, which would sail from Naples on December 30. (ND 4. 486)
Dec 1896
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Goodwin's entrance onto the scene, for instance, had occurred right on cue.He appeared just as Swamiji's second season in New York was getting underway (ND 4. 487)
Dec 1896
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Since the faithful Goodwin will not enter the next volumes of this series, let us jump ahead here to follow his life to its end. (ND 4. 488)
Dec 1896
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Goodwin was witness to Swamiji's triumphal journey from Colombo to Madras, (ND 4. 488)
14 Apr 1897
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For the sake of his health, Swamiji left Calcutta on March 8 for Darjeeling, where the Seviers were already staying. He took Goodwin with him, and there, until the first week of April, Goodwin remained. On April 14 he wrote to Mrs. Bull from Dehra Dun, giving an account of his travels: (ND 4. 489)
Apr 1897
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Mrs. Bull (who would be traveling in the north of India herself before long), was always ready to serve those who were serving Swamiji. She had offered money to Goodiwin many times, and he now accepted: (ND 4. 489)
Apr 1897
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Swamiji came to Almora in early May with three of his brother disciples, and here again, as so often before, Goodwin witnessed an ecstatic reception for his guru, the whole town turning out to honor him. (ND 4. 490)
20 Jun 1897
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But in Almora with Swamiji and Swamiji's brother disciples and friends, Goodwin must have felt at home and at ease. (ND 4. 491)
20 Jun 1897
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Swamiji sent Goodwin to Madras. At Swamiji's request, went to work for the Brahmavadin. (ND 4. 491)
20 Jun 1897
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But the Brahmavadin people have already been issuing the paper at a personal sacrifice for the sake of Swamiji's work. (ND 4. 492)
16 Sep 1897
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Goodwin's efforts to improve the Brahmavadin were hampered and complicated by the fact that he was working in a culture alien to him. (ND 4. 494)
Nov 1897
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From the letters of Goodwin to Miss MacLeod it was evident that he could not adjust to Indian tempo and mode of work. He felt a touch of frustration. (ND 4. 495)
Nov 1897
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Alasinga sent a telegram to Swamiji, who was in Almora with a few of his Western disciples, and on June 8 he wrote in detail: (ND 4. 496)
Nov 1897
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"Now my right hand is gone," Swamiji said when he was told of his disciple's death. "My loss is incalculable." And after a few days he insisted on leaving Almora, where "with infinite sorrow" he had received that blow-that sad news made sadder still by its suddenness which, he said, "prevented all possibilities of my being at his side at the time of death." (ND 4. 498)
Nov 1897
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The news had shocked and saddened the entire party at Almora. (ND 4. 498)
Nov 1897
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Tributes to J.J. Goodwin - Appendix - D (ND 4. 563)
Nov 1897
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Although this lecture, given in Wimbledon probably in late November or early December, was Swamiji's only long and formal talk in England on Sri Ramakrishna, (ND 4. 498)
Nov 1897
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That unscheduled talk was remembered by Eric Hammond as a highlight of the season. He wrote of it in part: (ND 4. 499)
Nov 1897
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One might say that these two (or three?) interwoven threads of his Master's teaching constituted the main themes of Swamiji's own message during his first visit to the West. (ND 4. 502)
Nov 1897
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Swamiji was as careful in the West as in India never to preach anything that could be turned into a cult. (ND 4. 503)
Nov 1897
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Very likely, it was Mrs. Florence Adams who had opened up to him the possibility of a visit to Russia. (ND 4. 504)
Nov 1897
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In late October of 1896, Goodwin wrote from London to Mrs. Bull, "[The Swami] would like to know if Mrs. Milward Adams is going to Russia. He is quite anxious to go. (ND 4. 505)
Nov 1897
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As for China and Japan, Swamiji wanted to visit them on his way from India to America in the summer of 1897. (ND 4. 505)
Nov 1897
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It had been for India's sake that he had wanted young Hindus to travel abroad. (ND 4. 506)
Nov 1897
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From wherever a call came or a field opened up, there he would try to go himself or think of sending an emissary. (ND 4. 507)
Nov 1897
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Gandhiji wrote a letter on 23rd february 1898 to Mr. Bhajekar, pleader of Bombay high court was forwarded to Swamiji. (ND 4. 508)
Nov 1897
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Swamiji did not send Swami Shivananda to Africa and, for a variety of reasons, could not go himself- even as he could not go to China, Japan, or Russia-to spread his Master's message. But, as he knew it must, that message, which he gave so fully in America and England, has today reached almost every corner of the world. (ND 4. 509)
Nov 1897
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Swamiji's decision was made, once "the Command" had come, nothing could alter it. (ND 4. 509)
Nov 1897
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Swamiji was more than satisfied with the work he had done in London. (ND 4. 510)
Nov 1897
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After returning to India Swamiji would say, "My work in England has been more satisfactory to me than my work in America. (ND 4. 510)
Nov 1897
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Soon after he left England, the London work would indeed go to pieces. (ND 4. 510)
Nov 1897
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But however that would be, Swamiji's work in England did not fail to bear immediate fruit. (ND 4. 511)
Nov 1897
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Those words did not fall on barren ground. (ND 4. 512)
Nov 1897
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Two short notes from Swamiji to Miss Noble, which have recently turned up, show that in the fall of 1896. (ND 4. 513)
Nov 1897
