At this out-of-the-way village of Saas-Fee the Swami received a letter that changed the course of his continental tour. This was an invitation from the well-known German Orientalist, Paul Deussen, Professor of Philosophy at the University of Kiel. The Professor had been studying the Swami's lectures and utterances and had found in him an original thinker and a spiritual genius. Deeply interested in the Vedanta philosophy and having recently returned from India, he naturally desired to meet the Swami and to discuss philosophical questions with him. He had written to the Swami's London address, cordially inviting him and Mr. Sturdy to visit him at his residence in Kiel, and his letter had been forwarded to Saas-Fee. Though, as it turned out, Sturdy was unable to accept the Professor's invitation, the Swami did so. "Miss Muller telegraphed for Prof. Deussen last night," he wrote to Sturdy in a postscript to a letter dated August 8; "the reply came this morning, 9th August., welcoming me; I am to be in Kiel at Deussen's on the 10th September. Where will you meet me? At Kiel? Miss Muller goes to England from Switzerland. I am going with the Seviers to Kiel. I will be there on the 10th September" The Swami's travelling companions insisted, however, that before visiting Kiel he complete his Swiss tour, and they arranged that he also see something of Germany on the way. From Saas-Fee the party travelled to Lucerne, which has one of the most beautiful settings of any town in Switzerland. There they visited all the near-by places of interest. With the exception of Mr. Sevier, all made, the ascent of Mount Rigi by the mountain railway — a fascinating experience, the view from the summit commanding one, of the finest snow vistas in the world. Among other things the Swami saw in Lucerne was the Lion Monument, the main feature of which is a dying lion hewn from live sandstone from a model by the famous Thorwaldsen and so reflected in the pool as to give a strange and majestic effect. He also passed through the two covered wooden bridges across the Reuss, one of which is ornamented with, painted panels illustrating the history of Switzerland, and the other with paintings depicting the "Dance of Death". He visited the museum of Lucerne as well as the historic cathedral which contains the seventeenth-century organ with the celebrated "Vox Humana". He was much interested in this tone produced by a special stop and resembling in every respect the voice of a man. Indeed, on hearing it he thought that it was actually a human voice. One day the travellers went by steamer across the beautiful Lake Lucerne and were charmed with the scenery on its shores. When he saw the chapel dedicated to William Tell, he recalled the career of that great patriot. The 'Swami not only saw many pleasing and historic spots in Lucerne, he was also able to find there the hottest chillies he had ever eaten in the West. The vendor was astounded to see him eat them raw — and that with evident gusto, remarking the while, "Haven't you anything hotter?"

From Lucerne onward the way was relatively easy; there was no more bouncing over rough and steep roads, no more climbing mountains on muleback. The travelling was now all by train or, for a stretch, by steamer up the Rhine. In his article "Vivekananda in Germany and Holland, 1896" Swami Vidyatmananda has provided us with the details of this trip, some of which had not theretofore been recounted in the Life. We need not here go over the ground that has been so thoroughly and interestingly covered by him; rather, let us just quickly follow the trail to Kiel in broad leaps and bounds.

Lucerne to Schaffhausen on the Rhine in the northernmost corner of Switzerland was a half day's train trip from Lucerne, the most effortless journey since the party had left Geneva to plunge into the Alps almost exactly five weeks earlier. In Schaffhausen-a medieval city containing an ancient monastery (once Benedictine) and a thick-walled castle-the Alps were left behind. But here nature was still prodigally spectacular: the Falls of the Rhine, the grandest waterfall in Central Europe, roared over a sixty-foot limestone cliff about two miles downstream from the city. They were, to be sure, nothing in height and width compared with the falls of Niagara, which Swamiji had also seen, but they were far more beautiful in Switzerland's romantic style.

From Schaffhausen, where the party spent a full day, they crossed into Germany and thence north (via Stuttgart) to Heidelberg, a theatrically beautiful town in its own right and world-famed for its 600-year-old university. Rich with old¬world, aristocratic glamour and ebullient with youthful joie de vivre, the university had, withal, an extremely high academic standard, which impressed Swamiji. During their day in Heidelberg, he and the Seviers not only visited the university, but also climbed up to the partly ruined castle that rose stalwart and imposing high above the river. They must also have walked through the streets of the old town, marveling at its strata of architectural styles-Gothic, renaissance, baroque.

Then on to the walled city of Coblenz on the Rhine, and from there (on September 1) by steamer to Cologne, sailing down the "lordly, lovely Rhine itself, passing vineyards and orchards, medieval towns and fairy-tale castles on high bluffs. It was a trip of sixty miles and, say, five hours.

Cologne (or Koln), an ancient city dating from Roman times, was more beautiful From afar for its many towers and spires than from within its gates. Of this city, from which the sweet-smelling eau de cologne gets its name, Coleridge wrote in 1828 (and no reason to think things had changed by 1896): "In Koln, a town of monks and bones,/And pavement fang'd with murderous stones,/And rags and hags, and hideous wenches,/I counted two-and-seventy stenches. But making up for any number of murderous stones and stenches, was the famed Gothic cathedral, with its two towers and five naves, its high altar, dating from 1320, its even older bejeweled shrine of the Magi, its .fourteenth-century stained-glass windows, its profusely carved Gothic choir stalls, and its rich art treasures. Here in this vast church, said to be the most magnificent of its kind in the world, Swamiji and the Seviers attended Mass.

According to Swami Vidyatmananda's reckoning, it was now September 3. The original plan had been to go directly from Cologne to Kiel, some 450 miles north, but Swamiji's engagement with Dr. Deussen was not until September 10. Thus there remained almost a full week in which to see more of Germany. The Seviers, always eager to serve Swamiji in every possible way, were ready to take him wherever he wanted to go. To travel with him anywhere and everywhere was a joy for them. "Every phase of human activity, and every department of knowledge had interest for Swamiji," Mrs. Sevier was later to write in connection with this European trip, "and his mental attitude of cheerfulness and kindness, combined with his fine intelligence and personal charm, made him the most delightful of travelling companions. They decided now to see Berlin and Dresden, and although both these cities would take them far out of their way, there might be just enough time, cutting it very thin, for this "detour."

On September 4 the party set out for Berlin, 360 miles and twelve hours by train east of Cologne. It was on this journey that Swamiji saw the prosperous, ambitious Germany of the north, which was beginning to flex its industrial and military muscles, in contrast to the devout, gracious, and home-loving Germany of the south. He was much impressed with Berlin. "Its wide streets, fine monuments and beautiful parks made him compare it favourably with Paris itself, says the Life, and from a practical point of view he may have done so, but not from an esthetic one. Several years later he was to write in his Memoirs of European Travel, "After Paris there is no other city in the Western world; everywhere it is an imitation of Paris-or at least an attempt at it. . . . The Germans are con¬structing after the French fashion big houses and mansions, and placing big statues, equestrian figures, etc. on top of them. But on seeing a double-storeyed German building one is tempted to ask-is it a dwelling-house for men, or a stable for elephants and camels, while one mistakes a five-storeyed French stable for elephants and horses as a habitation for fairies:

But there was a great deal to see in the modern city of Berlin, the dynamic center of the great, stirring energy of the country. Thus they stayed through September 6, the Seviers taking him to "every place of historic and intellectual importance. But, now, if they went to Dresden, which was not en route to Kiel, but about a hundred miles in the opposite direction, and if they spent any time there at all, they would be late for the meeting with Deussen. "Professor Deussen will be expecting us," the Life quotes Swamiji as having said. "We must not defer our visit longer. So from Berlin the party proceeded directly to Kiel, ago miles north on the Baltic Sea. They arrived on September 8, and took rooms at the Hotel Germania.

About six weeks had been spent in holiday touring, and the Swami felt that he could now take up his London work again with renewed vigour. Accordingly, he asked Captain and Mrs. Sevier to make plans to return immediately. Dr. Deussen had hoped that the Swami would prolong his visit, so that he could discuss many philosophical matters with him in the quiet retreat of his own residence, where his treasure-room of books would have added much to the interest of their talks. He tried to induce the Swami to remain if only for a few days, but when he was told that the Swami was anxious to put his work on a solid basis before returning to India, he understood and said: "Well, then, Swami, I shall meet you in Hamburg ," and thence, via Holland, we shall both journey' to London, where. I hope to spend many happy hours with you." _x000d_ Leaving Kiel, the Swami and the Seviers made Hamburg their next stopping place. Here they visited, among other places of interest, the famous Zoological Gardens. After a day in Hamburg, the party, with its additional member, Professor Deussen, travelled to Bremen, and thence, on September 12, went on to Amsterdam, where they spent three days sight-seeing and visiting art galleries and museums. The crossing of the North Sea from Amsterdam to Harwich was a most unpleasant voyage. Fortunately, it was soon over, and the travellers landed on September 17, 1896.

Deussen obviously enjoyed Swamiji's company, but he seems to have had small understanding of his spiritual attainment and status. In his autobiography, Mein Leben, he wrote an account of his meeting with him that reveals a good deal more of himself than of his subject, whom he judged by the familiar Protestant Christian concept of a holy man-dry, pale, half starved, and constantly fighting temptation. The unattached merriment of the ever-free baffled him. Recall¬ing his days with the "Indian saint," Deussen adopted a patronizing and would-be humorous tone, which ill-repaid Swamiji's friendship, and related almost nothing of interest. What one finds interesting today in connection with Deussen's account is that Swamiji met this cordial but worldly-eyed man on his own ground of philosophy and scholarship and, seeing greatness in him, took pleasure in his company. One also finds that despite the bad cold he had had in Lucerne, Swamiji's vacation, particularly his two weeks of meditation and austerity at Saas-Fee, had done him much good. Deussen wrote:

The 9th of September, 1896, the second birthday of Erika, brought us also a special surprise, the visit of Swami Vivekananda, accompanied by Captain and Mrs. Sevier. People had brought this Swami to the Chicago exposition as a sample of an Indian saint; there two friends of India, Miss Muller and Mr. Sturdy, had caused him to come to London, there to give some lectures on Vedanta. Later they had sent him to Switzerland so that he might relax, from where, after he had asked in advance if I would be at home, he had arrived on September g with the Seviers. I showed them what there was to see in Kiel and suggested that they spend a day in Hamburg, following which I joined them at Bremen, from which we left together for England. On the 12th of September the four of us went from Bremen to Amsterdam.

Following the English custom, my companions had a great quantity of baggage. We engaged a porter to conduct us to a big hotel across from the railroad station. Since my companions spoke no Dutch nor any German, it was I who did the negotiations. I asked for two single bedrooms, plus a double room for the couple. But nothing was available except two rooms, each having two beds, and since it was not easy, with all that baggage, to change hotels, I was forced, for good or bad, to share one of the bedrooms with our brown brother From the East, and that not without some apprehension, as the memory of Indian ways that I retained from my trip to India was still vivid.

No sooner had I gone into the room with the holy man to go to sleep than the first thing he did was to light a short English pipe. I could see no solution other than to open the door and window and give him a little lecture on how bad it is for the health to sleep in a room full of smoke.

He spoke Sanskrit very well and English equally well, was lively and clever by nature, was somewhat impetuous in character, a young man abounding with health, with full red cheeks, very different from our conception of a saint.

Deussen went on to speak disparagingly of Swamiji in what he no doubt thought was a perceptive and jocular way. Unfortunately, as already mentioned, his comments and innuen does came across as crude and obtuse betrayals of Swamiji's friendship, and this being the case, there seems no purpose in recording them here. Swamiji could not have read Deussen's reflections upon him, for Mien Leben was not published until 1922; thus he was spared any hurt he may have felt. Very likely, however, he would only have laughed. Did he not well know that the worldly mind views everything-high, low, and in between-with worldly eyes? Important were the professor's scholarship and affability. Deussen concluded his memoirs of his young Indian friend factually and innocuously:

The next day we visited the Royal Museum, went to the Hook of Holland, and embarked for England. In England we lived separately but met every day and did many things together. Vivekananda introduced me to his protectors, Mr. Sturdy and Miss Muller, whom I found interesting.

Grand Hotel_x000d_ Valais_x000d_ Switzerland_x000d_ Blessed and Beloved {E. T. Sturdy},_x000d_ . . . 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._x000d_ 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. . . ._x000d_ Yours ever affectionately,_x000d_ Vivekananda

The published portion of Swamiji's letter to Sturdy, written most likely on August 4, also expressed his joy at the marvelous meadows and glaciers and woods:_x000d_ _x000d_ 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._x000d_ 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._x000d_ In a second unpublished portion of this same letter, Swamiji wrote of various mundane matters, his mind, perhaps by effort, brought to touch on them. They were not unimportant:_x000d_ _x000d_ Did you hear anything from America? Is Fox still in London? Have you found a place [for the fall lectures] yet? Are you going on with your tapas also?_x000d_ I will write your introduction to the Magazine by and by, you need not be anxious._x000d_ A letter from Mrs. I. Butler inviting me to their conference at Berne reached yesterday. I have just written to her accepting the invitation. Miss Muller and the Seviers send their love. My love to Mrs. Sturdy arid the other friends.

