According to the report of the journey published in the Brahmavadin of May 22, 1897, the Swami halted at Lucknow for one night, and then went to Kathgodam, which he reached on May 9. He was met there by several Almora admirers and Goodwin, who had come to receive him.

"It is not the building that makes the Home, but it is the wife that makes it," says a Sanskrit poet, and how true it is! The roof that affords you shelter from heat and cold and rain is not to be judged by the pillars that support it, the finest Corinthian columns though they be, but by the real spirit-pillar who is the centre — the real support of the home — the woman. judged by that standard, the American home will not suffer in comparison with any home in the world.

1 have heard many stories about the American home; of liberty running into licence, of unwomanly women, smashing under their feet all the peace and happiness of the home life in their mad liberty-dance, and much nonsense of that type. And now after a year's experience of the American homes, of American women, how utterly false and erroneous that sort of judgement appears! American women! A hundred lives would not be sufficient to pay my deep debt of gratitude to you! I have not words enough to express my gratitude to you. The Oriental hyperbole alone expresses the depth of Oriental _x000d_ gratitude: "If the Indian Ocean were an inkstand, the highest mountain of the Himalayas the pen, the earth the scroll, and time itself the writer, still it will not express any gratitude to your"

Last year I came to this country in summer, a wandering preacher of a far distant country, without name, fame, wealth, or learn-ing to recommend me—friendless, helpless, almost in a state of destitution — and American women befriended me, gave me shelter and food, took me to their homes and treated me as their own son, their own brother. They remained my friends even when their own priests were trying to persuade them to give up the "dangerous Heathen", even when day after day their best friends had told them not to stand by this "unknown foreigner, maybe, of dangerous character". But they are better judges of character and soul, they, the noble-minded, the unselfish, the pure; for it is the pure mirror which catches the reflection.

And how many beautiful homes I have seen, how many mothers whose purity of character, whose unselfish love for the for chil-dren are beyond expression, how many daughters and maidens "pure as the icicle on Diana's temple" and withal with much culture, education, and spirituality in the highest sense! Is America then full, of only wingless angels in the shape of women? There is good and bad everywhere, true; but a nation is not to be judged by its weaklings called the wicked, as they are only the weeds which lag behind, but by the good, the noble, and the pure, who indicate the national life current flowing clear and vigorous.

Do you judge of an apple tree and the taste of its fruits by the unripe, undeveloped, worm-eaten ones that strew the grounds, large even though their number be sometimes? If there is one ripe, developed apple, that one would indicate the powers, the possibility, and the purpose of the apple- tree, and not the hundreds that could not grow.

And then the modern American women — I admire their broad and, liberal minds. I have seen many liberal and broadminded men too in this country, some even in the narrowest churches; but here is the difference — there is danger with the men to become broad at the cost of religion, at the cost of spirituality — women broaden out in sympathy with everything that is good everywhere without losing a bit of their own religion. They intuitively know that it is a question of positivity and not negativity, a question of addition and not subtraction. They are every day becoming aware of the fact that it is the affirmative and positive side of everything that shall be stored up, and that this very act of accumulating the affirmative and positive, and therefore soul-building forces of nature, is what destroys the negative and destructive elements in the world….

Again the Swami was busy. Whole days passed in discoursing on religion with his many visitors. In spite of this, his health gradually improved. Among those who accompanied the Swami to Almora, or met him there, or accompanied him later on his journeys through North India, were Swamis Yogananda, Shivananda, Niranjanananda, Adbhutananda, Achyutananda, Vijnanananda, Sadananda, the elderly Sachchidananda, Shuddhananda, Brahmachari Krishnalal, and J. J. Goodwin.

Dear Sir, I gather from your esteemed journal that Dr. Barrows, the late Chairman of the Chicago Parliament of Religions, is coming over to India to deliver a series of lectures, connected with Christianity. _x000d_ Dr. Barrows was the ablest lieutenant Mr. C. Bonney could have selected to carry out successfully his great plan of the Con-gresses at the World's Fair, and it is now a matter of history how one of these Congresses scored a unique distinction, under the leadership of Dr. Barrows. _x000d_ It was the great courage, untiring industry, unruffled patience, and never-failing courtesy of Dr. Barrows that made the Parliament a grand success. _x000d_ India, its people, and their thoughts have been brought more prominently before the world than it ever was by that wonderful gathering at Chicago, and that national benefit we certainly owe to Dr. Barrows more than to any other man at that meeting. _x000d_ Moreover, he comes to us in the sacred name of religion, in the name of one of the great teachers of mankind, and I am sure, his exposition of the system of the Prophet of Nazareth would be extremely liberal and elevating. The Christ-power this man intends to bring to India is not the intolerant, dominant, superior, with heart full of contempt for everything else but its own self, but that of a brother who craves for a brother's place as a co-worker of the various powers, already working in India. _x000d_ Above all, we must remember that the gratitude and hospitality are the peculiar characteristics of Indian humanity, and, as such, I would beg my countrymen to behave in such a manner that this stranger from the. Other side of the globe may find that, in the midst of all our misery, our poverty and degradation, the heart beats. As warm as of yore, when the "wealth of Ind" was the proverb of nations, and. India was the land of the "Aryas". _x000d_ Yours obediently, _x000d_ Vivekananda

This letter was published in the Indian Mirror on November 19, 1896. An editorial comment on it appeared in the Mahratta of Poona (Pune) on November 29, 1896, in the Brahmavadin of December 5, 1896, in the Harvest Field of January 1897, and in other leading papers of India at different times.

On the day that the Swami wrote to the Indian Mirror, he wrote as follows to Alasinga: "I have sent a little note to the Indian Mirror today about Dr. Barrows and how he should be welcomed. You also write some good words x)f welcome for him in the Brahmavadin." The disciple acted on the Swami's suggestion: indeed, as we learn from Prof. K. Sundararama lyer's reminiscences, he went so far as to include Dr. Barrows, along with Col. Olcott, in an informal reception committee that he (Alasinga) first organized for welcoming the Swami to Madras. _x000d_ In spite of these courtesies, Dr. Barrows was not courteous to the Swami. The Swami must have been offended by some of Dr. Barrows' statements, for in his lecture at Kumbakonam he said: "You have also heard, quite within recent times, the claims put forward by Dr. Barrows, a great friend of mine, that Christianity is the only universal religion." The Swami. Again mentioned him while speaking at Madras on "My plan of Campaign": "Today I read that my friend Dr. Barrows says that in three hundred years Christianity overthrew the Roman and Greek religious influences. That is not the word of a man who has seen Europe, and Greece, and Rome. The influence of Roman and Greek religion is all there, even in Protestant countries. . .

The Swami did not say anything harmful to the mission of Dr. Barrows; and, in defer-ence to the Swami's request, the Christian preacher was given a cordial reception in India.

. . . An English journalist, who has accompanied the Swami during the whole of his stay in India, says that in no speech, in no interview, and, as far as he knows, in no conversation, has a single word fallen from him derogatory to American women. On the contrary he has lost no opportunity of speaking of their generosity and kindness to him, and of their sincerity in the search for truth. The other charge is equally untrue. When asked about his mission, the Swami has repeatedly avoided answering at all, and, when pressed to talk on the subject, has spoken with a modesty which would well become some of those who appear to be seeking notoriety at his expense. Those who know the Swami will readily understand how ridiculous is a charge of ingratitude as made against him.

The Swami had received repeated invitations from the residents of Almora to visit them; so he left Calcutta on Thursday, May 6 with some of his brother-monks and disciples.

Swami Shivananda, Goodwin, and Miss Muller were already in Almora by this time. Miss Muller had left England after the Swami's departure; and Goodwin's letters show that she had reached Calcutta in the second week of March 1897, and from there had gone to Dehra Dun, on her way to Almora. On April 14 Goodwin wrote to Mrs. Bull from Dehra Dun; "A week or ten days ago I left the Swami at Darjeeling.... and at his wish, returned to Calcutta, where Swami Shivananda joined us, and we came here. During the week we are going on to Almora with Miss Muller, who is here at present. . . ."

From this letter it is also known that Swami Niranjanananda was then at Almora.

It was unfortunate that Dr. Barrows did not meet the Swami in Madras; but he found the Swami's signature on the address of welcome that was presented to him. At Madras, in contrast to Calcutta and Poona, Dr. Barrows was quite cordial in his speech. But this does not mean that the canker was not in him; for, the very evening (May 10) that he landed in California, he was reported as having made remarks to the representative of the Chronicle, which, according to that paper, "would make that Indian personage's [i.e. the Swami's] cars tingle if he could hear them". Here are some excerpts:

The Swami arrived in Madras one week ahead of me, but he did not call upon me to renew our acquaintance-ship. 1Atead he hurriedly left Madras the day after I arrived. All that the Chronicle credited him with saying about the women of America is true, and knowing that he had been telling lies he avoided me. There is one thing I want to correct however. The Swami has not lost caste through his conduct. It transpires that he never was a Brahmin. He belongs to the Shudra caste, the lowest of the respectable castes in India. All that he has said about American women and American institutions disgusted some of the Hindus I met. They came to me and declared that he did not represent or preach their faith.

What I particularly object to in Vivekananda is his ridiculous and exaggerated state-ment about the influence of Hindu speakers in England and America. He is a man of brilliant and pleasant qualities, _x000d_ but he seems to have lost his head. I could never tell whether to take him seriously or not. He struck me as being a Hindu Mark Twain. _x000d_ He is a man of genius and has some following, though only temporary.

Since his landing on Indian soil, with unprecedented ovations and homage from the nation as a whole, a persistent campaign, misrepresenting his work and influence, and attacking his character, had been conducted, chiefly by certain American Missions in India and at home. Their aim was to hinder his work in. the States during his absence, and to check the religious revival which his triumphal progress through South India had aroused. The campaign intensified with the return of Dr. J. H. Barrows to the United States on May 10. This American pastor, it will be remembered, had been Chairman of the General Committee of the World Parliament of Religions in 1893. He had come out to India on a three-month lecture tour, from December 15, 1896 to March 15, 1897. Even while in India, lecturing in Calcutta, Poona, Madras, and other cities, he had made no secret of his antipathy to the Swami. The spate of defamatory and misrepresenting newspaper cuttings that now reached the Swami at Almora were the sequel of Dr. Barrows' return home. As in the past the Swami treated them with indifference. A few quotations from the Swami's letters, and from those of friends who stood up for him, will explain matters sufficiently.

The party reached Lodea (near Almora) on the afternoon of May I 1, and were received by a large crowd waiting to escort the Swami on the final pact of his journey. At their request the Swami mounted a horse handsomely trapped, and headed a procession into Almora town. When the bazaar was reached, the crowd was so dense that there was difficulty in leading the Swami's horse through. Scores of Hindu ladies from windows and housetops showered flowers and rice on the Swami as he passed below. In the town centre, a section of the bazaar street, with decorated cloth stretched from side to side to form the roof, had been turned into a pandal, able to hold about three thousand people. 'This was decorated with banners, and with festoons of flowers; and every house displayed lights so that the town was a blaze of light. Music played, the crowd cheered, and the entire scene was a memorable one even for those who had accompanied the Swami on his journey right up from Colombo.

Naturally, with four or five thousand people crowding inside and outside the pandal, and enthusiasm running high, the formal proceedings of the welcome had to be brief. Pandit Jwala Dutta Joshi first read the Reception Committee's address of welcome in Hindi. Pandit Hari Ram Pande followed with an address from the Swami's host, Lala Badri Sah; and another Pandit read an address in Sanskrit. The Swami replied briefly. He touched feelingly on the spiritualizing influence that the Himalayas had exerted on Indian thought. He himself had longed from his youth to pass his days in their midst. Though he knew that he would not be able to do so as he had dreamt, still he prayed that his last days would he spent in the Himalayas. At the very sight of those mountains, he said, all the ferment of work that had been going on in his brain for years quieted down, and his mind reverted to the one eternal theme which the Himalayas stand for — renunciation.