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Swamiji's pivotal objectives was to elevate the women of his country; he wanted to accomplish this by giving them an education-intellectual, practical, and, above all, religious and cultural-such as would produce enlightened women who would be like flames to ignite the lives of others in their turn. (ND 4. 513)
Nov 1897
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After Swamiji's departure from England, Margaret Noble did all she could to help keep his work alive. (ND 4. 515)
Nov 1897
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She arrived in Calcutta on January 28, 1898, and the rest is history, for her subsequent life as Sister Nivedita. (ND 4. 516)
Nov 1897
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Swamiji defines the true teacher. (ND 4. 517)
Nov 1897
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A great many people carried away from Swami's teachings something which they will never forget. (ND 4. 517)
Nov 1897
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There were many others who would never forget Swamiji. (ND 4. 518)
Nov 1897
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Thus swamiji's ideas were spreading through all over the world. Swamiji carried that tremendous power to the Western world and infused with it the deep levels of Western culture. (ND 4. 519)
Nov 1897
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He himself once spoke specifically of his Western work, his words recalled by another of his great brothers, Swami Saradananda: (ND 4. 520)
Nov 1897
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Nobody can ever access the accomplishment of Swamiji's work in England and America. (ND 4. 520)
Nov 1897
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Before swmiji's departure from England, Miss Souter had the professional photographer Alfred Ellis take studio pictures of him. (ND 4. 521)
Nov 1897
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Mr. Sturdy appended some news-notes entitled, "The Swami Vivekananda's Departure from. London." The first two paragraphs read: (ND 4. 521)
Nov 1897
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One wishes Goodwin had taken shorthand notes that night, but at least he wrote to Mrs. Bull of Swamiji's soaring talk: (ND 4. 522)
Dec 1897
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Goodwin wrote to Mrs. Bull in his letter of December 11, "now that the `bondage' is over for the time being." The reception, held at the Institute of Painters in Watercolours on the afternoon of Sunday, December 13, (ND 4. 523)
Dec 1897
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Appendix - E - Addresses to Swami Vivekananda - After he had completed his first Western visit, letters of appreciation came to Swamiji from various groups of his disciples and friends. (ND 4. 566)
Dec 1897
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Appendix - E- A Christmas letter from Mrs. Ole Bull to Swamiji's brother disciples is given here, following the addresses. (ND 4. 566)
Dec 1897
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Appendix - E- Address from New York (ND 4. 567)
Dec 1897
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Appendix - E- Address from Detroit (ND 4. 568)
Dec 1897
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Appendix - E- Address from the Cambridge Conference (ND 4. 569)
Dec 1897
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Appendix - E- Address from Brooklyn Ethical Association (ND 4. 570)
Dec 1897
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Appendix - E- Christmas letter from Mrs. Bull (ND 4. 571)
Dec 1897
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Eric Hammond remembers his last words which were notable to him. (ND 4. 524)
Dec 1897
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Impatient though he was to return to his motherland, Swamiji had come to love the Western world-not only England and the English people, but America and the Americans. (ND 4. 524)
Dec 1897
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Three days after the Farewell Reception, Swamiji and the Seviers crossed the English Channel to France. (ND 4. 525)
Dec 1897
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The Swamiji received an intensely enthusiastic reception in Colombo, & India is mad with enthusiasm for him. (ND 4. 526)
Dec 1897
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Epilogue - Traveling by stages from Colombo, where he had landed on January 15, 1897, to Madras. (ND 4. 531)
Dec 1897
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Epilogue - In Calcutta he made his headquarters during the day at the riverside home of Gopal Lal Seal in Cossipore. At night he stayed with his brother monks at the Ramakrishna Math in Alambazar. (ND 4. 532)
Dec 1897
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Epilogue - Swamiji's poor health soon forced him to leave the hot , humid climate of Bengal. (ND 4. 532)
Dec 1897
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Epilogue - Swamiji gave as much care and attention to his Western disciples as to his Eastern. (ND 4. 532)
Dec 1897
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Epilogue - In India a new side of Swamiji was revealed to his Western disciples. (ND 4. 533)
Dec 1897
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Epilogue - Following his absorption in Shiva, Swamiji's mind and heart turned to the Divine Mother, the Power behind all relative forms. (ND 4. 534)
Dec 1897
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Epilogue - The impact of the spiritual experiences through which Swamiji had passed left his body shattered; yet his work continued. (ND 4. 535)
Dec 1897
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Epilogue - During Swamiji's two and a half years in his motherland he had put his "machine in strong working order. (ND 4. 535)
Dec 1897
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Epilogue - Aside from having established monastic centers in Calcutta and Madras, Swamiji realized through the help of his London disciples, Captain and Mrs. Sevier, his long cherished dream of setting up a monastery in the Himalayas. (ND 4. 537)
Dec 1897
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Epilogue - The message of Sri Ramakrishna and Swamiji was disseminated not only by the preaching activities of the Order, but through the medium of the written word. (ND 4. 537)
Dec 1897
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Epilogue - An important part of the work of the Ramakrishna Mission was the opening of temporary relief centers in times of disaster. (ND 4. 538)
Dec 1897
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Epilogue - Other relief work was set up under the guidance of Swamiji by his various brother monks and disciples. (ND 4. 538)
Dec 1897
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Epilogue - By mid 1899 Swamiji's health had become dangerously shattered. (ND 4. 539)
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