In the 1890s a trip to Switzerland was not the simple matter it is today. Much time, money, and physical exertion were required to visit that land of marvellous scenery, hazardous mountain ascents, deep snows, glacier crossings, and expensive resorts. Conveyances were primitive, and the roads were _x000d_ generally poor. Muleback, funicular, dandies, and horse-drawn stage-coaches were the usual methods of travel. Indeed the trip was like an adventure of sightseeing in some remote and strange land. All told, the journey was to last for nearly nine weeks. After visiting Switzerland, the party was to tour the old cities of Germany and then to return via Amsterdam to London.

For serenity, remoteness, and beauty, the Swiss Alps were probably as close to the Himalayas as one could come without leaving the Western Hemisphere. Particularly was this true in the 1890s when tourists-though plentiful enough-had not yet descended (or ascended) en masse upon the lovely mountain valleys. The little villages were hard to get to; yet at the same time they contained comfortable Victorian hotels, built to accommodate a few dedicated European and English view-lovers and mountain-climbers.

At the far end of the lake, some forty miles away, stands the Castle of Chillon, made famous by Lord Byron's poem "The Prisoner of Chillon", which tells of the long imprisonment there of a Swiss patriot. A visit to this romantic and picturesque spot ended the party's sojourn in the historic city. The travellers had originally intended to remain longer, but the programme was suddenly changed, and we next find them fifty-six miles southeast in the far-famed resort of Chamonix in southeast France.

On another day, the party went on an excursion to the far end of the lake to visit the Castle of Chillon, made famous by Lord Byron's poem "The Prisoner of Chillon." Perhaps they followed a guide from the lovely surroundings of the castle to the "dungeons deep and old . . . below the surface of the lake," to whose stone columns the Swiss patriot Francois Bonivard had been chained for six years with his two younger brothers, both of whom died beside him one by one. It would have seemed a dark and fearful vault to every¬one except, perhaps, to Swamiji, who may have found it as later he would find another ancient European dungeon-a splendid place to meditate.

Now as the party approached Chamonix the grand spectacle of Mont Blanc opened up to view, presenting a sight which the Swami said he had not enjoyed even in the Himalayas. "This is really wonderful!" he cried out. "Here we are actually in the midst of the snows l" "In India", he said, "the snow is so far distant that one walks and climbs for days and days to come near it. But then, the Alps are mere hills compared with those mighty peaks that tower on the borders of Tibet." "Yet," he continued, this is beautiful! Come! Let us make the ascent of Mont Blanc!" But the guides told them that only skilled mountaineers should attempt such a feat. This was a disappointment to him, but as he gazed through the, telescope and saw the appallingly steep ascents, he granted that to climb them would be impracticable. However, he was bent on crossing a gla1cier at all costs. Without this, he felt, his visit to the Alps would be incomplete. Fortunately, the famous Mer-de-Glace, also in France, was within easy reach. Accordingly, several days later the party travelled on muleback to the village whence the passage over the glacier begins. The actual expedition was not so pleasant as the Swami had anticipated. It was difficult to keep his footing. Every now and then he would pause to gaze down the deep crevasses, or to admire the beautiful tints of green that were everywhere to be seen, When the glacier proper is crossed, a very steep ascent must be climbed to reach the village above. It was here that the Swami suffered from vertigo for the first time in his life; his foot slipped more than once, and he was glad when he reached the little chalet at the summit without accident and 'Was restored by a cup of refreshingly hot coffee.

Like a boy out of school, Swamiji was by no means lacking in physical energy. Confronted with the magnificence of Mont Blanc, he at once wanted to climb to its summit of 15,771 feet. He was dissuaded, for although, as a travel book says, "the ascent offers no difficulty for experienced climbers with a guide [two guides in the 1890s] . . . It is extremely fatiguing: ' Nearby, however, was the famous Mer-de-Glace, a glacier that could be more easily crossed than the mountain climbed -though the crossing was no gentle stroll._x000d_ One early morning the party set out. First, they had to climb for three hours on muleback to reach the glacier itself; then they made a steep descent to the edge of the ice; next, they crossed the Mer-de-Glace on foot. It was a stormy "sea" furrowed with high frozen waves, deep crevasses, and slippery _x000d_ troughs. They advanced with the aid of steel-pointed alpen-stocks and spiked soles fastened to their shoes. Miss Muller, who' in her younger days had thought nothing of tricycling for fifty miles at a stretch or rowing for twenty and who, more¬over, was an old hand at Alpine climbing, very probably took the glacier in her stride, cheering the others on. In any event they all managed to reach the other shore without mishap. But then, as though this crossing, which took about three ¬quarters of an hour, were not enough, there was a hair-raising ascent on the other side. This consisted of a series of extremely narrow paths and stairs roughly hewn across the sheer face of a precipice and unrailed on their outer edge. This upward passage was called the "Mauvais Pas." Swami Vidyatmananda points out that the name means simply "tight corner" or "awkward situation" and not, as Mark Twain would more feelingly have it, "the villainons road." But it was a tight corner indeed in which to have vertigo. And a spell of vertigo overcame Swamiji on the face of that precipice, with nothing between him and the frozen "sea" far below. His foot slipped several times, the first edition of the Life recounts, and one can imagine that each time the hearts of his companions stopped. After about forty-five minutes of this harrowing ascent, the party reached a little chalet at the summit, where they had a restoring cup of coffee and a blessed rest.

Observing the characteristics of the peasantry, the Swami remarked to his friends: "Why, these people in many of their manners and in their costumes remind me of the peasants in the hills of the Himalayas! Those long baskets that they carry on their backs are exactly like those used in the mountainous districts of my country." It was in these Himalayas of Europe that the Swami spoke to those who were to be the founders of the Advaita Ashrama and to dedicate their lives to, it, of his cherished dream of establishing a monastery in the heart of his own beloved Himalayas. Even before starting 'on this tour he had written from London to the Hale sisters: "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 materialize somewhere in the Himalayas." Now in the Alpine snows he cried. "Oh, I long for such a monastery where I can retire from the labours of my life and pass the rest of my days in meditation. It will be a centre for work and meditation, where my Indian and Western disciples can live together. I shall train them as workers, the former to go out as preachers of Vedanta to the West, and the latter to devote their lives to the good of India." A thought, something akin to a vision, also crossed the minds of the Seviers; and the Captain, speaking for himself and his wife, exclaimed, "We must have such a monastery!" At the time, it seemed only a passing remark, but as the months went by, those words spoken in the midst of the Alps were seen to have been prophetic. So deep had the idea sunk into the hearts of these two disciples that within three years the Swami's great desire was fulfilled through their practical help and co-operation.

Swamiji had very much wanted to cross a glacier, and it would appear that he enjoyed the adventure, and surely also the awesome and silent majesty of the glacier itself. On the way back to Chamonix (a relatively easy route negotiated on muleback), he seems to have been in high spirits, talking warmly of the similarity between the Alpine peasants and those of the Himalayas. Then he went on to speak of the sacred Himalayas themselves and of his longing to establish a monastery there._x000d_ According to the Life, this was the first time the Seviers had heard of Swamiji's dream of a Himalayan ashrama. But one finds that in a letter to the Hale sisters, dated July 7, well over a week before leaving London, he had written, "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 materialize somewhere in the Himalayas. It would appear from this that Swamiji had already discussed his plan for a Himalayan Math (monastery) with the Seviers-though perhaps not in such detail as now, with snow peaks all around and in the air the fragrance of pine and larch.

Like a boy out of school, Swamiji was by no means lacking in physical energy. Confronted with the magnificence of Mont Blanc, he at once wanted to climb to its summit of 15,771 feet. He was dissuaded, for although, as a travel book says, "the ascent offers no difficulty for experienced climbers with a guide [two guides in the 1890s] . . . it is extremely fatiguing: ' Nearby, however, was the famous Mer-de-Glace, a glacier that could be more easily crossed than the mountain climbed -though the crossing was no gentle stroll._x000d_ One early morning the party set out. First, they had to climb for three hours on muleback to reach the glacier itself; then they made a steep descent to the edge of the ice; next, they crossed the Mer-de-Glace on foot. It was a stormy "sea" furrowed with high frozen waves, deep crevasses, and slippery troughs. They advanced with the aid of steel-pointed alpen stocks and spiked soles fastened to their shoes. Miss Muller, who' in her younger days had thought nothing of tricycling for fifty miles at a stretch or rowing for twenty and who, moreover, was an old hand at Alpine climbing, very probably took the glacier in her stride, cheering the others on. In any event they all managed to reach the other shore without mishap. But then, as though this crossing, which took about three -quarters of an hour, were not enough, there was a hair-raising ascent on the other side. This consisted of a series of extremely narrow paths and stairs roughly hewn across the sheer face of a precipice and unrailed on their outer edge. This upward passage was called the "Mauvais Pas." Swami Vidyatmananda points out that the name means simply "tight corner" or "awkward situation" and not, as Mark Twain would more feelingly have it, "the villainons road." But it was a tight corner indeed in which to have vertigo. And a spell of vertigo overcame Swamiji on the face of that precipice, with nothing between him and the frozen "sea" far below. His foot slipped several times, the first edition of the Life recounts, and one can imagine that each time the hearts of his companions stopped. After about forty-five minutes of this harrowing ascent, the party reached a little chalet at the summit, where they had a restoring cup of coffee and a blessed rest.

From Chamonix, the travellers made a four-day mountainous trek to the village of Little St. Bernard. High above the village rises a pass, on the crest of which stood a hospice of Augustinian monks. At Little St. Bernard the Swami was shown a litter of Saint Bernard pups, offsprings of the famous dogs bred and trained at the hospice. Forgetting that the dogs could not stand a tropical climate, the Swami in his enthusiasm exclaimed, "I want one of those puppies to take with me to India!" Fortunately — for a Saint Bernard puppy would certainly have perished even before reaching India — all the dogs had been sold. _x000d_ Later they visited the resort of Zermatt, one of the beauty-spots of Switzerland, set in the midst of glaciers and high mountains, including Monte Rosa, the famous Matterhorn, and Gornergrat. Here they hoped to climb the Gornergrat in order to secure the view of the Matterhorn, but of the party only Captain Sevier succeeded in reaching the summit, the air being too rarefied for the others._x000d_ At the request of Miss Muller, the party next travelled to the little Swiss village of Saas-Fee in the Upper Rhone valley, where they made a sojourn of nearly two weeks. The Swami was at his best in this village nestling in the Alps. On all sides rose snow-capped peaks; all about was the silence and the peace of village life. No rude note of worldliness crept in. It was here that he enjoyed some of the most luminous spiritual moments of his life. He seemed far, far away from all worldly concerns. He was not even the Teacher, but the silent, meditating monk of old. Many times as he walked on the mountain paths or stood on some great elevation, the longing and the freedom and the supreme insight of the monastic life were imprinted on his face, and his companions seemed to be caught up with him in a world of meditation and peace.

From Chamonix the party visited the monastery and hospice of Little St. Bernard, which was run by Augustinian Canons, assisted "by lay-brothers and the famous St. Bernard dogs." Little St. Bernard should not be confused with its farbetter-known brother-hospice, Great St. Bernard, situated on the high and much-traveled Alpine pass of the same name. Little St. Bernard is in the Graian Alps between France and Italy, about twenty-five mild south of Chamonix as the crow flies. That crow could probably make the trip in one or two unhurried hours, but for human beings in the 1890s Little St. Bernard was an arduous two-day trek from Chamonix. Swami Vidyatmananda has described the probable 1895 route in interesting detail. To quote briefly, "Much of the trip was done by following bridle paths [on horseback or on mules] which edged mountain torrents. At least two passes of more than ten thousand feet had to be traversed. But there were inns along the route. The [second] day a guide would be necessary . . . since one went along the edge of glaciers._x000d_ The swami suggests that it was because of' Swamiji’s interest at the time in mountain monasteries that he journeyed to thin unlikely, far-out-of the-way place. Certainly, it was not for the scenery; for, like that of Great St. Bernard, the scenic aspect of Little St. Bernard is bleak, both being above the timberline. This is not to say that bleakness in itself does not have its austere beauty; it is only to say that one would not go so long and hard a way for that sight alone. Rather, it was, surely, the monastery-the lonely monastery in the high mountains -that called to Swamiji. The stone buildings were as austere as their surroundings, but their monks were warmly welcoming to the travelers-for to render aid to those who needed it was one of their ways of serving God. Swamiji very likely talked at length with the abbot then in charge--Abbe Pierre Chanoux, who, Swami Vidyatmananda tells us, was a selfless and well-loved pastor to the simple mountain villagers._x000d_ The only thing we know about this visit is that the romping St. Bernard puppies, who had been born there and who, no doubt, assisted in welcoming the guests, won Swamiji's heart. He very much wanted to buy one-most probably for his Himalayan ashrama. But there was a long way to go to the Himalayas, and one wonders what he, or anyone else, would have done with an enthusiastic St. Bernard puppy in London, or what that heavy-coated puppy would have done in, say, Madras. "Fortunately," the life remarks, the puppies had already been sold ._x000d_ Since Swamiji no doubt followed the long trail to Little St. Bernard with his future Himalayan Math in mind, let us take time out here to recall what is known of his thoughts on the subject-what he wanted the Himalayan centre to represent, what part he wanted it to play in his overall world mission.