About the Swami's stay at Almora, Goodwin wrote to Miss MacLeod on May 18: "He [the Swami] finds Almora too. hot and, indeed, it seems to have got hot since he came up here. So this afternoon we are leaving for Dewaldhar, twenty miles from here further into the hills, and after two or three days there, go to Pindri (Pindari) Glacier, and shall probably live for some time just at its foot.... On his journey here the Swami, who brought with him three other Swamis, stayed one day at Lucknow, on account of poor health of one of them, and although unofficial and unprepared received a genuine Welcome. He has this week received requests from three Rajas to visit their territories and themselves ......

Almora_x000d_ 20th May, 1897_x000d_ My Dear Rakhal {Brahmananda},_x000d_ From your letter I got all the important news. I got a letter from Sudhir also and also one from Master Mahashay. I have also got two letters from Nityananda (Yogen Chatterjee) from the famine areas._x000d_ Even now money is floating on the waters, as it were, . . . But it will surely come. When it comes, buildings, land, and a permanent fund--everything will come all right. But one can never rest assured until the chickens are hatched; and I am not now going down to the hot plains within two or three months. After that I shall make a tour and shall certainly secure some money. This being so, if you think that the [land with a] frontage of eight Kathas cannot be acquired . . ., there is no harm in paying the earnest money to the middle-man vendor as though you were losing it for nothing. In all these matters use your own discretion; I cannot give any further advice. There is particularly a chance of making mistake through hurry. . . . Tell Master Mahashay that I quite approve of what he had said._x000d_ Write to Gangadhar that if he finds it difficult to get alms etc. there, he should feed himself by spending from his own pocket, and that he should publish a weekly letter in Upen's paper (The Basumati ). In that case others also may help._x000d_ I understand from a letter of Shashi . . . He wants Nirbhayananda. If you think this course to be the best, then send Nirbhayananda and bring back Gupta. . . . Send Sashi a copy of the Bengali Rules and Regulations of the Math or an English version of it, and write to him to see that the work there is done in accordance with the Rules and Regulations._x000d_ I am glad to learn that the Association in Calcutta is going on nicely. It does not matter if one or two keep out. Gradually everyone will come. Be friendly and sympathetic with everybody. Sweet words are heard afar; it is particularly necessary to try and make new people come. We want more and more new members._x000d_ Yogen is doing well. On account of the great heat in Almora, I am now in an excellent garden twenty miles from there. This place is comparatively cool, but still warm. The heat does not seem to be particularly less than that of Calcutta. . . . _x000d_ The feverishness is all gone. I am trying to go to a still cooler place. Heat or the fatigue of walking, I find, at once produces trouble of the liver. The air here is so dry that there is a burning sensation in the nose all the time, and the tongue becomes, as it were, a chip of wood. You have stopped criticising; otherwise I would have gone to a colder place by this time just for the fun of it. "He constantly neglects diet restrictions"--what rot do you talk? Do you really listen to the words of these fools? It is just like your not allowing me to take Kalai-dal (black pulses), because it contains starch! And what is more--there will be no starch if rice and Roti (bread) are eaten after frying them! What wonderful knowledge, my dear. The fact of the matter is my old nature is coming back--this I am seeing clearly. In this part of the country now, an illness takes on the colour and fashion of this locality; and in that part of the country, it takes on the colour and fashion of the illnesses in that locality. I am thinking of making my meals at night very light; I shall eat to the full in the morning and at noon; at night milk, fruits, etc. That is why I am staying in this orchard, "in expectation of fruits"! Don't you see?_x000d_ Now don't be alarmed. Does a companion of Shiva die so quickly? Just now the evening lamp has been lighted, and singing has to be done throughout the whole night. Nowadays my temper also is not very irritable, and feverishness is all due to the liver--I see this clearly. Well, I shall make that also come under control--what fear? . . . Bravely brace yourself up and do work; let us create a mighty commotion._x000d_ Tender my love to all at the Math. At the next meeting of the Association give my greetings to everybody and tell them that though I am not physically present there, yet my spirit is where the name of our Lord is sung--"{Sanskrit}", that is, "O Rama, so long as the story of your life goes the round on the earth"--because, you see, the Atman is omnipresent._x000d_ Yours affectionately,_x000d_ Vivekananda

Almora_x000d_ 20th May, 1897_x000d_ Dear Sudhir,_x000d_ Your letter gave me much pleasure. One thing, perhaps, I forget to tell you--to keep a copy of the letter you sent me. Also all important communications to the Math from different persons and to different persons should be copied and preserved._x000d_ I am very glad to learn that things are going on well, that the work there is steadily progressing as well as that of Calcutta._x000d_ I am all right now except for the fatigue of the travel which I am sure will go off in a few days._x000d_ My love and blessings to you all._x000d_ Yours,_x000d_ Vivekananda

On May 23 Goodwin wrote to Mrs. Bull from Dewaldhar: “I wish I could paint in words the beauties of this place, in which we are now living for a time, but I am quite sure I could not. It is twenty-one miles further into the heart of the Himalayas than Almora, and a really secluded place. Chiranjeelal, the proprietor, is a relative of the Almora people [Lala Badri Sah], . . . In this time he has got cleared about 300 acres of it [jungle], but has laid it out with really marvellous art, planted it with fruit trees, built bungalows, and other buildings, not one of which is inartistic, tanks, etc.... It is distinctly cooler than Almora.... The Swami benefited in one day, and is maintaining the improvement ......”

Almora,_x000d_ 29th May, 1897_x000d_ My Dear Doctor Shashi {Bhushan Ghosh},_x000d_ Your letter and the two bottles containing the medicines were duly received. I have begun from last evening a trial of your medicines. Hope the combination will have a better effect than the one alone._x000d_ I began to take a lot of exercise on horseback, both morning and evening. Since that I am very much better indeed. I was so much better the first week of my gymnastics that I have scarcely felt so well since I was a boy and used to have kusti (wrestling) exercises. I really began to feel that it was a pleasure to have a body. Every movement made me conscious of strength--every movement of the muscles was pleasurable. That exhilarating feeling has subsided somewhat, yet I feel very strong. In a trial of strength I could make both G. G. and Niranjan go down before me in a minute. In Darjeeling I always felt that I was not the same man. Here I feel that I have no disease whatsoever, but there is one marked change. I never in my life could sleep as soon as I got into bed. I must toss for at least two hours. Only from Madras to Darjeeling (during the first month) I would sleep as soon as my head touched the pillow. That ready disposition to sleep is gone now entirely, and my old tossing habit and feeling hot after the evening meal have come back. I do not feel any heat after the day meal. There being an orchard here, I began to take more fruit than usual as soon as I came. But the only fruit to be got here now is the apricot. I am trying to get more varieties from Naini Tal. There has not been any thirst even though the days are fearfully hot. . . . On the whole my own feeling is one of revival of great strength and cheerfulness, and a feeling of exuberant health, only I am afraid I am getting fat on too much milk diet. Don't you listen to what Yogen writes. He is a hypochondriac himself and wants to make everybody so. I ate one-sixteenth of a barphi (sweetmeat) in Lucknow, and that according to Yogen was what put me out of sorts in Almora! Yogen is expected here in a few days. I am going to take him in hand. By the by, I am very susceptible to malarious influences. The first week's indisposition at Almora might have been caused to a certain extent by my passage through the Terai. Anyhow I feel very, very strong now. You ought to see me, Doctor, when I sit meditating in front of the beautiful snow peaks and repeat from the Upanishads: "{Sanskrit}--He has neither disease, nor decay, nor death; for, verily, he has obtained a body full of the fire of Yoga."_x000d_ I am very glad to learn of the success of the meetings of the Ramakrishna Mission at Calcutta. All blessings attend those that help in the great work. . . ._x000d_ With all love,_x000d_ Yours in the Lord,_x000d_ Vivekananda

Almora_x000d_ 30th May, 1897_x000d_ {original in Bengali}_x000d_ Dear Sir {Pramada Das Mitra}, _x000d_ I hear some unavoidable domestic grief has come upon you. To you, a man of wisdom, what can this misery do? Yet the amenities of friendly intercourse, incidental to relative existence in this world, require my making mention of it. Those moments of grief, however, very often bring out a better spiritual realisation. As if for a while the clouds withdraw and the sun of truth shines out. In the case of some, half of the bondage is loosened. Of all bondages the greatest is that of position--the fear of reputation is stronger than the fear of death; but even this bondage appears to relax a little. As if the mind sees for a moment that it is much better to listen to the indwelling Lord than to the opinions of men. But again the clouds close up, and this indeed is Maya._x000d_ Though for a long time I had no direct correspondence with you, yet I have often been receiving from others almost all the news about you. Some time ago you kindly sent me to England a copy of a translation of the Gita. The cover only bore a line of your handwriting. The few words in acknowledgment of this gift, I am told, raised doubts in your mind about my old affection towards you._x000d_ Please know these doubts to be groundless. The reason of that laconic acknowledgement is that I was given to see, during four or five years, only that one line of your handwriting on the cover of an English Gita, from which fact I thought, if you had no leisure to write more, would you have leisure enough to read much? Secondly, I learnt, you were particularly the friend of white-skinned missionaries of the Hindu religion and the roguish black natives were repelling! There was apprehension on this score. Thirdly, I am a Mlechchha, Shudra, and so forth; I eat anything and everything, and with anybody and everybody--and that in public both abroad and here. In my views, besides, much perversion has supervened--one attributeless absolute Brahman, I see, I fairly understand, and I see in some particular individuals the special manifestations of that Brahman; if those individuals are called by the name of God, I can well follow--otherwise the mind does not feel inclined towards intellectual theorisings such as the postulated Creator and the like._x000d_ Such a God I have seen in my life, and his commands I live to follow. The Smritis and the Puranas are productions of men of limited intelligence and are full of fallacies, errors, the feelings of class and malice. Only parts of them breathing broadness of spirit and love are acceptable, the rest are to be rejected. The Upanishads and the Gita are the true scriptures; Rama, Krishna, Buddha, Chaitanya, Nanak, Kabir, and so on are the true Avataras, for they had their hearts broad as the sky--and above all, Ramakrishna. Ramanuja, Shankara etc., seem to have been mere Pundits with much narrowness of heart. Where is that love, that weeping heart at the sorrow of others?--Dry pedantry of the Pandit--and the feeling of only oneself getting to salvation hurry-scurry! But is that going to be possible, sir? Was it ever likely or will it ever be so? Can anything be attained with any shred of "I" left anyhow?_x000d_ Another great discrepancy: the conviction is daily gaining on my mind that the idea of caste is the greatest dividing factor and the root of Maya; all caste either on the principle of birth or of merit is bondage. Some friends advise, "True, lay all that at heart, but outside, in the world of relative experience, distinctions like caste must needs be maintained." . . . The idea of oneness at heart (with a craven impotence of effort, that is to say), and outside, the hell-dance of demons--oppression and persecution--ay, the dealer of death to the poor, but if the Pariah be wealthy enough, "Oh, he is the protector of religion!"_x000d_ Over and above, I come to see from my studies that the disciplines of religion are not for the Shudra; if he exercises any discrimination about food or about going out to foreign lands, it is all useless in his case, only so much labour lost. I am a Shudra, a Mlechchha, so I have nothing to do with all that botheration. To me what would Mlechchha's food matter or Pariah's? It is in the books written by priests that madnesses like that of caste are to be found, and not in books revealed from God. Let the priests enjoy the fruits of their ancestors' achievement, while I follow the word of God, for my good lies there._x000d_ Another truth I have realised is that altruistic service only is religion, the rest, such as ceremonial observances, are madness--even it is wrong to hanker after one's own salvation. Liberation is only for him who gives up everything for others, whereas others who tax their brains day and night harping on "my salvation", "my salvation", wander about with their true well-being ruined, both present and prospective; and this I have seen many a time with my own eyes. Reflecting on all these sundry matters, I had no heart for writing a letter to you. If notwithstanding all these discrepancies, you find your attachment for me intact, I shall feel it to be a very happy issue indeed._x000d_ Yours etc.,_x000d_ Vivekananda

To Lala Badri Sah_x000d_ Devaldhar Bagicha, _x000d_ Thursday, [June 1897]_x000d_ Dear Badri Sah,_x000d_ I have been very sorry to learn that you are not well. It would please me very much if you would come down here for a few days, at any rate, with us; and I am sure it would do you good._x000d_ Yours with blessings,_x000d_ Vivekananda.

Though Swamiji's body was now rested, his mind had not taken rest. He was constantly occupied with some subject or other. Furthermore, he would receive pressing letters from scholars or disciples asking for the solution of some philosophical or scriptural problem. Besides replying to these, sometimes with a masterly commentary on a text, he was writing to his brother-monks, Mary Hale, Margaret Noble, and others in an intensity of spiritual fervour. With the service of the people done by Akhandananda in Murshidabad District, he was delighted.

It is further charged against Swamiji that he ran away from Madras in order to avoid Dr. Barrows, thus showing gross ingratitude. Dr. Barrows has yet, apparently, to learn that, but for an open letter which Swamiji wrote to India before his own and the Doctor's [Barrows'] arrival there, not a single Hindu would have moved to see, let alone to welcome Dr. Barrows, barring of course native Christians. Moreover, the Madras missionaries, through the Rev. Mr. Kellett, invited Swamiji to sign an address of welcome to the Doctor [Barrows], and on the strength of the Swami's signature obtained a number of other Hindu signatories. Swamiji's plans for Madras were settled, even to the date of leaving, before. He reached Madras, and before he had the least idea that the Doctor was expected there. The Doctor arrived on a Saturday [February 131 evening, while Swamiji was delivering a lecture, and the Swami gave a further lecture the following afternoon, in addition to receiving several hundred, almost amounting to a thousand, visitors in the morning and evening; and we had to leave for the steamer at 5 on the Monday morning. The Swami moreover made not a single remark prejudicial to Dr. Barrows — which is another Chicago statement — and only once referred to him in a lecture, and then to criticize, in a spirit which anyone who cares or cared to read the report of his speech will admit to he thoroughly fair and temperate, on the extravagant claim of Dr. Barrows on behalf of Christianity as the only universal religion. If Dr. Barrows is unable to accept criticism in a proper spirit, he has nor right to pose as a preacher or teacher. Beyond this not a single word was said prejudicial to the Doctor, and certainly nothing prejudicial to him personally and any reception he might secure.

Surely, Christianity must have fallen to a very low ebb if its self-constituted leader in America, Dr. Barrows, descends to deliberate lies in order to bolster his cause. Apart from which, is it quite honest on the part of Dr. Barrows, a Unitarian, to come to India as a pillar of Christianity? This seems to me somewhat paradoxical. Here he told another deliberate lie (in Madras) stating at a meeting of the Triplicane Literary Society that he invited Swamiji to lunch with him in Chicago; and when asked what he would have, Swamiji replied that he would prefer beef, and would always choose beef, where a number of meats were to be had. Is Swamiji a lunatic to make a public statement like this, even if he felt it? As a matter of fact, he took what was offered him and did not know till long after that he had eaten beef...

This was not the only unpleasant controversy in which the Swami was involved: two more, which received attention in the columns of some of the leading Indian newspapers of Calcutta and Madras particularly, will now he mentioned. Needless to say, his disciples and friends were at the time distressed over them.

Shri Ramakrishna had described him as "an open sword". In his lecture "My Plan of Campaign" at Madras, he not only spoke about the unfriendly behaviour of the Theosophists in America and India, but also exposed the doings of the Brahmos, of some orthodox Hindus, and of certain Christians, against him. Nor did he spare the reform societies of Madras. His criticism of the Theosophists wounded the feelings of admirers like the Hon'ble Subrahmanya Iyer, President of the Reception Committee of Madras, Col. Olcott, Narendranath Sen, Editor of the Indian Mirror and Hon. Secretary of the Calcutta Reception Committee, and some of his Western friends. His criticism of Buddhism offended the feelings of his friend H. Dharmapala and others. And orthodox Hindus were constantly on the offensive, trying to ensnare him in scriptural discussions, or finding fault with him in the press. The Bangabasi, a Bengali. Paper of Calcutta, took the lead by falsely asserting that the Swami was a Shudra and therefore not entitled to Sannyasa, that he had crossed the ocean (Kalapani) and therefore had forfeited his Dharma; and so on. It was this paper, too, that created a row over the visit of the Swami and. The Raja of Khetri to the Dakshineswar Kali temple in, March 1897. It did its best to give him a bad name, but to no effect.

Shri Ramakrishna had described him as "an open sword". In his lecture "My Plan of Campaign" at Madras, he not only spoke about the unfriendly behaviour of the Theosophists in America and India, but also exposed the doings of the Brahmos, of some orthodox Hindus, and of certain Christians, against him. Nor did he spare the reform societies of Madras. His criticism of the Theosophists wounded the feelings of admirers like the Hon'ble Subrahmanya Iyer, President of the Reception Committee of Madras, Col. Olcott, Narendranath Sen, Editor of the Indian Mirror and Hon. Secretary of the Calcutta Reception Committee, and some of his Western friends. His criticism of Buddhism offended the feelings of his friend H. Dharmapala and others. And orthodox Hindus were constantly on the offensive, trying to ensnare him in scriptural discussions, or finding fault with him in the press. The Bangabasi, a Bengali. Paper of Calcutta, took the lead by falsely asserting that the Swami was a Shudra and therefore not entitled to Sannyasa, that he had crossed the ocean (Kalapani) and therefore had forfeited his Dharma; and so on. It was this paper, too, that created a row over the visit of the Swami and. The Raja of Khetri to the Dakshineswar Kali temple in, March 1897. It did its best to give him a bad name, but to no effect. _x000d_ About this time Dharmapala was in America and may have spoken to Dr. Janes in connection with the Swami's derogatory remarks on Buddhism. As a result, and hearing also about the Swami's criticism of the Theosophists, Dr. Janes seems to have been somewhat perturbed, and spoke of the matter to Mrs. Bull.

Gathering this from a letter that he received from Dr. Janes, the Swami wrote to Mrs. Bull as follows on May 5,1897:

Almora,_x000d_ 1st June, 1897_x000d_ Dear Shuddhananda,_x000d_ Glad to know from your letter that all are doing well there, and to go through the news in detail. I too am in better health; the rest you will know from Dr. Shashi Bhushan. Let the teaching go on for the present in the method revised by Brahmananda, and if any changes are needed in future, have them done. But it should never be lost sight of that this must be done with the consent of all._x000d_ I am now living in a garden belonging to a merchant, situated a little to the north of Almora. Before e are the snow-peaks of the Himalayas looking, in the reflection of the sun, like a mass of silver, a delight to the heart. By taking free air, regular diet, and plenty of exercise, I have grown strong and healthy in body. But I hear that Yogananda is very ill. I am inviting him to come here. But then, he fears the mountain air and water. I wrote to him today, saying, "Stay in this garden for some days, and if you find your illness shows no improvement, you may go to Calcutta." He will do as he pleases._x000d_ At Almora, every evening Achyutananda gathers the people together and reads t them the Gita and other Shastras. Many residents of the town, as also soldiers from the cantonment, come there daily. I learn also that he is appreciated by all._x000d_ The Bengali interpretation that you have given of the Shloka {Sanskrit} etc., does not seem to me to be right. The interpretation in question is this: "When(the land) is flooded with water, what is the use of drinking water?" If the law of nature be such that when a land is flooded with water, drinking it is useless, that through certain air passages or through any other recondite ways people's thirst may be allayed, then only can this novel interpretation be relevant, otherwise not. It is Shankara whom you should follow. Or you may explain it in this way: As, even when whole tracts are flooded with water, small pools are also of great use to the thirsty (that is to say, just a little water suffices him, and he says, as it were, " Let the vast sheet of water be, even a little of water will satisfy my object."), of identical use are the whole Vedas to a learned Brahmin. As even when the land is overflooded, one's concern lies in drinking the water and no more, so in all the Vedas illumination alone is the concern._x000d_ Here is another interpretation which hits better the meaning the author wishes to convey: Even when the land is overflooded, it is only that water which is drinkable and salutary, that people seek for, and no other kind. There are various kinds of water, which differ in quality and properties--even though the land be flooded over--according to the differences in property of their substratum, the soil. Likewise a skilful Brahmin, too, will, for the quenching of the worldly thirst, choose from that sea f words known as the Vedas which is flooded over with diverse courses of knowledge, that which alone will be of potence to lead to liberation. And it is the knowledge of the Brahman which will do this._x000d_ With blessing and good wishes._x000d_ Yours_x000d_ Vivekananda.

Almora_x000d_ 1st June, 1897_x000d_ Dear Mr.--_x000d_ The objections you show about the Vedas would be valid if the word Vedas meant Samhitas. The word Vedas includes the three parts, the Samhitas, the Brahmanas, and the Upanishads, according to the universally received opinion in India. Of these, the first two portions, as being the ceremonial parts, have been nearly put out of sight; the Upanishads have alone been taken up by all our philosophers and founders of sects._x000d_ The idea that the Samhitas are the only Vedas is very recent and has been started by the late Swami Dayananda. This opinion has not got any hold on the orthodox population._x000d_ The reason of this opinion was that Swami Dayananda thought he could find a consistent theory of the whole, based on a new interpretation of the Samhitas, but the difficulties remained the same, only they fell back on the Brahmanas. And in spite of the theories of interpretation and interpolation a good deal still remains._x000d_ Now if it is possible to build a consistent religion on the Samhitas, it is a thousand times more sure that a very consistent and harmonious faith can be based upon the Upanishads, and moreover, here one has not to go against the already received national opinion. Here all the Acharyas (Teachers) of the past would side with you, and you have a vast scope for new progress._x000d_ The Gita no doubt has already become the Bible of Hinduism, and it fully deserves to be so; but the personality of Krishna has become so covered with haze that it is impossible today to draw any life-giving inspiration from that life. Moreover, the present age requires new modes of thought and new life. Hoping this will help you in thinking along these lines._x000d_ I am yours with blessings,_x000d_ Vivekananda

Almora_x000d_ 2nd June, 1897_x000d_ Dear Marie {Halboister},_x000d_ I begin here my promised big chatty letter with the best intention as to its growth, and if it fails, it will be owing to your own Karma. I am sure you are enjoying splendid health. I have been very, very bad indeed; now recovering a bit--hope to recover very soon._x000d_ What about the work in London? I am afraid it is going to pieces. Do you now and then visit London? Hasn't Sturdy got a new baby?_x000d_ The plains of India are blazing now. I cannot bear it. So I am here in this hill station--a bit cooler than the plains._x000d_ I am living in a beautiful garden belonging to a merchant of Almora--a garden abutting several miles of mountains and forests. Night before last a leopard came here and took away a goat from the flock kept in this garden. It was a frightful din the servants made and the barking of the big Tibet watchdogs. These dogs are kept chained at a distance all night since I am here, so that they may not disturb my sleep with their deep barks. The leopard thus found his opportunity and got a decent meal, perhaps, after weeks. May it do much good to him!_x000d_ Do you remember Miss Muller? She has come here for a few days and was rather frightened when she heard of the leopard incident. The demand for tanned skins in London seems very great, and that is playing havoc with our leopards and tigers more than anything else._x000d_ As I am writing to you, before me, reflecting the afternoon's flow, stand long, long lines of huge snow peaks. They are about twenty miles as the crow flies from here, and forty through the circuitous mountain roads._x000d_ I hope your translations have been well received in the Countess's paper. I had a great mind and very good opportunity of coming over to England this Jubilee season with some of our Princes, but my physicians would not allow me to venture into work so soon. For going to Europe means work, isn't it? No work, no bread._x000d_ Here the yellow cloth is sufficient, and I would have food enough. Anyhow I am taking a much desired rest, hope it will do me good._x000d_ How are you going on with your work? With joy or sorrow? Don't you like to have a good rest, say for some years, and no work? Sleep, eat, and exercise; exercise, eat, and sleep--that is what I am going to do some months yet. Mr. Goodwin is with me. You ought to have seen him in his Indian clothes. I am very soon going to shave his head and make a full-blown monk of him._x000d_ Are you still practising some of the Yogas? Do you find any benefit from them? I learn that Mr. Martin is dead. How is Mrs. Martin--do you see her now and then?_x000d_ Do you know Miss Noble? Do you ever see her? Here my letter comes to an end, as a huge dust storm is blowing over me, and it is impossible to write. It is all your Karma, dear Marie, for I intended to write so many wonderful things and tell you such fine stories; but I will have to keep them for the future, and you will have to wait._x000d_ Ever yours in the Lord,_x000d_ Vivekananda