One of those who were with him in the wondrous sojourn at Saas-Fee said: "There seemed to be a great light about him and a great stillness and peace. Never have I seen the Swami to such advantage. He seemed to communicate spirituality by a look or with a touch. One could almost read his thoughts which were of the highest, so transfigured had his personality become!"

In his valuable article "Vivekananda in Switzerland, 1896" Swami Vidyatmananda has traced in vivid detail Swamiji’s Swiss tour-uphill and down, over high mountain passes, alongside torrents, and across glaciers, in horse-drawn stage¬coaches, or diligences, on muleback, on foot, and by train. Much of his information was gathered through firsthand research, for he followed in Swamiji's footsteps, making use of old guide books to recreate the scenes, routes, and conditions of the 1890s. Since Vidyatmananda's article has been published in the Prabuddha Bharata,1 the detailed information it provides need not be repeated here, but its author's careful research will nonetheless be of help to us in following Swamiji on his Alpine tour-a tour that he seems to have thoroughly enjoyed-"constantly on the move getting a much needed rest.

At eleven o'clock on the morning of Sunday, July I 9, he and his companions left London with the best wishes of all his students and disciples At Dover, the party took passage to Calais, crossing the English Channel, which, though often choppy, chanced on this occasion to he comparatively calm. In order to break the long train ride between Calais and Geneva the travellers spent the night in Paris, and on the following day resumed their journey, arriving in excellent spirits at Geneva. The hotel in which they found accommodations overlooked the beautiful and peaceful Lake Leman. The cool, invigorating air, the intense blue of the waters, the sky, and the fields, the picturesqueness of the houses, and the novelty of things about him deeply appealed to the Swami._x000d_ Though somewhat tired from the long journey, he was impatient, after a brief rest, to be out of doors. Accompanied by his friends, he spent the greater part of the day at a national exhibition of Swiss products and industries, which was being held that summer in Geneva. He was exceedingly interested in the local arts and crafts, particularly the celebrated wood-carvings. But the most fascinating feature of the whole exhibition, to the Swami's happy mind, was a large, captive, balloon. As soon as he saw it, he exclaimed, "Oh, we must go up in the balloon!" The idea of floating in the air took possession of him, and until sunset, when the balloon was to ascend, he was as impatient as a boy. Mr. Sevier was also eager to take the balloon ride, but Mrs. Sevier preferred terra firma. The Swami would hear nothing of her objections, and finally she acquiesced; whereupon they entered the balloon. Up — up — up! The day was perfect, the sunset gorgeous. There was not the slightest sensation of unpleasantness, for the balloon sailed steadily and smoothly in the evening air. They all enjoyed the experience immensely and were regretful when they found the balloon descending to its base. The Swami was eager to go up again, but other interests intervened, and after taking dinner at a near-by restaurant, they returned to the hotel, carrying with them as souvenirs of their aerial experience photographs taken of themselves on the exhibition grounds immediately after the balloon had made its descent. The Swami was seen therein with his smiling face. (Unfortunately, these photographs are not today available.) _x000d_ Geneva is a great bathing-resort, and the Swami bathed twice in one of the spacious bath houses or protected swimming pools formed in the Lake Lèman.

The party of four-Swamiji, Captain and Mrs. Sevier, and Miss Henrietta Muller-left Dover on Sunday afternoon, July 19, and crossed the English Channel to Calais. From there they went by train to Paris, where they spent the night in a hotel, the name of which is lost to us. The following day the party entrained for Geneva. There they took accommodations in a hotel overlooking Lake Leman, the largest lake in Western Europe, long, narrow, and fed by the waters of the, Rhone. They were now in sight of the Alps; big cities, noise, crowds, pounding traffic-all such drains on body and nerves belonged to some distant and forgotten world. Indeed, one might say that it was here in Geneva that Swamiji's vacation really began. And one of the first things he did was to go up in a balloon._x000d_ This large, hydrogen-inflated sphere, with a passenger basket hanging below and a long tether for safety, was, to Swamiji, at least, the main attraction of a national exhibition of Swiss handicrafts and industrial products then being held in Geneva. Interested though he was in the Exhibition itself, it was the balloon that captivated him. In the still hour of sunset, the party entered the basket-Mrs. Sevier reluctantly, but unable to resist Swamiji's enthusiasm and up they went. "Up-up-up!" says the life. "The balloon sped upwards and upwards, like some great bird at ease in its own element. The day was perfect, the sunset itself gorgeous . . . and the balloon sailed steadily and smoothly in the evening air. It was all too short a ride, and Swamiji so much enjoyed it that he wanted to go again before night fell. But "other interests intervened," and the hungry party went to a restaurant instead._x000d_ They stayed for three days in Geneva. Aside from taking the smooth, silent balloon-ride high above the city, Swamiji bathed twice in the bracing waters of the Rhone River as they flowed swiftly from Lake Leman through one of the city's bathhouses.

This quiet life at Saas-Fee completely restored the Swami. There was only one incident of a slightly disturbing character. He had been walking one morning with his friends, reciting and translating passages from the Upanishads, creating in the Alps an Indian atmosphere, when, lost in reverent contemplation, he had gradually dropped behind. 'After a short time, they saw him approaching rapidly, calling out in great excitement, "I have' been saved by the grace of the Lord!" Catching up with them he explained. "I was walking along, planting my alpenstock firmly on the ground. Suddenly it broke through into a deep crevice and I almost fell over the precipice. Certainly it was only a miracle that saved me!" His friends were greatly agitated when they heard this and congratulated themselves and the Swami on his marvellous escape. Thenceforth they took special care never again to leave him alone.

On the way home, there was a little mountain chapel. As the Swami saw it,' he said quietly, "Do let us offer some flowers at the feet of the Virgin!" His face shone with great tenderness and he went forth, one of the party accompanying him, and gathered some Alpine flowers. "Offer them at the feet of the Virgin", he said to Mrs. Sevier, "as a token of my gratitude and devotion." And with a strange note of religious certainty, he added, "For She also is the Mother.." He would have offered them himself, but feared that his not being a Christian might cause trouble.

As we have seen at the beginning of this book, Swamiji had wanted in the summer of 1895 to train into "practical Advaita realization a small band of men and women" at Thousand Island Park. "It is the patient up building of character," he had written to Sturdy in this connection, "the intense struggle to realize the truth; that and that alone will tell in the future of humanity. One might say that the cottage at Thousand Island Park, where for more than six weeks Swamiji taught and trained a few men and women-monastics and house holders alike-was the seed, as it were, of a permanent Advaita Ashrama which, situated at the top of the world, would serve all who could climb to its heights and remain there. Indeed, to create men and women of Advaitic realization was (according to himself) the very crux of Swamiji's mission. Even a few such people, he often said, would revolutionize the entire world. It is very possible, therefore, that a permanent, firmly established, and all-welcoming Advaita Ashrama in the Himalayas had been in his mind at least from early in 1895, when the practical working out of his world mission seems to have taken definite, conscious shape in his mind. It was this long thought-out plan to which he gave voice in the Alps, the "miniature Himalayas," where his spirit soared.

The Iife quotes him (through Mrs. Sevier's first-hand memory) as having said:_x000d_ _x000d_ ... It [the Himalayan Monastery] will be a centre for work and meditation, where my Indian and Western disciples can live together, and them I shall train as workers, the former to go out as preachers of Vedanta to the West, and the latter to devote their lives to the good of India.

Two or three years later, shortly after the Seviers had found and purchased an old Himalayan tea plantation, where the Advaita Ashrama was to be established, Swamiji would clearly define its general purpose and scope. In March of 1899 he sent to his disciple Swami Swarupananda, who was then editing the Prabuddha Bharata, four paragraphs to be published together with matter he had already approved. It was his prospectus for the Ashrama. Attached to it was the following note, heretofore unpublished:_x000d_ My dear S[warupananda]._x000d_ I have no objection whether Mrs. Sevier's name goes on top or mine or anybody else's, the prospectus ought to go in the name of the Sevier's, mustering my name also if necessary. I send you a few lines for your consideration in the prospectus. The rest are all right._x000d_ I will soon send the draft deed._x000d_ V.

The first four paragraphs (barring the last phrase of the third) are those Swamiji had sent to Swami Swarupananda. The prospectus read in full:_x000d_ _x000d_ THE ADVAITA ASHRAMA_x000d_ _x000d_ HIMALAYAS._x000d_ _x000d_ In Whom is the Universe, Who is in the Universe, Who is the Universe; in Whom is the Soul, Who is in the Soul, Who is the Soul of man; knowing him-and therefore the Universe as our Self, alone extinguishes all fear, brings an end to misery and leads to Infinite Freedom. Wherever there has been expansion in love or progress in well-being, of individuals or numbers, it has been through the perception, realisation and the practicalisation of the Eternal Truth,THE ONENESS OF ALL BEINGS. "Dependence is misery, Independence is happiness." The Advaita is the only system which gives unto man complete possession of himself, takes off all dependence and its associated superstitions, thus making us brave to suffer, brave to do, and in the long run attain to Absolute Freedom._x000d_ Hitherto it has not been possible to preach this Noble Truth entirely free from the settings of dualistic weakness; this alone we are convinced explains why it has not been more operative and useful to mankind at large._x000d_ To give this ONE TRUTH, a freer and fuller scope in elevating the lives of individuals and leavening the mass of mankind, we start the Advaita Ashrama on the Hima-layan heights, the land of its first expiration, with the fullest approval and under the guidance of the Swami Vivekananda._x000d_ Here it is hoped to keep Advaita free from all superstitions and weakening contaminations. Here will be taught and practised nothing but the Doctrine of Unity, pure and simple; and though in entire sympathy with all other systems, this Ashrama is dedicated to Advaita and Advaita alone._x000d_ The main lines along which the work is to be carried on are necessarily educational and consist of sending out trained teachers and issuing publications. Arrangements, therefore, are in course of progress for training Indian and European men and women side by side, for Advaita work in the East and the West. All men and women who believe in the uplifting power of the Advaita and are ready to make their lives one with the GREAT LIFE and to help others in doing so, are invited to join the Ashrama and assist in the carrying out of its object in the manner best suited to each individual circumstances._x000d_ Swarupananda. _x000d_ (Mrs.) C. E. Sevier.

It would seem clear that Swamiji wanted the Advaita Ashrama at Mayavati to be a center of intensive spiritual and intellectual study which would train men and women to become true Advaitins. He seems to have wanted particularly a mingling here of East and West, and, as well, of householders and monastics. Above all, he wanted to make great human beings, whatever their sex, nationality, or station in life might be-human beings who "shall arise and cast off these kinder-gartens of religion and shall make vivid and powerful the true religion, the worship of the spirit by the spirit"14 Indeed, the Ashrama would be in essence like an ancient Upanishadic forest-school-but it would be for the entire world.

In April of 1900, a few months after the publication of the above prospectus, Swamiji spoke of the establishment of Advaita Ashrama at Mayavati as the very heart of his world mission. In his San Francisco lecture "Is Vedanta the Future Religion?".. (from which comes the quotation in the above paragraph) he left no question in anyone's mind that he wished, as the servant and messenger of Sri Ramakrishna, to bring not a new philosophy but a new method of spiritual practice into the world at large. The following passages from Swamiji's lecture will be familiar to many readers, but let us quote them here anyhow, for they constitute a sort of manifesto:

If Vedanta-this conscious knowledge that all is one spirit-spreads, the whole of humanity Will become spiritual. But is it possible? I do not know. Not within thousands of years. The old superstitions must run out. You are all interested in how to perpetuate all your superstitions. Then there are the ideas of the family brother, the caste brother, the national brother. All these are barriers to the realisation of Vedanta. Religion has been religion to very few. . . ._x000d_ There is another side to the question. Everyone says that the highest, the pure truth cannot be realised all at once by all, that men have to be led to it gradually through worship, prayer, and other kinds of prevalent reli¬gious practices. I am not sure whether that is the right method or not. In India I work both ways._x000d_ In Calcutta, I have all these images and temples-in the name of Cod and the Vedas, of the Bible and Christ and Buddha. Let it be tried. But in the heights of the Himalayas I have a place where I am determined nothing shall enter except pure truth. There I want to work out this idea about which I have spoken to you today [the teaching of Advaita Vedanta]. There are an Englishman and an Englishwoman in charge of the place. The pur¬pose is to train seekers of truth and to bring up children _x000d_ without fear and without superstition. They shall not hear about Christs and Buddhas and Shivas and Vishnus -none of these. They shall learn, from the start, to stand upon their own feet. They shall learn from their childhood that God is the spirit and should be worshipped in spirit and in truth. Everyone must be looked upon as spirit. That is the ideal. I do not know what success will come of it. Today I am preaching the thing I like. I wish I had been brought up entirely on that, without all the dualistic superstitions. . . ._x000d_ I am the servant of a man who has passed away. I am only the messenger. I want to make the experiment. The teachings of Vedanta I have told you about were never really experimented with before. Although Vedanta is the oldest philosophy in the world, it has always become mixed up with superstitions and everything else.