Almora_x000d_ 3rd June, 1897._x000d_ Dear Miss Noble,_x000d_ …As for myself I am quite content. I have rouse a good many of our people, and that was all I wanted. Let things have their course and Karma its sway. I have no bonds here below. I have seen life, and it is all self-- life is for self, love for self, honour for self, everything for self. I look back and scarcely find any action I have done for self--even my wicked deed were not for the self. So I am content; not that I feel I have done anything specially good or great, but the world is so little, life so mean a thing, existence so, so servile-- that I wonder and smile that human beings, rational souls, should be running after this self--so mean and detestable a prize._x000d_ This is the truth. We are caught in a trap, and the sooner one gets out, the better for one. I have seen the truth--let the body float up or down, who cares?_x000d_ It is a beautiful mountain park I am living in now. On the north, extending almost all along the horizon, are peak after peak of the snow-clad Himalayas--forests abounding. It is not cold here, neither very warm; the evenings and mornings are simply delicious. I should like to be here this summer, and when the rains set in, I go down to the plains to work._x000d_ I was born for the life of a scholar--retired, quiet, poring over my books. But the Mother dispenses otherwise--yet the tendency is there._x000d_ Yours etc.,_x000d_ Vivekananda._x000d_ CXXVII*_x000d_ Almora,_x000d_ 14th June, 1897._x000d_ Dear Rakhal,_x000d_ I am wholly in sympathy with the subject-matter of the letter of Charu that you have sent me._x000d_ In the proposed Address to the Queen-Empress the following points should be noted:_x000d_ 1. That it must be free from exaggeration, in other words, statements to the effect that she is God's regent and so forth, which are so common to us natives._x000d_ 2. That all religions have been protected during her reign, we have been able fearlessly to preach our Vedantic doctrines both in India and England. 3. Her kindness towards the Indian poor--as, for instance, her inspiring the English to unique acts of charity by contributing herself to the cause of famine-relief._x000d_ 4. Prayer for her long life and for the continual growth of happiness and prosperity a month the people of her dominions._x000d_ Have this written in correct English and send it to me at Almora, and I shall sign it and send it to Simla. Let me know to whom it should be addressed in simla._x000d_ Yours affectionately,_x000d_ Vivekananda._x000d_ PS. Let Shuddhananda preserve a copy of the weekly letters that he writes to me from the Math._x000d_ V.

As for myself, I am quite content. I have roused a good many of our people and that was all I wanted. Let things have their course and Karma its sway. I have no bonds here below. I have seen life, and it is all self-life is for self, love for self, honour for self, everything for self. I look back and scarcely find any action that I have done for self-even my wicked deeds were not for self. So, Christina, I am content. Not that I feel I have done anything especially good or great, but the world is so little, life so mean a thing, existence so, so servile, that I wonder and smile that human beings, rational souls, should be running after the self—so mean and detestable a prize! _x000d_ This is the truth. We are caught in a trap, and the sooner one gets out, the better for one. I have seen the truth, let the body float up or down — who cares! _x000d_ I was born for the life of the scholar — retired, quiet, poring over my books. But the Mother dispenses otherwise. Yet the tendency is there.

Thank you for the California clipping. Since Dr. Barrows so unqualifiedly denounces Vivekananda as a liar and for that reason charges him with intent to avoid him at Madras, I regret, for his own good, that Dr. Barrows should have omitted all mention of the Swami Vivekananda's widely circulated letters of welcome urging upon the Hindus, whatever their views of Dr. Barrows' message concerning their and his own religion might be, to offer a hospitality of thought and greeting worthy of the kindness extended to the Eastern delegates at Chicago by Dr. Barrows and Mr. Bonney. Those letters circulated at the time when the Indian nation was preparing a welcome unprecedented for warmth and enthusiasm to the monk, contrast markedly with Dr. Barrows' recent utterances in California, on his own home-coming, concerning Vivekananda, and bring the two men before the Indian public for their judgement.... _x000d_ It may be added in this connection, that Vivekananda was wearied to the extreme and was threatened with a breakdown in health from the first to the last of his public receptions on Indian soil, and, finally, by command of his physician obliged to forgo more fatigue and take absolute rest for some months' time. Vivekananda having been my guest, attacks concerning him are sent to me, and I know that for two years previous to his return to India the Swami was quoted both here and there as having denounced American women at different points in India, showing that he has a double or that his opponents pass on, as does Dr. Barrows, sentiments deemed for his utterance, omitting the sum and substance of what he has uttered again and again. The dry humour of American pleasantries not infrequently used by gentlemen, but unsafe for any foreigner, occasionally tempt the monk with his rare facility in the use of English, to a misplaced and out-of-taste quotation, while it is also true that his habitual self-control is under strong provocation sometimes lost; but a fair opponent he is and, I can testify, to even unfair and untruthful detractors. With the power held in common with great preachers and. Artists to draw to himself emotional men and women, it is to his credit that he may sometimes use harsh characterization rather than permit a blind following to himself. _x000d_ The homes open to the Swami Vivekananda in the United States would honour any man. His friends will agree with Dr. Barrows that he has genius, not for geniality alone, but for intellectual power and the modesty of the true scholar, that will guard him from egotism and vanity. He deals as few can with agnosticism and atheism, and gives earnest students a philosophical analysis that establishes religion, embracing the sectarian religions, and in spirituality he has the childlikeness of spirit that will make him the loving servant of his people. _x000d_ It is always painful to encounter workers rightly devoted to sectarian interests and service, indulging in the present rule of habitual asperities and quick distrust rather than looking for points of contact. I send you quotations from the Swami's letters to India and here, giving in reply Vivekananda's sober opinions to the points of attack as made by Dr. Clerk, Dr. Barrows, and others. Pray use them or my own estimate as you deem fit. _x000d_ _x000d_ PS. The allusion to Vivekananda's exaggerated statement of his Western work and Mission is as mistaken as Dr. Barrows' suggestion that he has only a temporary influence. Vivekananda returns not Europeanized, and the urgent calls to be filled as soon as his health permits are evidence of this. I believe him as one to welcome all true religious workers there. _x000d_ The German schools, the English Orientalists, and our own Emerson testify to the fact that it is literally true that Vedantic thought pervades the Western thought of today, and it is in this sense only that Vivekananda could mean that thousands in the West are Vedantists — a philosophy able to include sectarians.

The Swami's attitude in the face of attacks on him in the American and Indian press is best shown by a few quotations from his letters'. Writing to Mrs. Bull on February 25, 1897, he says: "I have not a moment to die, as they say. What with processions and tom-tomings and various other methods of reception all over the country I am nearly dead.... On the other hand, the country is full of persons jealous and pitiless who would leave no stone unturned to pull my work to pieces. But as you know well, the more the opposition the more is the demon in me roused."

Almora,_x000d_ 14th June, 1897._x000d_ Dear Rakhal,_x000d_ I am wholly in sympathy with the subject-matter of the letter of Charu that you have sent me._x000d_ In the proposed Address to the Queen-Empress the following points should be noted:_x000d_ 1. That it must be free from exaggeration, in other words, statements to the effect that she is God's regent and so forth, which are so common to us natives._x000d_ 2. That all religions have been protected during her reign, we have been able fearlessly to preach our Vedantic doctrines both in India and England. _x000d_ 3. Her kindness towards the Indian poor--as, for instance, her inspiring the English to unique acts of charity by contributing herself to the cause of famine-relief._x000d_ 4. Prayer for her long life and for the continual growth of happiness and prosperity a month the people of her dominions._x000d_ Have this written in correct English and send it to me at Almora, and I shall sign it and send it to Simla. Let me know to whom it should be addressed in simla._x000d_ Yours affectionately,_x000d_ Vivekananda._x000d_ PS. Let Shuddhananda preserve a copy of the weekly letters that he writes to me from the Math._x000d_ V.

Almora,_x000d_ 15th June, 1897._x000d_ My dear Akhandananada,_x000d_ I am getting detailed reports of you and getting more and more delighted. It is that sort of work which can conquer the world. What do differences of sect and opinions matter! Bravo! Accept a hundred thousand embraces and blessings from me. Work, work, work--I care for nothing else. Work, work, work, even unto death! Those that are weak must make themselves great workers, great heroes--never mind money, it will drop from the heavens. Let them whose gifts you will accept, give in their own name if they like, no harm. Whose name, and what is it worth? Who cares for name? Off with it! If in the attempt to carry morsels of food to starving mouths, name and possession and all be doomed even--{Sanskrit}--thrice blessed art thou! It is the heart, the heart that conquers, not the brain. Books and learning, Yoga and meditation and illumination--all are but dust compared with love. It is love that gives you the supernatural powers, love that gives you Bhakti, love that gives illumination, and love, again, that leads to emancipation. This indeed is worship, worship of the Lord in the human tabernacle,"{Sanskrit}--not this that people worship". This is but the beginning, and unless we spread over the whole of India, nay, the whole earth, in that way, where lies the greatness of our Lord!_x000d_ Let people see whether or not the touch of our Lord's feet confers divinity on man! It is this that is called liberation-in-life--when the last trace of egoism and selfishness is gone. Well done! Glory to the Lord! Gradually try to spread. If you can, go to Calcutta, and raise a fund with the help of another band of boys; set one or two of them to work at some place, and begin somewhere else. Spread in that way, and go on inspecting them. You will see that the work will gradually become permanent, and spread of religion and education will follow as a matter of course. I have given particular instructions to them in Calcutta. Do that kind of work, and I shall carry you on my shoulders--bravo! You will see that by degrees every district will become a centre--and that a permanent one. I am soon going down to the plains. I am a fighter, and shall dies in the battlefield. Does it behove me to sit up here like a zenana lady?_x000d_ Yours with all love,_x000d_ Vivekananda.

To turn now from this unsavoury topic, we have already noted that the Swami was elated because one of his brother-monks was relieving hundreds of people in the famine-stricken district of Murshidabad in Bengal. On his wanderings, this brother-monk Swami Akhandananda had been deeply moved to see the widespread distress in the villages there. Though penniless he at once decided to do something about it. Hearing of this, Vivekananda had sent two of his disciples, Swami Nityananda and Brahmachari Sureshwarananda to help Akhandananda in the work. He had also immediately started a fund to which contributions came chiefly from Calcutta Varanasi and Madras and from the Mahabodhi Society Swami Akhandananda managed the relief work so well that the District Magistrate of Murshidabad who administered the Government Relief fund remarked I have been able to relieve myself of all responsibilities with regard to the villages covered by the Swami.

Other things that delighted the Swami at this time were to learn of the success of the meetings of the Ramakrishna Mission in Calcutta, and to hear that Swami Ramakrishnananda was carrying on Vedanta work in and about Madras with his characteristic zeal. Arriving there at the end of March 1897, this stalwart had impressed people by his character and activities. He had delivered a series of lectures on the lives of the Prophets; had lectured on the Vedanta; and had given classes on the Upanishads and Gita.

On June 20 Goodwin wrote to Mrs. Bull: “The Swami is again in Almora and seems now to be quite recovered from his indisposition. Alasinga Perumal and Prof. Rangacharya (of the Brahmavadin) have also been here, mainly because they wished to visit Badri Narayan, and it was their presence which brought Swamiji up from Dewaldhar.... The rainy season has set in here now, and has lessened the heat a good deal, quite a relief after five solid months is of heat, nearly six months. There was a disastrous earthquake in India a week ago, extending from Simla in the West to As-sam, down through as far as Madras.... The old Math [at Alambazar] has also been severely handled ......”

To Mrs. Francis Leggett_x000d_ Almora_x000d_ 20 June '97_x000d_ Dear Mother___x000d_ Herewith I take the liberty to introduce to you Miss Tremayne of London, a particular friend of mine going over to the States._x000d_ Any help given to her would greatly oblige._x000d_ Yours in the Lord,_x000d_ Vivekananda

Almora_x000d_ 20th June, 1897_x000d_ My Dear Miss Noble {Nivedita},_x000d_ . . . Let me tell you plainly. Every word you write I value, and every letter is welcome a hundred times. Write whenever you have a mind and opportunity, and whatever you like, knowing that nothing will be misinterpreted, nothing unappreciated. I have not had any news of the work for so long. Can you tell me anything? I do not expect any help from India, in spite of all the jubilating over me. They are so poor!_x000d_ But I have started work in the fashion in which I myself was trained--that is to say, under the trees, and keeping body and soul together anyhow. The plan has also changed a little. I have sent some of my boys to work in the famine districts. It has acted like a miracle. I find, as I always thought, that it is through the heart, and that alone, that the world can be reached. The present plan is, therefore, to train up numbers of young men (from the highest classes, not the lowest. For the latter I shall have to wait a little), and the first attack will be made by sending a number of them over a district. When these sappers and miners of religion have cleared the way, there will then be time enough to put in theory and philosophy._x000d_ A number of boys are already in training, but the recent earthquake has destroyed the poor shelter we had to work in, which was only rented, anyway. Never mind. The work must be done without shelter and under difficulties. . . . As yet it is shaven heads, rags, and casual meals. This must change, however, and will, for are we not working for it, head and heart? . . . _x000d_ It is true in one way that the people here have so little to give up--yet renunciation is in our blood. One of my boys in training has been an executive engineer, in charge of a district. That means a very big position here. He gave it up like straw! . . . _x000d_ With all love,_x000d_ Yours in the Truth,_x000d_ Vivekananda

Almora,_x000d_ 20th June, 1897._x000d_ Dear Rakhal,_x000d_ Glad to learn that you are better in health than before. Well, it is seldom that Brother Yogen reports the bare truths, so do not at all e anxious to hear them. I am all right now, with plenty of muscular strength, and no thirst….The liver, too, acts well. I am not certain as to what effects Shashi (Babu)'s medicine had. So I have stopped using it. I am having plenty of mangoes. I am getting exceptionally adept in riding, and do not feel the least pain or exhaustion even after a run of twenty or thirty miles at a stretch. Milk I have altogether stopped for fear of corpulence._x000d_ Yesterday I came to Almora, and shall not go any more to the garden. Henceforth I am to have three meals a day in the English fashion, as Miss Muller's guest…._x000d_ Shuddhananda writes to say that they are going on with Ruddock's Practice of Medicine or something of that sort. What nonsense do you mean by having such things taught in the class? A set of common apparatus for physics and another for chemistry, an ordinary telescope and a microscope--all these can be had for Rupees 150 to 200. Shashi Babu may give a lecture on practical chemistry once a week, and Hariprasanna on physics etc. And buy all the good scientific books that you can have in Bengali, and have them read._x000d_ Yours affectionately,_x000d_ Vivekananda.

To Mrs. Ole Bull_x000d_ Almora_x000d_ 20 June '97_x000d_ Dear Mrs. Bull___x000d_ Herewith I take the liberty of introducing Miss Tremayne of London. _x000d_ I like nothing so much as being serviceable to young and energetic persons__and any help given to her in America will greatly oblige._x000d_ Yours in the Lord,_x000d_ Vivekananda

We have just seen reports from Chicago and Detroit papers which give a lecture by Dr. Barrows, and contributions from our old friends the Revs. Mr. Thoburn and Mr. Clerk. In these it is stated that Swamiji has lost no opportunity, since he returned to India, of abusing and belittling American women. Now, we do not wish to reply to these papers, but you have so many opportunities of meeting representatives of American women that I can do no harm in acquainting you with the absolute facts, and leaving them in your hands. I have been present at every single lecture given by Swamiji in India and Ceylon. I have also been present at every single interview granted to a newspaperman. Further, I have not missed one single report of any utterance of his in any paper. With this opportunity of knowing the actual facts I can assure you that any statement of a single word from Swamiji derogatory to American women is a malicious fabrication. On the contrary, I am becoming almost weary, if that be possible, of hearing him speak in the most glowing terms of the American women, and only a week or two ago he said, "If I have to come back again as woman I must and will come as an American woman."

To Mr. Sokanathan, Colombo_x000d_ Almora_x000d_ 30th June 1897._x000d_ My dear Friend,_x000d_ The bearer of this note, Swami Shivananda, is [being] sent to Ceylon, as promised by me during my sojourn. He is quite fit for the work entrusted to his care, of course, with your kind help._x000d_ I hope you will introduce him to other Ceylon friends._x000d_ Yours ever in the Lord,_x000d_ Vivekananda

At this time the Swami had a mind to start two newspapers of his own. On July 10 he wrote to Miss MacLcod, "Goodwin has gone to work in Madras on a paper to he started there soon." This refers to the paper that the Swami wanted to put out in English. That the Swami also intended to start a paper in Bengali, we know from Goodwin's letter of June28, to Mrs.Bull: "It seems probable that I shall not return to the West at all. One of the Swamiji's ideas is to have a newspaper of his own in Calcutta (in Bengali) and another in Madras (in English). He has told Alasinga Perumal to establish this latter, and insists upon my being appointed Editor. . . ." But the Swami's idea did not materialize, and Goodwin's services were devoted to the Brahmavadin alone for some time.

When the Swami's visit was drawing to a close, his friends in Almora invited him to give a lecture in Hindi. He consented to make the attempt for the first time. He began slowly, and soon warmed to his theme, and found himself building his phrases and almost his words as he went along. Those best acquainted with the difficulties and limitations of the Hindi language, still undeveloped as a medium for oratory, expressed their opinion that a personal triumph had been achieved by Swamiji and that he had proved by his masterly use of Hindi that the language had in it undreamt-of possibilities of development in the direction of oratory._x000d_ Another lecture was delivered at the English Club in English, of which a brief summary follows._x000d_ The subject was "Vedic Teaching in Theory and Practice". A short historical sketch of the rise of the worship of the tribal God and its spread through conquest of other tribes was followed by an account of the Vedas. Their nature, character, and teaching were briefly touched upon. Then the Swami spoke about the soul, comparing the Western method which seeks for the solution of vital and religious mysteries in the outside world, with the Eastern method which finding no answer in nature outside turns its inquiry within. He justly claimed for his nation the glory of being the discoverers of the introspective method peculiar to themselves, and of having given to humanity the priceless treasures of spirituality which are the result of that method alone. Passing from this theme, naturally so dear to the heart of a Hindu, the Swami reached the climax of his power as a spiritual teacher when he described the relation of the soul to God, its aspiration after and real unity with God. For some time it seemed as though the teacher, his words, his audience, and the spirit pervading them all were one. No longer was there any consciousness of "I" and "Thou", of "This" or "That". The different units collected there were for the time being lost and merged in the spiritual radiance which emanated so powerfully from the great teacher and held them all more than spellbound._x000d_ Those that have frequently heard him will recall similar experiences when he ceased to be Swami Vivekananda lecturing to critical and attentive hearers, when all details and personalities were lost, names and forms disappeared, only the Spirit remaining, uniting the speaker, hearer, and the spoken word.

Almora,_x000d_ 3rd July, 1897_x000d_ Constant salutation be to Shri Ramakrishna, the Free, the Ishvara, the Shiva-form, by whose power we and the whole world are blessed!_x000d_ Mayest thou live long, O Sharat Chandra!_x000d_ Those writers of Shastra who do not tend towards work say that all-powerful destiny prevails; but others who are workers consider the will of man as superior. Knowing that the quarrel between those who believe in the human will as the remover of misery and others who rely on destiny is due to indiscrimination--try to ascend the highest peak of knowledge._x000d_ It has been said that adversity is the touchstone of true knowledge, and this may be said a hundred times with regard to the truth: "Thou art That." This truly diagnoses the Vairagya (dispassion) disease. Blessed is the life of one who has developed this symptom. In spite of your dislike I repeat the old saying: "Wait for a short time." You are tired with rowing; rest on your oars. The momentum will take the boat to the other side. This has been said in the Gita (IV.38), "In good time, having reached perfection in Yoga, one realises That in one's own heart;" and in the Upanishad, "Neither by rituals, nor by progeny, nor by riches, but by renunciation alone a few (rare) people attained immortality" (Kaivalya, 2). Here, by the word renunciation Vairagya is referred to. It may be of two kinds, with or without purpose. If the latter, none but worm-eaten brains will try for it. But if the other is referred to, then renunciation would mean the withdrawal of the mind from other things and concentrating it on God or Atman. The Lord of all cannot be any particular individual. He must be the sum total. One possessing Vairagya does not understand by Atman the individual ego but the All-pervading Lord, residing as the Self and Internal Ruler in all. He is perceivable by all as the sum total. This being so, as Jiva and Ishvara are in essence the same, serving the Jivas and loving God must mean one and the same thing. Here is a peculiarity: when you serve a Jiva with the idea that he is a Jiva, it is Daya (compassion) and not Prema (love); but when you serve him with the idea that he is the Self, that is Prema. That the Atman is the one objective of love is known from Shruti, Smriti, and direct perception. Bhagavan Chaitanya was right, therefore, when he said, "Love to God and compassion to the Jivas". This conclusion of the Bhagavan, intimating differentiation between Jiva and Ishvara, was right, as He was a dualist. But for us, Advaitists, this notion of Jiva as distinct from God is the cause of bondage. Our principle, therefore, should be love, and not compassion. The application of the word compassion even to Jiva seems to me to be rash and vain. For us, it is not to pity but to serve. Ours is not the feeling of compassion but of love, and the feeling of Self in all._x000d_ For thy good, O Sharman, may thine be Vairagya, the feeling of which is love, which unifies all inequalities, cures the disease of Samsara, removes the threefold misery inevitable in this phenomenal world, reveals the true nature of all things, destroys the darkness of Maya, and which brings out the Selfhood of everything from Brahma to the blade of grass!_x000d_ This is the constant prayer of_x000d_ Vivekananda_x000d_ Ever bound to thee in love.

My Dear Miss Noble {Nivedita},_x000d_ I am being played upon curiously by both good and evil influences from London these times here. . . . On the other hand, your letters are full of life and sunshine, and bring strength and hope to my spirits, and they sadly want these now. God knows._x000d_ Although I am still in the Himalayas, and shall be here for at least a month more, I started the work in Calcutta before I came, and they write progress every week._x000d_ Just now I am very busy with the famine, and except for training a number of young men for future work, have not been able to put more energy into the teaching work. The "feeding work" is absorbing all my energy and means. Although we can work only on a very small scale as yet, the effect is marvellous. For the first time since the days of Buddha, Brahmin boys are found nursing by the bed-side of cholera-stricken pariahs._x000d_ In India, lectures and teaching cannot do any good. What we want is Dynamic Religion. And that, "God willing", as the Mohammedans say, I am determined to show. . . . I entirely agree with the prospectus of your Society, and you may take for granted my agreement with everything you will do in the future. I have entire faith in your ability and sympathy. I already owe you an immense debt, and you are laying me every day under infinite obligations. My only consolation is that it is for the good of others. Else I do not deserve in the least the wonderful kindness shown to me by the Wimbledon friends. You good, steady, genuine English people, may the Lord always bless you. I appreciate you every day more and more from a distance. Kindly convey my love everlasting to__ and all the rest of our friends there._x000d_ With all love, yours ever in the Truth,_x000d_ Vivekananda