In June of 1900 there appeared in Prabuddha Bharata a more or less detailed plan of how Swamiji's experiment would be carried out. In as much as this article was published during his absence in America, it was very probably not written by him; nor does it seem to be in his style. But however that may be, the article lays down qualifications for membership at Advaita Ashrama and describes the proposed regime; the requirements were necessarily strict and rigorous. The article read in part as follows:

THE ADVAITA ASHRAMA:_x000d_ A Few Explanatory Words._x000d_ _x000d_ The Ashrama aims at helping with its best might, such men as sincerely long for a life truly suited for the culture of deep spiritual instincts abiding in the human heart. While believing naturally in the elevating power of all systems of religion and allowing its members full liberty to choose and follow their own ways of upasana, the Philosophy of Advaita-which derives its support not only from the simple unequivocal text of the Srutis but also from the results of modern scientific research-forms the basic principle of its thought and action. . . ._x000d_ Those only who struggle to be entirely free from sensual appetites are capable of walking on the path, "sharp like the edge of a razor and pronounced extremely difficult by the wise." The Ashrama, therefore, lays down, as the first condition for membership, the rule that every member should take the vows of poverty, chastity and obedience. This excludes all those who have not that true longing for spirituality which ever delights in the freedom of renunciation. It also precludes the possibility of the members having to bear their own expenses of living in the Ashrama._x000d_ . . . [It is enjoined] upon every one of the members to give that respect and toleration to the habits and religious opinions of others, which he would they should accord to his, and to practice in daily life his belief in the Brother¬hood of man and the Selfhood of all._x000d_ Now, as everything depends upon a strong physique, and as a good climate and moderate exercise almost ensure it to those whose habits are regulated by strict discipline, the Ashrama deems it wise to have some of its manual work done by the members. . . ._x000d_ Study would form another important and necessary occupation of the members. The usefulness of discrimi¬nate study in an institution of this character cannot be too much emphasized. It prevents the spirit of religion from lapsing into dead formalities and weakening super¬stitions, by bringing the touchstone of a refined under¬standing to bear upon whatever comes in its garb and lifts the mind pleasantly and unconsciously from the sense¬ plane to the region illumined with exalted thought. . . ._x000d_ The last, though not the least object to be particularly attended to by the members of the Advaita Ashrama, is Yoga. This is the channel through which the energy acquired by judiciously following the disciplinary methods indicated above, should be directed in order that they may lead up to the highest point of spiritual evolution and ground the character firmly on the adamantine rock of conviction, gained through practical experience in spiritual truths._x000d_ Those Sannyasin members of the Ashrama who can give satisfactory testimony of their abilities-physical, intellectual and spiritual-to take the responsible position of teachers, will be sent out to teach what they themselves have learnt by study, meditation and Yoga. "Example is better than precept," and the Ashrama will always look to the all-sided development of the members as its sole concern, rather than seek to swell its body by indiscriminate admission._x000d_ But as the Advaita Ashrama believes that a single day spent in religious discipline in the company of men leading a higher life, may leave impressions capable of proving a tower of strength in trying circumstances, it will gladly admit members who have a mind to take up the house¬holder's life, after making them, to some extent, fit for its heavy responsibilities by receiving some training in the Ashrama. It should be clearly understood that during the period of training these members will have to abide strictly by the rules stated above.

THE ADVAITA ASHRAMA_x000d_ OBJECTS_x000d_ _x000d_ 1. Study and practice towards realization of the_x000d_ Advaita Vedanta-the Oneness of Existence._x000d_ 2. Training of Brahmacharins and Sannyasins to carry the Gospel of Advaita to all men in all lands._x000d_ The Advaita Ashrama is situated in a secluded spot amidst some of the loveliest of Himalayan Sceneries. The climate is one of the best in India. . . ._x000d_ Brahmacharins are admitted as inmates for training under the rules of the Ashrama. Attempts will be made to make special arrangements for the residence in the Ashrama, temporarily or permanently, of Vanaprasthas, Householders and others, on application._x000d_ All particulars will be gladly furnished on enquiry by the manager of this paper.

Perhaps no householders applied, or perhaps because of the limited accommodations at Mayavati it was found impossible to arrange for their temporary or permanent residence in the Ashrama. In any event, this part of the original prospectus faded out. But most of Swamiji's ideas were put into practice. Prabuddha Bharata has been regularly edited at Mayavati for more than three-fourths of a century; many male monastics have been trained there who have then gone out to teach, some in the West; Western brahmacharins are admitted for training; above all, the principles of Advaita Vedanta have been kept pure, no "dualistic weakness" befogging them.

This last and most important of Swamiji's ideas was almost destroyed at the very outset and but for his actual presence at Mayavati might have become an unrealized dream. It is recounted that by the time he visited the Ashrama in 1901 the daily ritualistic (albeit simple) worship of Sri Ramakrishna was being performed in a room dedicated to the purpose. "When Swamiji became aware of this," one account reads, "he vehemently reproached Mother Sevier and Swarupananda, pointing out that in this Ashrama only the Advaita way of life was to be lived, and Puja (ritual worship) was against the regulations. Although Swamiji did not give an order to remove the shrine, his meaning was no doubt perfectly clear, and the worship was soon discontinued. Some who were devotionally inclined may have felt uneasy living at a shrineless ashrama, but to one who confided his sense of conflict to her, Sri Sarada Devi (Holy Mother) wrote in September of 1902, "One who is our Guru [Sri Ramakrishna] is [all] Advaita. You are all His disciples. So you too are Advaitavadins.

To his friend Lala Badri Sah of Almora he wrote on August 5, after his visit to Little St. Bernard, "I want to start a Math at Almora or near Almora rather. I have heard that there was a certain Mr. Ramsay who lived in a bungalow near Almora and that he had a garden round his bungalow. Can't it be bought? What is the price? If not to be bought, can it be rented? Do you know of any suitable place near Almora where I can build my monastery with a garden etc.? I would rather like to have a hill all to myself. Hoping to get an early reply.

In November Swamiji would write again to Badri Sah, this time even more specifically, "We want a whole hill, with a view of the snow-range, all to ourselves."20 It was as though he were visualizing the property that would be later found at Mayavati and exactly describing it.

From Chamonix they now went on to Zermatt in the Valais Alps, a hard trip by diligence and train of a day and a half, with a stop over at Martigny.* The village of Zermatt was famous for its view of the great Matterhorn that towered above it like some majestic and incredibly steep rock-pyramid (14,700 feet above sea level). From the village one could go on excursions up nearby mountains for even closer, more awe-inspiring views. One such trip was a comparatively gentle climb on muleback up the Riflieberg, from which one enjoyed, as one ascended, ever finer and fuller sights of the Matterhorn and the Gornergrat. But from the Gornergrat itself, a higher mountain than the Riflleberg, one could have what one guide book describes as "one of the most breathtaking panoramic views in all Switzerland. The rack-and-pinion railway that today carries passengers up the Gornergrat (10,290 feet above sea level) would not be built until 1898, and Captain Sevier was the only member of the party to attempt the then strenuous and long ascent. It is more than probable, however, that the entire party made the excursion up the Riflieberg and stayed overnight at the summit. Indeed, we know that Swamiji picked Alpine flowers on the glacier of Monte Rosa, which is easily accessible from the summit hotel._x000d_ * Swami Vidyatmananda has pointed outin his article "Vivekananda in Switzerland" (Prabuddha Bharata,April I973, page I84) that the itinerary given in the Life in connection with the visit to Zermatt cannot be correct. I have here followed his version.

One of these small flowers he sent in a letter (probably on August 3 or 4) to his disciple Kripananda. "I went to the glacier of Monte Rosa yesterday," he wrote, "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._x000d_ * In his "Leaves from an Ashrama: II. Winter Flowers" (Vedar~ta for East and West, No. I73, pages 26-27), Swami Vidyatmananda writes of the Alpine flower that Swamiji sent to Kripananda: "What species of flower did Swamiji send? The ashrama resident had often wondered. One thinks immediately of the edelweiss. But he rejected that choice as being a flower too bulky to be pressed between folds of paper and fitted easily into an envelope.He decided that it must have been the Ranunculus glacialis, or Ranunculus of the Glaciers. This is a low-growing plant whose flowers of five petals resemble the old-fashioned single rose, some three centimeters (a good inch) in diameter, pale pink in colour, with numerous stamens of gold. The Ranunculus of the Glaciers blooms in the Alps as high as 4,200 meters, or about I3,000 feet."In consulting the guidebook's description of the characteristics of the Ranunculus of the Glaciers, he could see the fitness of Swamiji's gesture in recommending this as a model to be followed by a devotee.The plants do not fear the cold (they are found in Greenland and the Arctic, as well as in the high Alps). They require so little earth that the mountaineer, coming upon them in his ascent, is almost led to believe that they spring forth from pure rock. And they cannot be tamed to grow at lower levels in cultivated gardens."

It was an affectionate and heartening letter, written on impulse. "A few days ago," he wrote to Goodwin on August 8, "I Felt a sudden irresistible desire to write to Kripananda. Perhaps he was unhappy and thinking of me. So I wrote him a nice letter. Today from the American news [he had heard from different letters "a lot about Kripananda"], 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.

Kripananda was indeed in misery. In the last chapter we found him darkly hinting at imminent death in a postscript of a letter dated July 2. In his next letter to Mrs. Bull, dated July 17, in which he expressed relief that she had not voyaged to England, he made a still more stunning announcement:_x000d_ I wish to prepare you slowly to the shocking news which may reach you some of these days to the effect that the Swami Kripananda has become a bar-tender. I hope you will not blame me if, driven by necessity, I should grasp at this only chance to make a living by a profession so humiliating to the dignity of a religious teacher. All my attempts to obtain a position as a teacher proved fruitless because of my affiliation with the Swami Vivekananda, and as I am not yet far enough advanced in Yoga to live from mere breathing exercises, I must-bon gre mal gre--resign myself to doing the lowest kind of work that will help me to keep soul and body together._x000d_ This was, of course, simply a signal of distress, a cry for attention after a period of silence from Mrs. Bull. She had not responded to his talk of dying, but the bartender threat would have been to her another and a graver matter. She replied at once. (It is very likely that she also relayed the news in a letter to Swamiji, which would have been among those to reach him a few days after he had intuited Kripananda's despair.)

"For so I must call you now," she wrote, "and I must also, having given you the opportunity to write me without reserve speak to you in sincerity and truth without reserve." Her letter, the date of which, all things considered, was probably August 1 or 2, then continued:_x000d_ Asking as you have my motherly service and protection in the spiritual sense, I must demand on your part that sincerity and truthfulness that acknowledges sin as virtue to the one whom motherly service is invoked._x000d_ This you have denied me. You have broken not only your Sanyasin vow of charitableness, but of pure thought and speech. You have tampered with unclean books & taught from them. [This was a reference to the "Tattvas" (see chapter eight).]_x000d_ If a way has opened to you to heal the bodies of men thank God reverently and, while serving others, pray for the beginning of that child-like purity and love that shall redeem and regenerate your own soul. I charge you henceforth to offer yourself to no living soul as a religious teacher. This charge is to your own salvation, and the penalty one that will consume [illegible] of your being dedicated to the pure flame of Ram Krishna's life and teachings._x000d_ Renouncing your Sanyasin name, I can then in the spirit of truth receive you in all unchanged kindness and protection.

This high-handed and devastating letter, which Kripananda did not answer, was the last in their long correspondence. Mrs. Bull continued to receive news of him from Martha Hamilton and continued to help him in indirect and covert ways, but her esteem and her personal kindness, which had meant so much to him, he had lost. He received the blow of her last letter in the first days of August, just around the time that Swamiji in Switzerland heard, as it were, his cry of pain and sent him his blessings. In his letter of August 8 to Goodwin Swamiji wrote in connection with Kripananda: "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.

On that roughest and steepest road in the universe, Kripa¬nanda was indeed stumbling at this period of his ascent, but there were also moments of accomplishment, and of these Swamiji took greater notice than he did of the falls. In its issue of September :12, 1896, the Brahmavadin published the first part of a four part article by Kripananda entitled "The Talmud: Its Ethics, Doctrines, and Sayings," which he may have sent on during his stay in Detroit. Reading the first installment, Swamiji would be highly pleased. On October 8 he would write to Miss Waldo from England: "I send you two letters one for Krip[ananda] the other for Abh[ayananda]. Kindly see that they reach them. K's article in the Brahma¬vadin has been magnificent:'

Dear Kripananda_x000d_ I have considered your last letter. It indicates physical want on your part. You do not come out & say directly that you wish help to live as I have told you I wanted you to do, when no way opened to you. . . . I will now say that your comments [in an earlier letter] I read carefully indeed. As I understand it, you can repudiate the Vedanta wholly and still be a Sanyasin. [But] the title of Swami verily demands of you truth to your vow of chastity & poverty-the former in thought, word and deed. If a Sanyasin fails in this there is no recovery on his part as a teacher in India, I have understood, as he is supposed to take the vow with a full understanding, and if he fail to hold it, he is held more responsible in his failure than the ordinary man._x000d_ To stand behind a drinking bar means, with us, to serve the stimulant which is directly connected with impurity of life and deed._x000d_ If you ever say to me that you need bread and clothes I will always hope to have some ways and means to supply you as a Sanyasin. But if you differ ever with Vivekananda's teaching as to the two essentials of poverty and chastity, the latter pure & simple without equivocation of word: or sophistry in thought, word or deed, then I would hold you, as I would him, unfit to help others. You know him to be a Gnana, and yet you as a student of his you publicly denounce Gnana-while you claim to be a teacher of Vedanta & the Yogas. Your manner of this announcement was not to my mind in the true spirit of respect & sincerity. Vivekananda asks obedience of his students, only to these ideals they voluntarily assume, not to his teachings, if I understand him. Will you answer me directly if concerning the life & teachings of the Sanyasin you differ from him? I send enclosed for your personal need. That I ask this in the spirit of a friend who would wish to serve you in any moral, physical or spiritual need, I believe you will acknowledge to yourself.