To Swami Shivananda_x000d_ Almora,_x000d_ The 9th July 1897_x000d_ Dear Shivananda, _x000d_ I haven't received any word of your arrival yet. I heard that Alasinga has gone there with his relations by way of Jaipur. We stayed at the Binsar Dak Bungalow [rest house] for two or three days, and then I left for Shyamdhura. At this, Miss [Henrietta] Müller got infuriated and left for Almora. Terribly upset, Miss Müller accused Shivananda of telling her first that I shall live with a friend as his guest and of renting later such a big house for the season at 80 rupees without consulting her. Very cross with everybody, she has been reproving one and all but_x000d_ has cooled down a little when I said I would pay half of the rent. . . ._x000d_ Shashi himself [Swami Ramakrishnananda] should handle the entire amount of 100 rupees which the Raja of Ramnad is donating (every month); he should send a detailed account of the monthly income and expenditure to the Math__otherwise there won't be any check. Advise him to spend as little as necessary on Thakur's worship, for the money is [primarily] "for propa¬gation of Truth". _x000d_ In case Gupta [Swami Sadananda] has lost his mental bal¬ance, ask him to come to Almora__but only when the boy selected for Shashi reaches there. I received a letter from R. A. [Rajam Aiyer?]. The money he sent has reached the Math. I have received two volumes of Ramanuja's commentary. Advise him to send me the third. Ask G. G. [Narasimhachari] to send me similar commentaries by Madhva and others, if he can._x000d_ A public meeting will have to be organized at Madras to present an address of welcome to the Raja [Ajit Singh] of Khetri and to Pratap Singh of Jodhpur for their boldness in visiting England as well as for representing their principalities in India in the Jubilee celebration. This has to be done on their return to India, but for that you have to endeavour from now on. Please go to Colombo and arrange a similar public meeting there._x000d_ Give my love to Kidi [Singararelu Mudaliar] and Doctor [Nanjunda Rao]; ask Kidi why he hasn't written to me. What is wrong with him? Has he lost his devotion? Bear this in mind that you should not assume a teacher's place in the beginning. Do all your work with humility; otherwise everything will crumble to pieces. Please see that there is no opposition, criti cism or obstacles to Shashi's work in Madras, for everybody should obey him__whoever may be in charge of a particular centre. If Shashi goes to Ceylon, he will have to obey your authority, etc. Make sure that every centre sends a weekly report to the Math. I have not seen a single one from Shashi yet. "O Rama! How hard it is to turn a donkey into a horse, even by beating!"_x000d_ Above all "obedience" and "esprit de corps". The work cannot succeed unless there is perfect obedience to the authority of the Order and sacrifice of individual views for the sake of the Order. Trinair gunatvam âpannair badhyante mattadantinah___x000d_ "Blades of grass woven into a rope can restrain even mad ele¬phants"._x000d_ With love to Sashi and Gupta, _x000d_ Vivekananda

He who is in you and outside you,_x000d_ Who works through all hands,_x000d_ Who walks on all feet,_x000d_ Whose body are all ye,_x000d_ Him worship, and break all other idols!_x000d_ _x000d_ He who is at once the high and low,_x000d_ The sinner and the saint,_x000d_ Both God and worm,_x000d_ Him worship--visible, knowable, real, omnipresent,_x000d_ Break all other idols!_x000d_ _x000d_ In whom is neither past life_x000d_ Nor future birth nor death,_x000d_ In whom we always have been_x000d_ And always shall be one,_x000d_ Him worship. Break all other idols!_x000d_ _x000d_ Ye fools! who neglect the living God,_x000d_ And His infinite reflections with which the world is full._x000d_ _x000d_ While ye run after imaginary shadows,_x000d_ That lead alone to fights and quarrels,_x000d_ Him worship, the only visible!_x000d_ Break all other idols!

Almora_x000d_ 9th July, 1897_x000d_ Dear Sister {Mary Hale},_x000d_ I am very sorry to read between the lines the desponding tone of your letter, and I understand the cause; thank you for your warning, I understand your motive perfectly. I had arranged to go with Ajit Singh to England; but the doctors not allowing, it fell through. I shall be so happy to learn that Harriet has met him. He will be only too glad to meet any of you._x000d_ I had also a lot of cuttings from different American papers fearfully criticising my utterances about American women and furnishing me with the strange news that I had been outcasted! As if I had any caste to lose, being a Sannyasin!_x000d_ Not only no caste has been lost, but it has considerably shattered the opposition to sea voyage--my going to the West. If I should have to be outcasted, it would be with half the ruling princes of India and almost all of educated India. On the other hand, a leading Raja of the caste to which I belonged before my entering the order got up a banquet in my honour, at which were most of the big bugs of that caste. The Sannyasins, on the other hand, may not dine with any one in India, as it would be beneath the dignity of gods to dine with mere mortals. They are regarded as Narayanas, while the others are mere men. And dear Mary, these feet have been washed and wiped and worshipped by the descendants of kings, and there has been a progress through the country which none ever commanded in India._x000d_ It will suffice to say that the police were necessary to keep order if I ventured out into the street! That is outcasting indeed! Of course, that took the starch out of the missionaries, and who are they here?--Nobodies. We are in blissful ignorance of their existence all the time. I had in a lecture said something about the missionaries and the origin of that species except the English Church gentlemen, and in that connection had to refer to the very churchy women of America and their power of inventing scandals. This the missionaries are parading as an attack on American women en masse to undo my work there, as they well know that anything said against themselves will rather please the U.S. people. My dear Mary, supposing I had said all sorts of fearful things against the "Yanks"--would that be paying off a millionth part of what they say of our mothers and sisters ? "Neptune's waters" would be perfectly useless to wash off the hatred the Christian "Yanks" of both sexes bear to us "heathens of India"--and what harm have we done them? Let the "Yanks" learn to be patient under criticism and then criticise others. It is a well-known psychological fact that those who are ever ready to abuse others cannot bear the slightest touch of criticism from others. Then again, what do I owe them? Except your family, Mrs. Bull, the Leggetts, and a few other kind persons, who else has been kind to me? Who came forward to help me work out my ideas? I had to work till I am at death's door and had to spend nearly the whole of that energy in America, so that the Americans may learn to be broader and more spiritual. In England I worked only six months. There was not a breath of scandal save one, and that was the working of an American woman, which greatly relieved my English friends--not only no attacks but many of the best English Church clergymen became my firm friends, and without asking I got much help for my work, and I am sure to get much more. There is a society watching my work and getting help for it, and four respectable persons followed me to India to help my work, and dozens were ready, and the next time I go, hundreds will be._x000d_ Dear, dear Mary, do not be afraid for me. . . . The world is big, very big, and there must be some place for me even if the "Yankees" rage. Anyhow, I am quite satisfied with my work. I never planned anything. I have taken things as they came. Only one idea was burning in my brain--to start the machine for elevating the Indian masses--and that I have succeeded in doing to a certain extent. It would have made your heart glad to see how my boys are working in the midst of famine and disease and misery--nursing by the mat-bed of the cholera-stricken Pariah and feeding the starving Chandala--and the Lord sends help to me and to them all. "What are men?" He is with me, the Beloved, He was when I was in America, in England, when I was roaming abut unknown from place to place in India. What do I care about what they talk--the babies, they do not know any better. What! I, who have realised the Spirit and the vanity of all earthly nonsense, to be swerved from my path by babies' prattle! Do I look like that?_x000d_ I had to talk a lot about myself because I owned that to you. I feel my task is done--at most three or four years more of life are left. I have lost all wish for my salvation. I never wanted earthly enjoyments. I must see my machine in strong working order, and then knowing sure that I have put in a lever for the good of humanity, in India at least, which no power can drive back, I will sleep, without caring what will be next; and may I be born again and again, and suffer thousands of miseries so that I may worship the only God that exists, the only God I believe in, the sum total of all souls--and above all, my God the wicked, my God the miserable, my God the poor of all races, of all species, is the special object of my worship._x000d_ "He who is in you and is outside of you, who works through every hand, who walks through every foot, whose body you are, Him worship, and break all other idols._x000d_ "He who is the high and the low, the saint and the sinner, the god and the worm, Him worship, the visible, the knowable, the real, the omnipresent, break all other idols._x000d_ "In whom there is neither past life nor future birth, nor death nor going or coming, in whom we always have been and always will be one, Him worship, break all other idols._x000d_ "Ay, fools, neglecting the living Gods and His infinite reflection with which the world is full, and running after imaginary shadows! Him worship, the only visible, and break all other idols."_x000d_ My time is short. I have got to unbreast whatever I have to say, without caring if it smarts some or irritates others. Therefore, my dear Mary, do not be frightened at whatever drops from my lips, for the power behind me is not Vivekananda but He the Lord, and He knows best. If I have to please the world, that will be injuring the world; the voice of the majority is wrong, seeing that they govern and make the sad state of the world. Every new thought must create opposition--in the civilised a polite sneer, in the vulgar savage howls and filthy scandals._x000d_ Even these earthworms must stand erect, even children must see light. The Americans are drunk with new wine. A hundred waves of prosperity have come and gone over my country. We have learned the lesson which no child can yet understand. It is vanity. This hideous world is Maya. Renounce and be happy. Give up the idea of sex and possessions. There is no other bond. Marriage and sex and money are the only living devils. All earthly love proceeds from the body. No sex, no possessions; as these fall off, the eyes open to spiritual vision. The soul regains its own infinite power. How I wish I were in England to see Harriet. I have one wish left--to see you four sisters before I die, and that must happen._x000d_ Yours ever affly.,_x000d_ Vivekananda

Almora_x000d_ 10th July, 1897_x000d_ My Dear Joe Joe {MacLeod},_x000d_ I am glad to learn that you have at last found out that I have time to read your letters._x000d_ I have taken to the Himalayas, tired of lecturing and orating. I am so sorry the doctors would not allow my going over with the Raja of Khetri to England, and that has made Sturdy mad._x000d_ The Seviers are at Simla and Miss Muller here in Almora._x000d_ The plague has subsided, but the famine is still here, and as it looks (on account of no rain as yet), it may wear yet a terrible aspect._x000d_ I am very busy from here directing work by my boys in some of the famine districts._x000d_ Do come by all means; only you must remember this. The Europeans and the Hindus (called "Natives" by the Europeans) live as oil and water. Mixing with Natives is damning to the Europeans._x000d_ There are no good hotels to speak of even at the capitals. You will have to travel with a number of servants about you (cost cheaper than hotels). You will have to bear with people who wear only a loin cloth; you will see me with only a loin cloth about me. Dirt and filth everywhere, and brown people. But you will have plenty of men to talk to you philosophy. If you mix with the English much here, you will have more comforts but see nothing of the Hindus as they are. Possibly I will not be able to eat with you, but I promise that I will travel to good many places with you and do everything in my power to make your journey pleasant. These are what you expect; if anything good comes, so much the better. Perhaps Mary Hale may come over with you. There is a young lady, Miss Campbell, Orchard Lake, Orchard Island, Michigan, who is a great worshipper of Krishna and lives alone in that Island, fasting and praying. She will give anything to be able to see India once, but she is awfully poor. If you bring her with you, I will anyhow manage to pay her expenses. If Mrs. Bull brings old Landsberg with her, that will be saving that fool's life as it were._x000d_ Most probably I may accompany you back to America. Kiss Holister for me and the baby. My love to Alberta, to the Leggetts, and to Mabel. What is Fox doing? Give him my love when you see him. To Mrs. Bull and S. Saradananda my love. I am as strong as ever, but it all depends upon leading a quiet life ever afterwards. No hurly-burly any more._x000d_ I had a great mind to go to Tibet this year; but they would not allow me, as the road is dreadfully fatiguing. However, I content myself with galloping hard over precipices on mountain ponies. (This is more exciting than your bicycle even, although I had an experience of that at Wimbledon.) Miles and miles of uphill and miles and miles of downhill, the road a few feet broad hanging over sheer precipices several thousand feet deep below._x000d_ Ever yours in the Lord,_x000d_ Vivekananda

Almora_x000d_ 10th July, 1897._x000d_ My dear Rakhal,_x000d_ Today I send back the proofs of the objects of our Association that you sent me, corrected. The rules and regulations portion (which the members of our Association had read) is full of mistakes. Correct it very carefully and reprint it, or people will laugh. …The kind of work that is going on at Berhampore is exceedingly nice. It is those works that will triumph--can doctrines and dogmas touch the heart? Work, work--live the life; what do doctrines and opinions count? Philosophy and Yoga and penance--the worship-room--your sunned rice or vegetable offerings--all these constitute the religion of one man or one country; doing good to others is the one great, universal religion. Men and women, young and old, down to the Pariah, nay, the very animal--all can grasp this religion. Can a merely negative religion be of any avail? The stone is never unchaste, the cow never tells a lie, nor do trees commit theft or robbery, but what does it matter? Granted that you do not steal, nor tell a lie, nor lead an unchaste life, but meditate four hours a day and religiously ring the bell for twice as many hours--yet, what matters it after all? That work, little as it is, that you have done, has brought Berhampore to your feet for ever--now people will do whatever you wish them to. Now you will no longer have to argue to the people that "Ramakrishna is God." Without it what will mere lectures do?--Do fine words butter any parsnips? If you could do like that in ten districts, all the ten would become yours to have and hold. Therefore, like the intelligent boy you are, lay your greatest stress, for the present, on that work department, and try heart and soul to augment the utility of that alone. Organise a number of boys to go from door to door, let them fetch, in the manner of the Alakhia Sadhus, whatever they get--money, or worn out clothes, or rice and eatables, or anything. Then distribute them. That is work, work indeed. After that people will have faith, and will then do what they are told._x000d_ Whatever is left over after defraying the expenses of the Calcutta meeting, remit for famine relief, or help with it the countless poor that live in the slums of Calcutta; let Memorial Halls and things of that kind go to the dogs. The Lord will do what He thinks best. I am at present in excellent health…._x000d_ Why are you not collecting materials?--I shall go down and start the paper myself. Kindness and love can buy you the whole world; lectures and books and philosophy all stand lower than these._x000d_ Please write to Shashi to open a work department like this for the service of the poor._x000d_ …Curtail the expenses of worship to a rupee or two per mensem. The children of the Lord are dying of starvation….Worship with water and Tulasi leaves alone, and let the allowance for His Bhoga (food offerings) be spent in offering food to the Living God who dwells in the persons of the poor--then will His grace descend on everything. Yogen felt unwell here; so today he started for Calcutta. I shall again go to Dewaldhar tomorrow. Please accept my love and tender it to all._x000d_ Affly. Yours,_x000d_ Vivekananda.