In spite of all the difficulties I have carried on the work till the last of June, and only closed the meetings for lack of attendance on account of the heat. It will interest you to learn that all my returns for my spiritual teachings was in the neighborhood of $25, rather less than more. The reason for this small income was probably that people thought my expenses were paid by a committee, somewhere in the moon. Some ladies gave me also flowers. That this was not sufficient to keep body and soul together, you. Will readily agree with me. If it had not been for the kindness of Miss Hamilton, a poor girl who works as typewriter in an office, I would have perished long ago.

What Kripananda did not know was that Mrs. Bull had for some time been corresponding with Miss Martha Hamil-ton, whom she had met at Greenacre, and had sent her fifty dollars (a fair sum in those days) for his personal needs. Miss Hamilton was sworn to secrecy. "Certainly," she wrote in one of her letters to Mrs. Bull, "your desire to remain unknown in regard to sending the money for K. shall be respected. He shall never know unless you wish it.

In one of the less angry portions of his long letter Kripananda wrote with total sincerity:_x000d_ Whatever my relation to the Swami may be, of one thing you may be sure, that I shall not break my vows once taken, as they are too sacred to me as to trifle with them. You know that I always insisted upon living the life, and whatever my enemies may say about me they will never have occasion to say that Kripananda was unchaste or wallowed in wealth._x000d_ And now as to the bar-tender affair. I have found another and better way of making my living, which, I trust, will meet with your fullest approval._x000d_ I believe I mentioned to you that for years I had been working at the construction of a certain apparatus for curative purposes. He went on to describe the apparatus he had invented ten years earlier. It involved "odic-force" or electric waves, which were "fifteen million times longer than the light waves" and which, he theorized, "were identical with the waves produced by the mesmerizer with his passes on his subject."_x000d_ "Now in my embarrassment of getting a livelyhood," he wrote, "I again thought of my invention. After pawning my superfluous clothes (and there was not much of it) and with the kind assistance of Miss Hamilton-God bless her soul, if not for her I would have perished long ago-I succeeded in roughly getting up my apparatus. My first tests exceeded all my expectations:_x000d_ The Odomotor, as it was called, was a most remarkable machine. Not only was it capable (Kripananda claimed) of curing cancer, palsy, general disability, and all the other diseases and malfunctions that such "electro-magnetic" de¬vices were said in those days to cure, but it had an extra special potential: with a few improvements, it would also "produce Trance or that state of the Yogi called Samadhi." So far, Kripananda had treated three grateful patients, the first of whom was Miss Hamilton. Indeed, Mrs. Bull had known for some time all about the Odomotor from that young lady, who was, to be sure, full of kindness and faith and who, on her tiny salary, had helped in its creation and promotion._x000d_ Kripananda closed his letter to Mrs. Bull with an apology for its long pages of rudeness and "bitter utterances," which had struck as harshly at Swamiji as at Mrs. Bull herself. "I had the intention to rewrite this letter," he told her, "but after second thought I concluded to let it go as it is. You are so good that you will forgive your naughty child for his rudeness. Will you?"

From Geneva the party entered the Alps, and from now on it would be hard going all the way, requiring careful preparation and fortitude. And when one considers the enormous quantity of bulky clothes that people, particularly women, wore in those days, even on informal vacation, one is stag-gered by the amount of luggage that must have gone along with them, adding to the difficulty of traveling up and down mountains. The party went from Geneva to the French village of Chamonix partly by train, but mostly by diligence, an arduous, dusty, and scenically beautiful journey of more than six hours. Chamonix, even then a tourists' mecca, was well worth the trip for the sheer magnificence of its towering setting of granite, snow, and ice. "Surely," writes one present-day traveler, "there is nothing even remotely comparable to this cataclysm in the whole of the Alps.According to Swami Vidyatmananda's educated guess, the party made the trip from Geneva to Chamonix on Friday, July 24. It is probable, then, that Swamiji's letter to Mrs. Bull dated July 25 was written in the shadow of the overwhelmingly near Mont Blanc, the highest mountain in the Alps, and it is small wonder that he wanted "to forget the world entirely." In asmuch as only two or three sentences of this letter have been heretofore published, it is given here in full:

Switzerland _x000d_ July 25 '96_x000d_ _x000d_ Dear Mrs. Bull-your letter reached today with the £5. As you see I am now travelling in Switzerland, so it is hard for me to get my mail regularly._x000d_ The printed forms gave me to understand along with your letter the work that is being done in Cambridge. I have every sympathy with it as you are perfectly aware of._x000d_ I got a nice letter from Goodwin about their arrival but none yet about the work at Greenacre. I required this rest badly and I will have no time to write anything for the next two months. I want rest & quite [sic] so you see I can not send any paper to Greenacre this summer. I am always on the move. It is hard to get paper &. Pen even for I am travelling in the most lonely nooks and corners of Switzerland. I want to forget the world entirely at least for the next two months and practice hard. That is my rest. I am sorry you could not come to London but everything for the best. You have seen the Raja Yoga by this time of course._x000d_ The mountains and snow have a beautifully quieting influence on me and I am getting better sleep here than for a long time._x000d_ With everlasting love and gratitude_x000d_ Yours Vivekananda_x000d_ _x000d_ P.S. My love to Miss Farmer, Dr. Jain [sic] & all our friends in Boston & Cambridge.

To Mrs. Bull he wrote on July 25: "I am travelling in the most lonely nooks and corners of Switzerland. I want to forget the world entirely at least for the next two months and practise hard. That is my rest." And a week or so later, on August 5, he wrote to Christine Greenstidel from Saas-Fee: "I am in Switzerland constantly on the move getting a much needed rest. It is a miniature Himalayas and has the same effect of raising the mind up to the Self — and driving away all earthly feelings and ties. I am intensely enjoying it. I feel so uplifted. I cannot write, but I wish you will have the same forever — where your feet do not want as it were to touch the material earth. When the soul finds itself floating as it were in an ocean of spirituality." _x000d_ The Swami seems, indeed, to have left this world behind. On August 8 he wrote to J. J. Goodwin from Switzerland: "The whole world is a mere child's play — preaching, teaching, and all included. 'Know him to be the sannyasin who neither hates nor desires.' And what is there to be desired in this little mud-puddle of a world with its ever-recurring misery, disease, and death?... 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?' 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." And on August 23 from Lucerne he wrote to Mrs. Bull: "I think I have worked enough — I am now going to retire. I have sent for another man [Swami Abhedananda] from India who will join me next month. I have begun the work; let others work it out…. I am getting ready to depart to return no more to this hell, this world. Even its religions and variety are beginning to pall [on] me. May Mother gather me soon to Herself never to come back any more. These works and doing good etc. are, just a little exercise to cleanse the mind, I have enough of it. This world will be world ever and always. What we are, so we see it. Who works? Whose work? There is no world. It is God Himself. In delusion we call world — neither I nor Thou nor you, it is all He the Lord, all one."

Saas-Grund, Switzerland_x000d_ 25th July, 1896_x000d_ Dear Mrs. Bull,_x000d_ I want to forget the world entirely at least for the next two months and practise hard. That is my rest. . . . The mountains and snow have a beautifully quieting influence on me, and I am getting better sleep here than for a long time._x000d_ My love to all friends._x000d_ Yours etc.,_x000d_ Vivekananda

Switzerland_x000d_ August, 1896_x000d_ Dear__ {Kripananda},_x000d_ 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. . . . _x000d_ 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. . . . _x000d_ 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. . . . _x000d_ 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! . . . _x000d_ 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!

Urgent business compelled Miss Muller to leave the party at Lucerne, and the Swami, restless to proceed on, bade farewell to his disciple and journeyed with Captain and Mrs. Sevier to Schaffhausen, where the Rhine Falls are seen at their best. From Schaffhausen the three tourists crossed into Germany, travelling by rail to Heidelberg, where they stopped for two days. The city of Heidelberg is the site of one of the greatest and oldest German universities; founded in 1386, it is world-famous not only for its high academic standing but for its old world romance and charm as well. Visiting the university the Swami saw from the general character of the curriculum what splendid opportunities for education the students enjoyed and was much impressed by the great culture of the Germans. The party also visited the castle above Heidelberg and there saw the famous Great Tun, the largest wine cask in the world, having a capacity of 49,000 gallons. Then on to Coblenz, where a halt was made for the night. On the next day they boarded a steamer to journey down the Rhine as far as the city of Cologne. During the sixty-mile trip the Swami was enchanted with the charming scenery and in his imagination peopled the old castles on the heights along the river with characters from German folk tales. At Cologne, where the party spent several days, the, Swami attended Mass at the vast cathedral and marvelled at its magnificent Gothic architecture, its rich art treasures and tapestries.

Captain and Mrs. Sevier had planned to take their guest from Cologne direct to Kiel, but he was eager to see the city of Berlin. Anxious to please him, his hosts made a long detour, intending to visit not only Berlin, but Dresden as well. En route the Swami was struck with the general prosperity of the country and with the large number of its cities built in modern style. Berlin, with its wide streets, fine monuments, and beautiful parks, made him compare it favourably even with Paris. As for the ubiquitous German soldiery, he remarked, "What fine bearing and military appearance they have!" During their three days' stay in the city the Swami's friends took him to every place of historic or intellectual importance, in all of which he was interested. Indeed, the Swami had appreciation for everything. As Mrs. Sevier was to write: "Every phase of human activity, and every department of knowledge had interest for Swamiji, and his mental attitude of cheerfulness and kindness, combined with his fine intelligence and personal charm, made him the most delightful of travelling companions."

While a part of Swamiji's mind may have been concerned with magazines and books and the course of his work in both India and the West, ninety-nine percent of it was, it would seem, immersed in the God-consciousness he so readily entered whenever the pressure of daily work was removed. A letter written to Goodwin on August 8 (a day on which he also wrote to Mr. Sturdy and Alasinga of practical matters) seems to have been written from just this side of samadhi._x000d_ 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 [from America], 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 nor desires." And what is there to be desired in this little mud-puddle of a world, with its ever-recur¬ring misery, disease, and death? "He who has given up all desires, he alone is happy."_x000d_ 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."_x000d_ 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.

Those who were with Swamiji at Saas-Fee were witness to his transcendent state of consciousness. One cannot do better here than to quote from the Life, which, in turn, quotes directly from, it must be, Mrs. Sevier.

A strange quiet obsessed him. He seemed far, far away from all worldly concerns. . . . Many times he walked silently on the mountain paths and his friends seemed to be caught up with him in a world of meditation and of peace. One of those who were with him in this wondrous fortnight says, "There seemed to be a great light about him, and a great stillness and peace. Never have I seen the Swami to such advantage. He seemed to communicate spirituality by a look or with a touch. One could almost read his thoughts which were of the highest, so transfigured had his personality become!

And there was the morning that Swamiji, in gratitude and devotion, offered (through Mrs. Sevier, lest his Hinduism cause offense) a handful of Alpine flowers at the feet of the Virgin Mary at a small mountain chapel-"For she, also," he said, "is the Mother. His life had just been miraculously saved on a path that for a stretch skirts a precipice above a mountain torrent. As he had walked along the edge of the precipice in contemplation and at some distance behind his companions, his alpenstock suddenly plunged into a hidden crevice; he lost his balance and, but for a miracle, would have fallen into the waters far below. It was on the way home that Swamiji made his offering perhaps, as Swami Vidyatmananda suggests, at the Zur Hohen-Stiege, the largest and oldest of the small chapels along the way and, in the opinion of Samuel Butler, "of such extreme beauty-the great Fee glaciers showing through the open portico-that it is in itself worth a pilgrimage.

But at this period of the trip Swamiji was not feeling well. To Sturdy he wrote from Lucerne on August 23, "I am suffering from a very bad cold indeed. . . . I have not yet been able to write even a line. I had not a moment's time even to read, climbing up hill and going down dale all the time. We will have to begin the march again in a few days. And to Mrs. Bull on the same day he declared his intention to retire from all work for good, indeed "to depart to return no more to this hell, this world. Even its religions and its variety is beginning to pall me," he wrote. "May Mother gather me soon to Herself never to come back any more. These works, and doing good, etc., are just a little exercise to cleanse the mind. I have enough of it. This world will be world ever and always. In this letter there was the same longing for freedom as in that of August 8 to Goodwin, but there was also a thunderous note. It was evidently in reference to this ominous mood that Goodwin would write from London on October 21 to Mrs. Bull, who had no doubt shown him Swamiji's letter, "Both Sturdy and the Seviers tell me Miss Muller `treated Swami like a dog' in Switzerland. This will account for the fractious letter he sent you. He & the Seviers went to Germany alone

It is indeed possible that Swamiji had lost patience with Miss Muller's "violent temper and overbearing conduct and her awfully vacillating mind, of which he was to warn Margaret Noble the following year. He had no reason or need to suffer Miss Muller or anyone or anything else in this world. "Who works?" he wrote in his letter of August 23 to Mrs. Bull, who had written to him about money in connection with the New York work, which she was at that time attempting to reorganize. "Whose work? There is no world. It is God Himself. In delusion we call [it] world. Neither I nor thou nor you-it is all He the Lord, all one. So I do not [want] anything [to do] about money matters [from] this time. It is your money. You spend it just as you like, and all blessings follow you. And in a postscript, which had to do with a Greenacre bulletin, the ill-advised wording of which implied a possessive attitude in regard to his brother disciple, Swami Saradananda-an attitude insufferable to him-he wrote, "I am free, must always be Free. I wish everyone to be free¬ free as the air. . .. I am as good as retired. I have played my part in the world. Not unnaturally, Mrs. Bull must have been alarmed and dismayed by Swamiji's scorn of all concern and mission, but one thinks that, unlike Goodwin, she was far too aware by now of the divine nature of his independence to have called it "fractious." .

Whether or not the thunderous side of Swamiji's mood was aggravated by Miss Muller's crankiness, she soon left the party. This was not, however, an abrupt departure. As early as August 8 Swamiji had written to Sturdy from Saas-Fee, "Miss Muller 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 Conference [to which a Mrs. I. Butler had invited him] as I have promised. Only if the Seviers consent to take me along, I will go to Kiel and write to you before. Professor Paul Deussen, the famed Sanskrit scholar, had previously written to Swamiji in London, inviting him and Mr. Sturdy to Kiel, an invitation that was confirmed by a telegram to Saas-Fee (Mr. Sturdy, as it happened, could not accept). And thus when Miss Muller left the travelers in the last week in August, Swamiji and the Seviers (who of course consented to take him along) went on to his engagement with Dr. Deussen.

From Zermatt, where Swamiji gathered a few Alpine flowers by the Monte Rosa glacier, the party traveled to Saas-Fee, another village in another of the steep lateral valleys of exceptional beauty that lead at right angles from the Rhone Valley deep into the northern slopes of the Valais (or Pennine) Alps. To get from Zermatt to Saas-Fee, the party had to return by train to Stalden and then backtrack by mule into the Saas Valley by a roughly parallel route. From a portion of a letter written by Swamiji to Mr. Sturdy it would appear that the party had at first intended to stay at Saas-Grund (or Saas im Grund), the largest village in the valley. This letter, which is undated but which is clearly Swamiji's first to Sturdy from the Grand Hotel at Saas-Fee, opens with the following hereto¬fore unpublished words:_x000d_ Blessed and beloved: I hope everything is going on very well with you. ._x000d_ We have changed the Saas Grund Hotel and have come up a few thousand feet more to Saas-Fee and here we mean to rest a few weeks.33_x000d_ (Swamiji was not good at figures. Saas-Fee is about 80o feet above Saas-Grund, which is itself only 5,125 feet above sea level.) Except for four hotels, Saas-Fee was a cluster of tim¬bered chalets, nestled among glaciers and high snow peaks. "There is not a lovelier spot in Switzerland," a traveler wrote in 1856, "emerald meadows set in frosted silver; glaciers de¬scending from the Alphubel and the Mischabelhorner."34 In the summer months gentle cows grazed on those emerald meadows, their cowbells chiming with the sound of peace.

Swamiji's stay of two weeks in Saas-Fee-from around August 4 to August 19-was, in respect to the rest he had so badly wanted, the highlight of his European tour. "I want to forget the world entirely at least for the next two months and practice hard. That is my rest,"35 he had written to Mrs. Bull on July 25, a week or so before reaching the village,* and as though in response to that need, the party had been guided there._x000d_ * In the Complete Works (6:368) this letter, datedJuly 25' bears the address "Saas-Fee, Switzerland." However, in the original letter (Sen Col.) Swamiji wrote only "Switzerland," not "Saas-Fee," which the party had not yet reached nor yet planned to reach.

To Sister Christine_x000d_ [Postmarked: Saas Fee]_x000d_ Switzerland_x000d_ 5th August 1896_x000d_ Blessed and Beloved,_x000d_ Surrounded on all sides by eternal snow peaks, sitting on the grass in a beautiful wood, my thoughts go to those I love___x000d_ so I write._x000d_ I am in Switzerland__constantly on the move__getting a much needed rest. It is a miniature Himalayas, and has the same effect of raising the mind up to the Self and driving away all earthly feelings and ties. I am intensely enjoying it. I feel so, so uplifted. I cannot write, but I wish you will have the same for ever__when your feet do not want, as it were, to touch the material earth__when the soul finds itself floating, as it were, in an ocean of spirituality._x000d_ Prof. Max Müller has written in the Nineteenth Century an article on my Master. Read it if you can__August number._x000d_ I hope you are enjoying this beautiful summer and are per¬fectly rested after hard work._x000d_ My love to all. Blessings to all._x000d_ Yours ever with love and blessings,_x000d_ Vivekananda_x000d_ P.S. A few Alpine flowers growing almost in the midst of eternal snow I send you, praying that you may attain spiritual hardihood amidst all snows and ice of this life._x000d_ V.

One of the letters that most clearly bespoke his state of mind during the August days at Saas-Fee was written to Christina Greenstidel on August 5, shortly after his arrival. This letter has been published in Prabuddha Bharata, but it is given here in full, for through its words one can trace his soaring mood:_x000d_ In this letter Swamiji also enclosed some Alpine flowers. Mentioning them in a postscript, he used almost the same words as to Kripananda, for Christina's life, too was, in its way, one of hardship and struggle. His flowers were a prayer that she would "attain spiritual hardihood amidst all the snows and ice of this life."

Switzerland_x000d_ 5th August, 1896_x000d_ Blessed and Beloved {E. T. Sturdy},_x000d_ A letter came this morning from Prof. Max Muller 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 Muller 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._x000d_ 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. . . . _x000d_ Yours with blessings and love,_x000d_ Vivekananda_x000d_ 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.

Receiving the above, Swamiji wrote to Mr. Sturdy on August 5, "A letter came this morning from Professor Max Muller telling me that the article on Shri Ramakrishna Paramahamsa has been published in The XIX Century August number. . . . 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._x000d_ In a postscript Swamiji encouraged Mr. Sturdy to start the "big magazine," in England, for which Max Muller promised help. "Some money can be raised in America," he wrote, "and we can keep the magazine all to ourselves at the same time. . . . `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.

C/o E. T. Sturdy, Esq._x000d_ High View, Caversham, Reading_x000d_ 5th August, 1896_x000d_ Dear Sahji {Lala Badri Sah},_x000d_ Many thanks for your kind greetings. I have an inquiry to make; if you kindly forward me the information I seek, I would be much obliged._x000d_ I want to start a Math at Almora or near Almora rather. I have heard that there was a certain Mr. Ramsay who lived in a bungalow near Almora and that he had a garden round his bungalow. Can't it be bought? What is the price? If not to be bought, can it be rented?_x000d_ Do you know of any suitable place near Almora where I can build my monastery with a garden etc.? I would rather like to have a hill all to myself._x000d_ Hoping to get an early reply, I remain, with blessings and love to you and all the rest of my friends in Almora,_x000d_ Vivekananda

Dear Swami Vivekananda,_x000d_ I am glad that my article on Ramakrishna Parama¬hansa has appeared at last in the August number of the XIX Century. I should be glad to know whether on the whole you agree with what I have said. I hope, anyhow, that it may produce a good effect in England, and in other countries, too, for the XIX Cent. is very widely read._x000d_ I should like to know what your and Mr. Sturdy's plans are. You may have heard of a lady who offered to assist a Vedantic Journal in England with £1000. I wrote to say that I should always be glad to help, but that in order to live and to be really influential, a new Review would want more capital. You could not get the writers you want, unless you pay them what other Reviews pay; even then, it is a favour their writing for you, because they are more widely read in the old Reviews. I have watched the struggles of several Reviews in England, I am watching one now; and I am afraid it is useless to fight against the power of Mammon with any weapons but his own. It seems to me but yesterday [it was May 28, 1896] that I saw you. at Oxford and today I see an account of your visit, sent from England to Madras, printed there [in the Brahmavadin], and now returned to England! Who would have believed that possible a hundred years ago. Thanks for all the kind things you say of me-I only wish I were younger and better able to help you. Studying Sanskrit fifty years ago was very different from what it is now; it was slow work, one had to make the tools oneself, before one could set to work. The time I had to spend on copying and collecting the Rig-Veda, and, still more, on editing Sayana's commentary, was very great. Now everything is ready at hand. The same with the Vedanta Sutras and the commentary. We have now excellent editions and translations. But I can assure you, when I began nearly 50 years ago, the first chapter of Sankara's commentary took me months, and even then I could not always find the thread of his argument. Deussen's translation and Thibaut's in the S.B.E. [Sacred Books of the East] will save students of the Vedanta years of hard work._x000d_ I think that a fuller account of Ramakrishna might bc useful, if there are sufficient materials. Only, not everything that interests us and people in India will interest the English public. Even Ramakrishna's `sayings' will have to be sifted so as to avoid offending the taste of readers in Europe._x000d_ I shall have to stay here for another fortnight; then hope to return to my quiet Asrama at Oxford._x000d_ Yours sincerely,_x000d_ F. Max Muller*_x000d_ * Several of Max Muller's letters to Swamiji, including this one of August 2' I896' were kindly made available to the present writer in I96I by the late revered Swami Yatiswarananda.

Switzerland,_x000d_ 6th August, 1896_x000d_ Dear Alasinga,_x000d_ I learnt from your letter the bad financial state the Brahmavadin is in. I will try to help you when I go back to London. You must not lower the tone. Keep up the paper. Very soon I will be able to help you in such a manner as to make you free of this nonsense teacher business. Do not be afraid. Great things are going to be done, my child. Take heart. The Brahmavadin is a jewel--it must not perish. Of course, such a paper has to be kept up by private help always, and we will do it. Hold on a few months more._x000d_ Max Muller's article of Shri Ramakrishna has been published in the Nineteenth Century. I will send you a copy as soon as I get it. He writes me very nice letters and wants material for a big work on Ramakrishna's life. Write to Calcutta to send all the material they can to Max Muller._x000d_ I have received the communication to the American paper before. You must not publish it in India. Enough of this newspaper blazoning, I am tired of it anyhow. Let us go our own way, and let fools talk. Nothing can resist truth._x000d_ I am, as you see, now in Switzerland and am always on the move. I cannot and must not do anything in the way of writing, nor much reading either. There is a big London work waiting for me from next month. In winter I am going back to India and will try to set things on their feet there._x000d_ My love to all. Work on, brave hearts, fail not--no saying nay; work on--the Lord is behind the work. Mahashakti is with you._x000d_ Yours with love and blessings,_x000d_ Vivekananda_x000d_ PS. Do not be afraid, money and everything will come soon._x000d_ V.

Grand Hotel, Saas Fee,_x000d_ Valais, Switzerland_x000d_ 8th August, 1896_x000d_ Blessed and Beloved {E. T. Sturdy},_x000d_ A large packet of letters came along with yours. Herewith I send you the letter written to me by Max Muller. It is very kind and good of him._x000d_ Miss Muller 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 Muller, 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._x000d_ I am thinking, therefore, of going towards Germany, ending in Kiel, and thence back to England._x000d_ Bala Gangadhara Tilak (Mr. Tilak) is the name and Orion that of the book._x000d_ Yours,_x000d_ Vivekananda_x000d_ PS. There is also one by Jacobi--perhaps translated on the same lines and with the same conclusions._x000d_ PS. I hope you will ask Miss Muller's opinion about the lodgings and the Hall, as I am afraid she will be very displeased if she and others are not consulted._x000d_ V._x000d_ Miss Muller 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 Muller goes to England from Switzerland. I am going with the Seviers to Kiel. I will be there on the 10th September._x000d_ V._x000d_ 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._x000d_ V.