Almora_x000d_ 11th July, 1897_x000d_ My dear Shuddhananda,_x000d_ I was very glad to receive your last report. I have very little criticism to make except that you ought to write a bit more legibly._x000d_ I am quite satisfied with the work done so far, but it must be pushed forward. I have not learnt as yet of the suggestion I made before as to getting a set of chemical and physical apparatus and starting classes in elementary and experimental Chemistry and Physics, especially in Physiology._x000d_ What about the other suggestion of buying sets of all the scientific books that have been translated into Bengali?_x000d_ It now seems to me that there must at least be three Mahantas (heads) elected at a time--one to direct the business part, one the experimental, the other the intellectual part._x000d_ The difficulty is to get the director of education. Brahmananda and Turiyananda may well fill the other two. Of visitors I am sorry to learn that you are only getting Babus from Calcutta. They are no good. What we want are brave young men who will work, not tomfools._x000d_ Ask Brahmananda to write to both Abhedananda and Saradananda to send weekly reports to the Math without fail, also to send Bengali articles and notes for the would-be paper. Is G. C. Ghosh getting up things for the paper? Work on with a will and be ready._x000d_ Akhandananda is working wonderfully at Mahula, but the system is not good. It seems they are frittering away their energies in one little village and that only doling out rice. I do not hear that any preaching has been done along with this helping. All the wealth of the world cannot help one little Indian village if the people are not taught to help themselves. Our work should be mainly educational, both moral and intellectual. I have not learnt anything abut it--only so many beggars are helped ! Ask Brahmananda to open centres in different districts so as to cover the largest space with our small means._x000d_ And then, so far it seems to have been ineffectual, for they have not succeeded in rousing the people of the place to start societies to educate the people, so that they may learn to be self-reliant, frugal, and not given to marrying, and thus save themselves from future famine. Charity opens the heart, but work on through that wedge._x000d_ The easiest way is to take a hut--make it a temple of Guru Maharaj! Let the poor come here to be helped, also to worship. Let there be Katha (Puranic recitals) morning and evening there--through that you may teach all you want to teach the people. By degrees the people will be interested. They will keep up the temple themselves; maybe the hut temple will evolve into a great institution in a few years. Let those that go to relief-work first select a central spot in each district and start such a hut-temple, from which all our little work is to proceed._x000d_ Even the greatest fool can accomplish a task if it be after his heart. But the intelligent man is he who can convert every work into one that suits his taste. No work is petty. Everything in this world is like a banyan-seed, which, though appearing tiny as a mustard-seed, has yet the gigantic banyan tree latent within it. He indeed is intelligent who notices this and succeeds in making all work truly great. _x000d_ Moreover, they have to see that cheats do not get the food of the deserving. India is full of lazy rogues, and curious, they never die of hunger, they always get something. Ask Brahmananda to write this to everyone in relief-work--they must not be allowed to spend money to no good. We want the greatest possible good work permanent from the least outlay._x000d_ Now you see you must try to think out original ideas--else, as soon as I die, the whole thing will tumble to pieces. For example, you hold a meeting to consider, "How we can reap the best permanent results out of the small means at our disposal." Let all have notice a few days before and let each suggest something and discuss all the suggestions, criticising them; and then send me a report._x000d_ Lastly, you must remember I expect more from my children than from my brethren. I want each one of my children to be a hundred times greater than I could ever be. Everyone of you must be a giant--must, that is my word. Obedience, readiness, and love for the cause--if you have these three, nothing can hold you back._x000d_ With love and blessings,_x000d_ Vivekananda

Deuldhar, Almora_x000d_ 13th July, 1897_x000d_ {original in Bengali}_x000d_ My Dear Rakhal {Brahmananda},_x000d_ Going to Almora from here I made special efforts for Yogen. But he left for the plains as soon as he had recovered a little. From Subhala valley he will write to me of his safe arrival there. As it is impossible to procure a Dandi (a carrying chair) or any other conveyance, Latu could not go. Achyut and myself have again come back to this place. Today my health is a little bad owing to this riding on horseback at breakneck speed in the sun. I took Shashi Babu's medicine for two weeks--I find no special benefit. . . . The pain in the liver is gone, and owing to plenty of exercise my hands and legs have become muscular, but the abdomen is distending very much. I feel suffocated while getting up or sitting down. Perhaps this is due to the taking of milk. Ask Shashi if I can give up milk. Previously I suffered from two attacks of sunstroke. From that time, my eyes become red if I expose myself to the sun, and the health continues to be bad for two or three days at a stretch._x000d_ I was very pleased to get all the news from the Math, and I also heard that the famine relief work is going on well. Please let me know if any money has been received from the office of the Brahmavadin for famine relief. Some money will be sent soon from here also. There is famine in many other places as well, so it is not necessary to stay so long in one place. Tell them to move to other localities and write to each man to go to a separate place. All such work is real work. If the field is made ready in this way, the seeds of spiritual knowledge can be sown. Remember this always--that the only answer to those conservative fanatics who abuse us is such work. I have no objection to getting the thing printed as Shashi and Sarada have suggested._x000d_ You yourselves come to a decision as to what the name of the Math should be. . . . The money will come within seven weeks; but I have no further news about the land. In this matter it seems to me that it will be good if we can get the garden of Kristo Gopal in Cossipore. What do you say? In future great works will be accomplished. If you agree with me, don't let this matter out to anybody either within the Math or outside, but quietly make inquiries. The work is spoiled if plans are not kept secret. If it can be bought with fifteen or sixteen thousand, then buy at once--of course, only if you think it good. If something more is demanded, make some advance payment and wait for those seven weeks. My view is that for the present it is better to buy it. Everything else will come by and by. All our associations centre round that garden. In reality that is our first Math. Let the thing be done very privately._x000d_ A work can be judged by its results only, just as one can infer the nature of previous mental tendencies by their resultant in present behaviour. . . ._x000d_ Undoubtedly the price of the land of the garden at Cossipore has increased; but our purse has, on the other hand, dwindled. Do something or other, but do it quickly. All work is spoilt by dilatoriness. This garden also has to be acquired--if not today, tomorrow--however big the Math on the banks of the Ganga may be. It will be still better if you can broach the subject through a proxy. If they hear that we are willing to buy, they will bid high. Do the work very confidentially. Be fearless; Shri Ramakrishna is our helper, what fear? Give my love to all._x000d_ Yours affectionately,_x000d_ Vivekananda_x000d_ PS. (on the cover): . . . Make special efforts for Cossipore. . . . Give up the land at Belur. Should the poor die of starvation while you people at the top are indulging in controversy regarding to whom the credit should go? If "Mahabodhi" takes all the credit, let it. Let the poor be benefited. That the work is going on well is good news. Work on with greater energy. I am beginning to send articles. The saccharine and lime have reached._x000d_ V.

Almora_x000d_ 23rd July, 1897_x000d_ My dear Miss Noble {Nivedita},_x000d_ Excuse these few lines. I shall write more fully as soon as I reach some place. I am on my way from the hills to the plains._x000d_ I do not understand what you mean by frankness without familiarity--I for one will give anything to get rid of the last lingering bit of Oriental formality in me and speak out like a child of nature. Oh, to live even for a day in the full light of freedom, to breathe the free air of simplicity! Is not that the highest purity? _x000d_ In this world we work through fear of others, we talk through fear, we think through fear, alas! We are born in a land of enemies. Who is there who has been able to get rid of this feeling of fear, as if everyone is a spy set specially to watch him? And woe unto the man who pushes himself forward! Will it ever be a land of friends? Who knows? We can only try._x000d_ The work has already begun and at present famine-relief is the thing next to hand. Several centres have been opened and the work goes on; famine-relief, preaching, and a little teaching. As yet of course it is very very insignificant, the boys in training are being taken out as opportunity is offering itself. The sphere of action at present is Madras and Calcutta. Mr. Goodwin working in Madras. Also one has gone to Colombo. From the next week a monthly report of the whole work will be forwarded to you if it has not already reached you. I am away from the centre of work, so things go a little slow, you see; but the work is satisfactory on the whole._x000d_ You can do more work for us from England than by coming here. Lord bless you for your great self-sacrifice for the poor Indians._x000d_ I entirely agree with you that the work in England will look up when I am there. But all the same it is not proper to leave India before the machine is moving at some rate and I am sure that there are many to guide it in my absence. That will be done in a few months. "God willing", as the Mussulmans say. One of my best workers is now in England, the Raja of Khetri. I expect him soon in India, and he will be of great service to me no doubt._x000d_ With everlasting love and blessings,_x000d_ Yours,_x000d_ Vivekananda

Almora,_x000d_ 24th July, 1897._x000d_ My dear Akhandananda,_x000d_ I am very glad to receive your letter and go through the contents. Your wishes about the orphanage are very food and Shri Maharaj will not fail to fulfil them at an early date. Try your best to found a permanent centre….Never worry about money. Tomorrow I shall leave Almora for the plains; and wherever there will be made some stir, I shall open a subscription list for famine--set your mind easy on that score. When in every district there will be a Math on the model of our Math in Calcutta, then will my heart's desire be fulfilled. Let not the work of preaching, too, be at a standstill, and greater even than preaching, is the work of imparting education. By means of lectures and the like, the village people must be taught religion, history, and such other subjects--specially history. To help our educational work there is a Society in England, which, as I find from reports, is doing excellent work. In time we shall get help of this kind from everywhere, don't be frightened.They only do work who think that help will come, directly they are on the field of work._x000d_ All strength is in you, have faith in it. It will not go unmanifested. Accept my heartiest love and blessings, and convey them to the Brahmacharin. Write now and then fiery letters to the Math, so that all may take heart and work. Victory to the Guru!_x000d_ Yours affly.,_x000d_ Vivekananda.