Switzerland_x000d_ 8th August, 1896_x000d_ Dear Goodwin,_x000d_ 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._x000d_ 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?"_x000d_ 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._x000d_ 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."_x000d_ 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?" (Brihadaranyaka, IV.iv.12.)_x000d_ 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._x000d_ "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?_x000d_ 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, Tyaga, that is meant by religion, and nothing else._x000d_ 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._x000d_ 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. . . . _x000d_ 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._x000d_ Yours with blessings,_x000d_ Vivekananda

Switzerland,_x000d_ 8th August, 1896_x000d_ Dear Alasinga,_x000d_ Since writing to you a few days ago I have found my way to let you know that I am in a position to do this for the Brahmavadin. I will give you Rs. 100 a month for a year or two, i.e. £60 or £70 a year, i.e. as much as would cover Rs. 100 a month. That will set you free to work for the Brahmavadin and make it a better success. Mr. Mani Iyer and a few friends can help in raising fund that would cover the printing etc. What is the income from subscription? Can these be employed to pay the contributors and get a fine series of articles? It is not necessary that everybody should understand all that is written in the Brahmavadin, but that they must subscribe from patriotism and good Karma--the Hindus I mean._x000d_ Several things are necessary. First there should be strict integrity. Not that I even hint that any of you would digress from it, but the Hindus have a peculiar slovenliness in business matters, not being sufficiently methodical and strict in keeping accounts etc._x000d_ Secondly, entire devotion to the cause, knowing that your SALVATION depends upon making the Brahmavadin a success. Let this paper be your Ishtadevata, and then you will see how success comes. I have already sent for Abhedananda from India. I hope there will be no delay with him as it was with the other Swami. On receipt of this letter you send me a clear account of all the income and the expenses of the Brahmavadin so that I may judge from it what best can be done. Remember that perfect purity, disinterestedness, and obedience to the Guru are the secret of all success. . . ._x000d_ A big foreign circulation of a religious paper is impossible. It must be supported by the Hindus if they have any sense of virtue or gratitude left to them._x000d_ By the by, Mrs. Annie Besant invited me to speak at her Lodge, on Bhakti. I lectured there one night. Col. Olcott also was there. I did it to show my sympathy for all sects. . . . Our countrymen must remember that in things of the Spirit we are the teachers, and not foreigners--but in things of the world we ought to learn from them._x000d_ I have read Max Muller's article, which is a good one, considering that when he wrote it, six months ago, he had no material except Mazoomdar's leaflet. Now he writes me a long and nice letter offering to write a book on Shri Ramakrishna. I have already supplied him with much material, but a good deal more is needed from India._x000d_ Work on! Hold on! Be brave! Dare anything and everything!_x000d_ . . . It is all misery, this Samsara, don't you see!_x000d_ Yours with blessings and love,_x000d_ Vivekananda

A few days later Swamiji received at Saas-Fee a copy of the Nineteenth Century and was much pleased with the Professor's article. "I have read Max Muller's article, which is a good one," he wrote to Alasinga on August 8, "considering that when he wrote it, six months ago, he had no material except Mazoomdar's leaflet. Now he writes me a long and nice letter offering to write a book on Shri Ramakrishna. I have already supplied him with much material, but a good deal more is needed from India._x000d_ Things looked promising. But of Max Muller there will be more to say later on.

Switzerland_x000d_ 12th August, 1896_x000d_ Blessed and Beloved {E. T. Sturdy},_x000d_ 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._x000d_ We will start from here towards Germany next week. Miss Muller goes to England as soon as we have crossed over to Germany. _x000d_ Capt. and Mrs. Sevier and myself will expect you at Kiel. _x000d_ 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._x000d_ With everlasting love and blessings,_x000d_ Vivekananda

After two world-forgetting weeks in Saas-Fee, where, the Life recounts, "the Swami . . . was the silent meditating monk of old, the party left, probably on August 20, for Lucerne. Again the road was hard and steep, and the way slow. The trip took at least two days, much of it by diligence, with a stopover at, very probably, the Rhone Glacier. Lucerne, a charming city in a beautiful and romantic setting of lake and stormy mountains, is in almost the exact center of Switzerland. There was much of interest to be seen in this old and historic town, and although Swamiji had a bad cold when he arrived, the party "took in" many of the Famous sights, including the Lion of Lucerne, hewn out of living sandstone, and the Muhlen¬brucke, the medieval covered bridge across the Reuss, with its interior paintings of the "Dance of Death"-a series of murals showing death in the form of a grinning skeleton snatching diverse people from the midst of their lives at inopportune moments-a theme popular in the Middle Ages. The party also took a day-long steamer ride on Lake Lucerne and made an excursion by mountain railway up the Rigi, then the most famous viewpoint in all of Switzerland.

Lake Lucerne, Switzerland_x000d_ 23rd August, 1896_x000d_ {original in Bengali}_x000d_ My dear Shashi,_x000d_ Today I received a letter from Ramdayal Babu, in which he writes that many public women attend the Ramakrishna anniversary festival at Dakshineswar, which makes many less inclined to go there. Moreover, in his opinion, one day should be appointed for men and another for women. My decision on the point is this:_x000d_ 1. If public women are not allowed to go to such a great place of pilgrimage as Dakshineswar, where else shall they go to? If is for the sinful that the Lord manifests Himself specially, not so much for the virtuous._x000d_ 2. Let distinctions of sex, caste, wealth, learning, and the whole host of them, which are so many gateways to hell, be confined to the world alone. If such distinctions persist in holy places of pilgrimage, where then lies the difference between them and hell itself?_x000d_ 3. Ours is a gigantic City of Jagannatha, where those who have sinned and those who have not, the saintly and the vicious, men and women and children irrespective of age, all have equal right. That for one day at least in the year thousands of men and women get rid of the sense of sin and ideas of distinction and sing and hear the name of the Lord, is in itself a supreme good._x000d_ 4. If even in a place of pilgrimage people's tendency to evil be not curbed for one day, the fault lies with you, not them. Create such a huge tidal wave of spirituality that whatever people come near will be swept away._x000d_ 5. Those who, even in a chapel, would think this is a public woman, that man is of a low caste, a third is poor, and yet another belongs to the masses--the less be the number of such people (that is, whom you call gentlemen) the better. Will they who look to the caste, sex, or profession of Bhaktas appreciate our Lord? I pray to the Lord that hundreds of public women may come and bow their heads at His feet; it does not matter if not one gentleman comes. Come public women, come drunkards, come thieves and all--His Gate is open to all. "It is easier for a camel to pass through the eye of a needle than for a rich man to enter the Kingdom of God." Never let such cruel, demoniacal ideas have a place in your mind._x000d_ 6. But then some social vigilance is needed. How are we to do that? A few men (old men, preferably) should take charge as the warders for the day. They will make circuits round the scene of the festival, and in case they find any man or woman showing impropriety of speech or conduct, they will at once expel them out of the garden. But so long as they behave like good men and women, they are Bhaktas and are to be respected--be they men or women, honest citizens or unchaste._x000d_ I am at present travelling in Switzerland, and shall soon go to Germany, to see Professor Deussen. I shall return to England from there about the 23rd or 24th September, and the next winter will find me back in my country._x000d_ My love to you and all._x000d_ Yours etc.,_x000d_ Vivekananda

Lucerne, Switzerland_x000d_ 23rd August, 1896_x000d_ Dear Mrs. Bull,_x000d_ I received your last today. By this time you must have received my receipt for £5 you sent. I do not know what membership you mean. I have no objection to have my name to be put on the list of membership of any society. As for Sturdy, I do not know what his opinions are. I am now travelling in Switzerland; from hence I go to Germany, then to England, and next winter to India. I am very glad to hear that Saradananda and Goodwin are doing good work in the U.S. As for me, I do not lay any claim to that £500 for any work. I think I have worked enough. I am now going to retire. I have sent for another man from India who will join me next month. I have begun the work, let others work it out. So you see, to set the work going I had to touch money and property, for a time. Now I am sure my part of the work is done, and I have no more interest in Vedanta or any philosophy in the world or the work itself. I am getting ready to depart to return no more to this hell, this world. Even its religious utility is beginning to pall me. May Mother gather me soon to Herself never to come back any more! These works, and doing good, etc., are just a little exercise to cleanse the mind. I had enough of it. This world will be world ever and always. What we are, so we see it. Who works? Whose work? There is no world. It is God Himself. In delusion we call it world. Neither I nor thou nor you--it is all He the Lord, all One. So I do not want anything to do about money matters from this time. It is your money. You spend what comes to you just as you like, and blessings follow you._x000d_ Yours in the Lord,_x000d_ Vivekananda_x000d_ PS. I have entire sympathy with the work of Dr. Janes and have written him so. If Goodwin and Saradananda can speed the work in U.S., Godspeed to them. They are in no way bound to me or to Sturdy or to anybody else. It was an awful mistake in the Greenacre programme that it was printed that Saradananda was there by the kind permission (leave of absence from England) of Sturdy. Who is Sturdy or anybody else to permit a Sannyasin? Sturdy himself laughed at it and was sorry too. It was a piece of folly. Nothing short of that. It was an insult to Sturdy and would have proved serious for my work if it had reached India. Fortunately I tore all those notices to pieces and threw them into the gutter, and wondered whether it was the celebrated "Yankee" manners the English people delight in talking about. Even so, I am no master to any Sannyasin in this world. They do whatever it suits them, and if I can help them--that is all my connection with them. I have given up the bondage of iron, the family tie--I am not to take up the golden chain of religious brotherhood. I am free, must always be free. I wish everyone to be free--free as the air. If New York needs Vedanta, or Boston, or any other place in the U.S., it must receive them and keep them and provide for them. As for me, I am as good as retired. I have played my part in the world.

Lucerne,_x000d_ 23rd August, 1896_x000d_ Blessed and Beloved {E.T. Sturdy},_x000d_ Today I received a letter from India written by Abhedananda that in all probability he had started on the 11th August by the B.I.S.N., "S.S. Mombassa". He could not get an earlier steamer; else he would have started earlier. In all probability he would be able to secure a passage on the Mombassa. The Mombassa will reach London about the 15th of September. As you already know, Miss Muller changed the date of my visiting Deussen to the 19th September. I shall not be in London to receive Abhedananda. He is also coming without any warm clothing; but I am afraid by that time it will begin to cool in England, and he will require at least some underwear and an overcoat. You know all about these things much better than I. So kindly keep a look out for this Mombassa. I expect also another letter from him._x000d_ I am suffering from a very bad cold indeed. I hope by this time Mohin's money from the Raja has arrived to your care. If so, I do not want the money I gave him back. You may give him the whole of it._x000d_ I had some letters from Goodwin and Saradananda. They are doing well. Also one from Mrs. Bull regretting that you and I could not be corresponding members of some Society, she is founding at Cambridge. I do remember to have written to her about your and my non-acquiescence in this membership. I have not yet been able to write even a line. I had not a moment's time even to read, climbing up hill and going down dale all the time. We will have to begin the march again in a few days. Kindly give my love to Mohin and Fox when you see them next._x000d_ With love to all our friends,_x000d_ Yours ever,_x000d_ Vivekananda

Switzerland_x000d_ 26th August, 1896_x000d_ Dear Nanjunda Rao,_x000d_ I have just now got your letter. I am on the move. I have been doing a great deal of mountain-climbing and glacier-crossing in the Alps. Now I am going to Germany. I have an invitation from Prof. Deussen to visit him at Kiel. From thence I go back to England. Possibly I will return to India this winter._x000d_ What I objected to in the design for the Prabuddha Bharata was not only its tawdriness, but the crowding in of a number of figures without any purpose. A design should be simple, symbolical, and condensed. I will try to make a design for Prabuddha Bharata in London and send it over to you. . . ._x000d_ The work is going on beautifully, I am very glad to say. . . . I will give you one advice however. All combined efforts in India sink under the weight of one iniquity--we have not yet developed strict business principles. Business is business, in the highest sense, and no friendship--or as the Hindu proverb says "eye-shame"--should be there. One should keep the clearest account of everything in one's charge--and never, never apply the funds intended for one thing to any other use whatsoever--even if one starves the next moment. This is business integrity. Next, energy unfailing. Whatever you do let that be your worship for the time. Let this paper be your God for the time, and you will succeed._x000d_ When you have succeeded in this paper, start vernacular ones on the same lines in Tamil, Telugu, Canarese, etc. We must reach the masses. The Madrasis are good, energetic, and all that, but the land of Shankaracharya has lost the spirit of renunciation, it seems._x000d_ My children must plunge into the breach, must renounce the world--then the firm foundation will be laid._x000d_ Go on bravely--never mind about designs and other details at present--"With the horse will come the reins". Work unto death--I am with you, and when I am gone, my spirit will work with you. This life comes and goes--wealth, fame, enjoyments are only of a few days. It is better, far better to die on the field of duty, preaching the truth, than to die like a worldly worm. Advance!_x000d_ Yours with all love and blessings,_x000d_ Vivekananda

When the Swami was informed that their next destination was Dresden, he hesitated, saying, "Professor Deussen will be expecting us. We must not delay any longer." Accordingly the party proceeded to Kiel, arriving on September 8. A very interesting account of this visit was recorded by Mrs. Sevier, who, together with her husband, was also invited to be a guest of the Deussen family. Mrs. Sevier's account, as published in September 1905 in Prabuddha Bharata, is given here in part: _x000d_ _x000d_ .. My recollection of Kiel, a town in Germany, which is beautifully situated on the Baltic, is bright with agreeable memories of a pleasant day spent in the society of Dr. Paul Deussen, Professor of Philosophy in the University there — a man of rare philosophical grasp, standing foremost in the rank of European Sanskrit scholars

At some time during that day spent with the Deussens, the Professor found the Swami turning over the pages of a poetical work. He spoke to him', but got no response. When the Swami came to know of it, he apologized, saying that he had been so absorbed in reading that he had not heard him. The Professor was not satisfied with this explanation until, in the course of conversation, the Swami quoted and interpreted verses from the book. Dr. Deussen was dumbfounded, and like the Raja of Khetri, asked him how he could accomplish such a feat of memory. Thereupon the conversation turned upon the subject of concentration as practised by the Indian yogi. From his personal knowledge the Swami said that the yogi could attain such perfection in concentration that in that state he would he unaware of it, even if a piece of burning charcoal were placed on his body.

At this time an exhibition was being held in Kiel, which Dr. Deussen insisted that the Swami visit and to which he offered to take him. So immediately after tea the Swami's party accompanied their host to the exhibition, where some time was spent in studying the various arts and industries of Germany. After taking light refreshments, they returned to the Swami's hotel. The Professor suggested that he see the objects of interest in and about the city, and it was decided that on the next day they would all make an excursion to some of the outlying districts, notably the harbour of Kiel, opened only a few days previously by the Kaiser.

On hearing that the Swami had arrived at the hotel. The Professor immediately sent a note requesting his company at breakfast on the following day, courteously including my husband and myself in the invitation. Punctually at 10 o'clock the next morning we presented ourselves at his house, and were ushered into the library where we received a cordial reception from Dr. and Mrs. Deussen who were expecting us. After a few preliminary inquiries regarding the travels and plans of Swamiji, I noticed the Professor directing his eyes to some volumes lying open on the table, and with a scholar's appreciation of learning, he soon turned the conversation on books.... He considered the system of the Vedanta as founded on the Upanishads and Vedanta-Sutras, with Shankaracharya's commentaries, some of the most majestic structures and valuable products of the genius of man in his search for Truth, and that the highest and purest morality is the immediate consequence of the Vedanta.... _x000d_ It seems, the Professor added, that a movement is being made back towards the fountain-head of spirituality, a movement that will in the future, probably make India, the spiritual leader of the nations, the highest and greatest spiritual influence on earth. _x000d_ The Swami interested himself in some translations Dr. Deussen was making, and a discussion arose on the precise significance and correct understanding of various obscure passages. The former pointed out that clearness of definition was of primary, and elegance of diction of very secondary, importance. The vigorous and lucid interpretations given by the Oriental exegetist with such firmness of conviction, and yet such delicacy of perception, eventually quite won over the German savant. _x000d_ On two occasions, we prepared to take leave, but to this our kind host and hostess strongly objected, insisting that we must remain to dinner, and later on, join in a festivity to be held in honour of their daughter's fourth birthday. We could not but accept their warm-hearted and generous hospitality, and it was very charming to watch the little Erica, amongst much chat and merriment, dispensing tea and cakes to her youthful guests. Dr. and Mrs. Deussen were unfailing in their entertainment of us, and we were favoured with a fascinating and animated account of their tour in India. Especially, they enjoyed old India, so rich in its historical associations. They discoursed on the Great Mother Ganga reverenced by all, and in whose sacred waters, thousands of people take their daily bath; on the motley crowds that surge all day long in the large cities situated on her banks, where hundreds of temples, shrines, and mosques testify to the ancient civilization and the old-world religions of Brahma, Buddha, and Mohammed; and where the children of the Orient look out upon the world with eyes that regard things in a totally different light to those of the Occidental races. We realized how thoroughly the Professor and his wife appreciated the fine sympathies and instincts so indissolubly connected with our ideas of things Indian. For cities are like human beings, with souls and temperaments of their own, and the soul of a city will reveal itself only to him who loves with a far-sighted emotion. In the bazaars they noted the old arts and crafts of Hindusthan still being plied, as they have been handed down from generation to generation. In the open street, they saw the barber shaving his clients and the worshipper praying with folded hands without fear or shame before his fellow-men. But there is a terrible poverty in India, of which the beggars who await you at every temple and street corner are but too genuine a sign. One of the first gestures learnt by the children of the poor is to hold out their hands for alms. _x000d_ These and much more they told us, and of the never-to-be-forgotten kindness of the Indians towards their German visitors. However, the happiest day must come to an end, and it now only remains for me to close this trifling sketch, expressing the delight we experienced in seeing a philosopher happily surrounded by a peaceful home with wife and child, honour, and contentment, as well as many congenial friends. The friendship so well begun was further cemented by the companionship of our host on our return to England. The journey was enlivened by much brilliant conversation on the part of our philosophers, accompanied by kindly attentions, which never ceased whilst we were together.

It will always be among the most pleasing episodes in my life [he wrote]-my first visit to this ardent Vedantist at Kiel, his gentle wife who travelled with him in India, and his little daughter, the darling of his heart,-and our travelling together through Germany and Holland to London, and the pleasant meetings we had in and about London.

The daily meetings in and about London with Deussen were pleasant indeed. To Miss MacLeod Swamiji wrote on October 7 from Wimbledon, "I enjoyed Switzerland immensely, also Germany. Prof. Deussen was very kind-we came together to London and had great fun here. Prof. Max Miiller is very, very friendly too. In all," he added, "the English work is becoming solid-and respectable too, seeing that great scholars are sympathising.

Since 1889 he had been Professor of Philosophy at the University of Kiel. His German translation of the Vedanta Sutras with Sankara's Commentary had been published in 1887 and was one of the great pioneer works of Sanskrit scholarship, as Max Muller had mentioned in his letter of August 2, 1896, to Swamiji. Deussen had also written, among many other works, Systems of the Vedanta and Aelgemeine Geschichte der Philosophie ("General History of Philosophy"), portions of both of which had appeared in English translation in the Brahmavadin.* In 1897 his monu-mental translation of Sixty Upanishads was to be published, and it seems very probable that he and Swamiji discussed some of the knotty problems which peppered this huge work. Indeed, as Mrs. Sevier recalled, "The Swami interested himself in some translations Dr. Deussen was making, and a discussion arose on the precise signification and correct understanding of various obscure passages. The former pointed out that clearness of definition was of primary, and elegance of diction of very secondary importance. The vigorous and lucid interpretations given by the Oriental exegeticist [that is, Swamiji] with such firmness of conviction, and yet such delicacy of perception, eventually quite won over the German savant._x000d_ * In the February I5,29, and March I4, I896' issues of the Brahmavadin excerpts are given from Deussen's Systems of the Vedanta, translated by Lt.-Col. A. W. Smart. On April II and July I8' I896' the Brahmavadin published Swami Kripananda's translation of "History of the Word Atman" from Deussen's General History of Philosophy.

Paul Deussen had learned Sanskrit the hard way-indeed there was no other way to learn it in the Europe of his youth, despite the fact that Max Muller had blazed the trail before him, as had his own teacher, Professor Christian Lassen. Nevertheless, as Swamiji wrote in his essay on Deussen, "It was long, up-hill work-this learning of Sanskrit; with him, too, it was the same world-old story of successful scholars and their hard work, their privations and their indomitable energy; and also the same glorious conclusion of a really heroic achievement. He thus achieved success; and now-not only Europe but all India knows this man, Paul Deussen. The thing that most delighted Swamiji was that Deussen was not merely a Sanskrit scholar but a man of insight into and love for the profundity of the texts he labored over. "I have seen professors of Sanskrit in America and in Europe," he wrote. "Some of them are very sympathetic towards Vedantic thought. I admire their intellectual acumen and their lives of unselfish labour. But Paul Deussen . . . And the veteran Max Muller, have impressed me as being the truest friends of India and Indian thought.

Max Muller himself looked upon Paul Deussen as his heir and successor. In December of 1899, the older scholar wrote to the younger: "I have received lately many letters and papers from India. The Vedanta is working there too, and when I am gone a heavy burden will fall on your shoulders. It will mean not only to make the Vedanta intelligible to Europeans but also to Indians. They possess everything in the Vedanta, but they do not know it, and millions of souls have to be taken into account there. The Alexandrian-Christian philosophy is understood by the Indians, but they would like to derive it as self-developed From the Vedanta. Well, the thing is not impossible, if only we could find facts. . . . Here in Oxford I have once more been violently attacked as a heretic. Woe to him who is not a heretic, who does not choose for himself!

Deussen was a satisfactory heretic, more boldly so, perhaps, than Max Muller himself "Deussen is certainly the freest among the scholars in the expression of his opinion about the Vedanta," Swamiji wrote. "He never stops to think about the `What they would say' of the vast majority of scholars."67 "He is what I should call `a roaring Advaitist,' " Swamiji wrote to Mr. Sturdy. "No compromise with anything else. `Ishwara' is his bugbear. He would have none of it if he could. Professor Deussen was, in fact, first a philosopher and only second a Sanskritist. Above all, he was a lover of knowledge in the realm of ideas and sought truth through the medium of every tongue. In addition to Sanskrit and German, he knew Russian, Hebrew, Greek, Latin, French, English, Portuguese, Spanish, Italian, and Arabic. As a young man, his whole mind had been given to study-and his heart as well; he did not marry until he was forty-five.

Sending word of their day-early arrival to Professor Deussen, they received in reply an invitation for breakfast the following morning. So on the morning of September g, promptly at ten o'clock, Swamiji and the Seviers were cordially greeted by Dr. and Mrs. Deussen at their home at 39 Beselerallee, a substantial, two-story brick house set back from the street. According to Mrs. Sevier's account of the meeting between Swamiji and Dr. Deussen, the talk began almost at once when, after the preliminaries were over, the Professor directed his eyes to some volumes lying open on the table (probably as a hungry man directs his eyes to bread) and turned the conversation to the books. They were off-he and Swamiji. And they did not stop talking for days-in Kiel, through Germany, Holland, across the North Sea, into England. A good deal of it was in Sanskrit, which Deussen (and of course Swamiji) could speak fluently. And those who listened to this flow of learning and of wisdom were almost as enthralled as were the two savants-at least when the talk was in English, as, in company, it often was.

After breakfast on that first day of September 9, Swamiji courteously began to take his leave. No! No! They must stay on for the mid-day dinner. After dinner, Swamiji again made a move to go. No! They must stay for tea, at which, it so happened, the birthday of the Deussens' little daughter, Erika, was being celebrated.

Being German, they were not self-limited by the arrogance of a conquering people, and were, as well, especially endowed with an understanding of the best of India's thought and culture; thus they enjoyed their visit to the full. Not only could Dr. Deussen speak Sanskrit and English, but he quickly picked up some Hindi; thus equipped, he talked to his heart's content to open-hearted pandits and plunged ever deeper into the bottomless treasure-house of Sanskrit texts. Mrs. Deussen, who also spoke English, was herself not at a loss in India. The country was, in fact, one of the topics of conversation that engrossed the Deussens, Swamiji, and the Seviers on that wonderful day of September 9, the Deussens no doubt relating their experiences, telling of many incidents, charming scenes, and gracious customs; but they saddened Swamiji, perhaps, by their dismay at his motherland's desperate poverty, written all too clearly in the out-stretched hands of hungry children.

And so the talk went on. There seemed to have been only one interruption-itself of interest. This occurred when Swamiji, perhaps during a lull, was looking into a book of poetry. The Professor, wanting to draw him back into the conversation, spoke to him, but received no response; Swamiji continued to turn the pages. Later on, when he came to know of this seeming discourtesy, he apologized for it, explaining to the Professor that he had been so absorbed in reading that he had heard nothing. This was, indeed, not the first time, nor would it be the last, that Swamiji's mind, focused in a single, steady beam on some matter at hand, was deaf to a friend's word or call. Like others before and after him, Professor Deussen was at first incredulous and later (when Swamiji recited from memory long passages from whatever he had been reading) astounded. Thereupon, the conversation turned to the subject of concentration, which, to quote from the Life, was "practiced by the Indian Yogi with so much perfection that, the Swami said from personal knowledge, in that state he would be unconscious even if a piece of burning charcoal were placed on his body. The Professor remarked that he could now easily believe that.

After tea, the Deussens insisted upon taking Swamiji and the Seviers to an exhibition of German arts and industries then being held in Kiel. It was only after a light supper together that the day ended.

Kiel_x000d_ 10th September, 1896_x000d_ Dear Friend {E. T. Sturdy},_x000d_ 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._x000d_ 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. . . .

The next day, Thursday, September 10, was given over to sightseeing in and around the city, the Deussens conducting the tour. Two of the most notable sights at that time were the Kiel Harbour, the chief naval port of Germany, and the entrance (or exit) to the great Kiel Canal, then recently completed, which runs from the North Sea to the Baltic. The fascinating talk very likely went on during this day of excursions, and when Swamiji spoke of starting the following day for London, the Professor understandably objected. What more congenial place for exchange of knowledge and ideas between these two richly stocked minds than the Professor's richly stocked library! But Swamiji's work awaited him; thus all there was for it, if the conversation was to continue, was that Dr. Deussen accompany Swamiji to England.

On September 11 Swamiji and the Seviers left Kiel for Hamburg, and thence on to Bremen, where Professor Deussen joined them.* From Bremen they all went to Amsterdam and spent three days there, sightseeing. From Amsterdam they went by train the short distance to the Hook of Holland and from there, on the night of Wednesday, September 16, made "a most unpleasant voyage across the rough North Sea to Harwich on the coast of England. At Harwich, early on the morning of September I7, they entrained for London, where they arrived at the Liverpool Street Station at 8.45 A.M._x000d_ * According to Mrs. Sevier, Dr. Deussen joined the party in Hamburg. Deussen himself, however, recalls in his biography, Mein Leben, that he joined them in Bremen. Traveling from place to place for some two months, as Mrs. Sevier had done, she would be more apt to forget what happened there than would Professor Deussen, to whom this meeting was a special event. I believe, therefore, that in this particular instance Dr. Deussen's account is the more reliable one