Almora_x000d_ 25th July, 1897_x000d_ My Dear Marie {Halboister},_x000d_ I have time, will, and opportunity now to clear my promise. So my letter begins. I have been very weak for some time, and with that and other things my visit to England this Jubilee season had to be postponed. _x000d_ I was very sorry at first not to be able to meet my nice and very dear friends once more, but Karma cannot be avoided, and I had to rest contented with my Himalayas. It is a sorry exchange, after all; for the beauty of the living spirit shining through the human face is far more pleasurable than any amount of material beauty._x000d_ Is not the soul the Light of the world?_x000d_ The work in London had to go slow--for various reasons, and last though not the least was l'argent, mon amie ! When I am there l'argent comes in somehow, to keep the mare going. Now everybody shrugs his shoulder. I must come again and try my best to revive the work._x000d_ I am having a good deal of riding and exercise, but I had to drink a lot of skimmed milk per prescription of the doctors, with the result that I am more to the front than back! I am always a forward man though--but do not want to be too prominent just now, and I have given up drinking milk._x000d_ I am glad to learn that you are eating your meals with good appetite._x000d_ Do you know Miss Margaret Noble of Wimbledon? She is working hard for me. Do correspond with her if you can, and you help me a good deal there. Her address is, Brantwood, Worple Road, Wimbledon._x000d_ So you saw my little friend Miss Orchard and you liked her too--good. I have great hopes for her. And how I should like to be retired from life's activities entirely when I am very old, and hear the world ringing with the names of my dear, dear young friends like yourself and Miss Orchard etc.!_x000d_ By and by, I am glad to find that I am aging fast, my hair is turning grey. "Silver threads among the gold"--I mean black--are coming in fast._x000d_ It is bad for a preacher to be young, don't you think so? I do, as I did all my life. People have more confidence in an old man, and it looks more venerable. Yet the old rogues are the worst rogues in the world, isn't it? _x000d_ The world has its code of judgment which, alas, is very different from that of truth's._x000d_ So your "Universal Religion" has been rejected by the Revue de deux Mondes . Never mind, try again some other paper. Once the ice is broken, you get in at a quick rate, I am sure. And I am so glad that you love the work: it will make its way, I have no doubt of it. Our ideas have a future, ma chere Marie--and it will be realised soon._x000d_ I think this letter will meet you in Paris--your beautiful Paris--and I hope you will write me lots about French journalism and the coming "World's Fair" there._x000d_ I am so glad that you have been helped by Vedanta and Yoga. I am unfortunately sometimes like the circus clown who makes others laugh, himself miserable!_x000d_ You are naturally of a buoyant temperament. Nothing seems to touch you. And you are moreover a very prudent girl, inasmuch as you have scrupulously kept yourself away from "love" and all its nonsense. So you see you have made your good Karma and planted the seed of your lifelong well-being. Our difficulty in life is that we are guided by the present and not by the future. What gives us a little pleasure now drags us on to follow it, with the result that we always buy a mass of pain in the future for a little pleasure in the present._x000d_ I wish I had nobody to love, and I were an orphan in my childhood. The greatest misery in my life has been my own people--my brothers and sisters and mother etc. Relatives are like deadly clogs to one's progress, and is it not a wonder that people will still go on to find new ones by marriage !!!_x000d_ He who is alone is happy. Do good to all, like everyone, but do not love anyone. It is a bondage, and bondage brings only misery. Live alone in your mind--that is happiness. To have nobody to care for and never minding who cares for one is the way to be free. _x000d_ I envy so much your frame of mind--quiet, gentle, light, yet deep and free . You are already free, Marie, free already--you are Jivanmukta. I am more of a woman than a man, you are more of a man than woman. I am always dragging other's pain into me--for nothing, without being able to do any good to anybody--just as women, if they have no children, bestow all their love upon a cat!!!_x000d_ Do you think this has any spirituality in it? Nonsense, it is all material nervous bondage --that is what it is. O! to get rid of the thraldom of the flesh!_x000d_ Your friend Mrs. Martin very kindly sends me copies of her magazine every month--but Sturdy's thermometer is now below zero, it seems. He seems to be greatly disappointed with my non-arrival in England this summer. What could I do?_x000d_ We have started two Maths (monasteries) here, one in Calcutta, the other in Madras. The Calcutta Math (a wretched rented house) was awfully shaken in the late earthquake._x000d_ We have got in a number of boys, and they are in training; also we have opened famine relief in several places and the work is going on apace. We will try to start similar centres in different places in India._x000d_ In a few days I am going down to the plains and from thence go to the Western parts of the mountains. When it is cooler in the plains, I will make a lecture tour all over and see what work can be done._x000d_ Here I cannot find any more time to write--so many people are waiting--so here I stop, dear Marie, wishing you all joy and happiness._x000d_ May you never be lured by flesh is the constant prayer of--_x000d_ Ever yours in the Lord,_x000d_ Vivekananda

Two other addresses were presented, to which the Swami made the following brief reply:_x000d_ _x000d_ This is the land of dreams of our forefathers, in which was born Parvati, the Mother of India. This is the holy land where every ardent soul in India wants to come at the end of its life, and to close the last chapter of its mortal career. On the tops of the mountains of this blessed land, in the depths of its caves, on the banks of its rushing torrents, have been thought out the most wonderful thoughts, a little bit of which has drawn so much admiration even from foreigners, and which have been pronounced by the most competent of judges to be incomparable. This is the land which, since my very childhood, I have been dreaming of passing my life in, and as all of you are aware, I have attempted again and again to live here; and although the time was not ripe, and I had work to do and was whirled outside of this holy place, yet it is the hope of my life to end my days somewhere in this Father of Mountains where the Rishis lived, where philosophy was born. Perhaps, my friends, I shall not be able to do it, in the way that I had planned before--how I wish that silence, that unknownness would be given to me--yet I sincerely pray and hope, and almost believe, that my last days will be spent here, of all places on earth._x000d_ Inhabitants of this holy land, accept my gratitude for the kind praise that has fallen from you for my little work in the West. But at the same time, my mind does not want to speak of that, either in the East or in the West. As peak after peak of this Father of Mountains began to appear before my sight, all the propensities to work, that ferment that had been going on in my brain for years, seemed to quiet down, and instead of talking about what had been done and what going to be done, the mind reverted to that one eternal theme which the Himalayas always teach us, that one theme which is reverberating in the very atmosphere of this place, the one theme the murmur of which I hear even now in the rushing whirlpools of its rivers--renunciation! {Sanskrit}--"Everything in this life is fraught with fear. It is renunciation alone that makes one fearless." Yes, this is the land of renunciation._x000d_ The time will not permit me, and the circumstances are not fitting, to speak to you fully. I shall have to conclude, therefore, by pointing out to you that the Himalayas stand for that renunciation, and the grand lesson we shall ever teach to humanity will be renunciation. As our forefathers used to be attracted towards it in the latter days of their lives, so strong souls from all quarters of this earth, in time to come, will be attracted to this Father of Mountains, when all this fight between sects and all those differences in dogmas will not be remembered any more, and quarrels between your religion and my religion will have vanished altogether, when mankind will understand that there is but one eternal religion, and that is the perception of the divine within, and the rest is mere froth: such ardent souls will come here knowing that the world is but vanity of vanities, knowing that everything is useless except the worship of the Lord and the Lord alone._x000d_ Friends, you have been very kind to allude to an idea of mine, which is to start a centre in the Himalayas, and perhaps I have sufficiently explained why it should be so, why, above all others, this is the spot which I want to select as one of the great centres to teach this universal religion. These mountains are associated with the best memories of our race; if these Himalayas are taken away from the history of religious India, there will be very little left behind. Here, therefore, must be one of those centres, not merely of activity, but more of calmness, of meditation, and of peace; and I hope some day to realise it. I hope also to meet you at other times and have better opportunities of talking to you. For the present, let me thank you again for all the kindness that has been shown to me, and let me take it as not only kindness shown to me in person, but as to one who represents our religion. May it never leave our hearts! May we always remain as pure as we are at the present moment, and as enthusiastic for spirituality as we are just now!

When the Swami's stay at Almora was drawing to a close, his friends began talking about a lecture. The English residents of the town also expressed their wish to hear the Swami, and invite him to the English Club. Two lectures were therefore arranged for the general public, and one f6r members of the English Club and some other prominent people of Almora. The two public lectures, of which one was to he in Hindi and another in English, were given in the Zilla School. The subject of the Hindi lecture,. on July 27, was "Vedic Teaching in Theory and Practice". Though not considering himself proficient in Hindi, the Swami did well in the lecture, drawing admiration from educated members of the audience for the masterly way in which he handled that language.

The lecture. at the English Club, given on July 28, was attended by all the English residents in the station. Col. Pulley of the Gurkhas was in the Chair. The Swami gave them a short historical sketch of the rise of the worship of the tribal God and its spread through the conquest of other tribes. Then followed a brief account of the Vedas: their nature, character and teaching Next he spoke of the soul and compared the Western method which seeks the solution of vital and religious mysteries in the outside world, with the Eastern method, which finding no answer outside, turns its enquiry within. As he described the relation of the soul to God, its aspiration, and its real unity with God, he reached. The climax of his talk. It was one of' those occasions when his power as a spiritual teacher was plainly mani-fest. "For some time," writes Miss F. Henrietta Muller,' an eyewitness, "it seemed as though the Teacher, his words, his audience, and the spirit pervading them all, were one. No longer was there any consciousness of '1' and 'Thou', of 'This' or 'That. The different units collected there, were for the time being lost and merged in the spiritual radiance which emanated so powerfully from the great Teacher and held them all, more than spellbound."

Almora,_x000d_ 28th July, 1897_x000d_ My dear Mother {Mrs. Leggett},_x000d_ Many many thanks for your beautiful and kind letter. I wish I were in London to be able to accept the invitation with the Raja of Khetri. I had a great many dinners to attend in London last season. But it was fated not to be, and my health did not permit my going over with the Raja._x000d_ So Alberta is once more at home in America. I owe her a debt of gratitude for all she did for me in Rome. How is Holli? To both of them my love, and kiss the new baby for me, my youngest sister. _x000d_ I have been taking some rest in the Himalayas for nine months. Now I am going down to the plains to be harnessed once more for work._x000d_ To Frankincense and Joe Joe and Mabel my love, and so to you eternally._x000d_ Yours ever in the Lord,_x000d_ Vivekananda

Almora_x000d_ 29th July, 1897_x000d_ My dear Miss Noble {Nivedita},_x000d_ A letter from Sturdy reached me yesterday, informing me that you are determined to come to India and see things with your own eyes. I replied to that yesterday, but what I learnt from Miss Muller about your plans makes this further note necessary, and it is better that it should be direct._x000d_ Let me tell you frankly that I am now convinced that you have a great future in the work for India. What was wanted was not a man, but a woman--a real lioness--to work for the Indians, women specially._x000d_ India cannot yet produce great women, she must borrow them from other nations. Your education, sincerity, purity, immense love, determination, and above all, the Celtic blood make you just the woman wanted._x000d_ Yet the difficulties are many. You cannot form any idea of misery, the superstition, and the slavery that are here. You will be in the midst of a mass of half-naked men and women with quaint ideas of caste and isolation, shunning the white skin through fear or hatred and hated by them intensely. On the other hand, you will be looked upon by the white as a crank, and every one of your movements will be watched with suspicion._x000d_ Then the climate is fearfully hot; our winter in most places being like your summer, and in the south it is always blazing._x000d_ Not one European comfort is to be had in places out of the cities. If in spite of all this, you dare venture into the work, you are welcome, a hundred times welcome. As for me, I am nobody here as elsewhere, but what little influence I have shall be devoted to your service._x000d_ You must think well before you plunge in; and after work, if you fail in this or get disgusted, on my part I promise you, I will stand by you unto death whether you work for India or not, whether you give up Vedanta or remain in it. "The tusks of the elephant come out, but never go back"; so are the words of a man never retracted. I promise you that. Again, I must give you a bit of warning. You must stand on your own feet and not be under the wings of Miss Muller or anybody else. Miss Muller is a good lady in her own way, but unfortunately it got into her head, when she was a girl, that she was a born leader and that no other qualifications were necessary to move world but money! This idea is coming on the surface again and again in spite of herself, and you will find it impossible to pull on with her in a few days. She now intends to take a house in Calcutta for herself and yourself and other European or American friends who may come._x000d_ It is very kind and good of her, but her Lady Abbess plan will never be carried out for two reasons--her violent temper and overbearing conduct, and her awfully vacillating mind. Friendship with many is best at a distance, and everything goes well with the person who stands on his own feet._x000d_ Mrs. Sevier is a jewel of a lady--so good, so kind! The Seviers are the only English people who do not hate the natives , Sturdy not excepted. Mr. and Mrs. Sevier are the only persons who did not come to patronise us, but they have no fixed plans yet. When you come, you may get them to work with you, and that will be really helpful to them and to you. But after all it is absolutely necessary to stand on one's own feet._x000d_ I learn from America that two friends of mine, Mrs. Ole Bull of Boston and Miss MacLeod, are coming on a visit to India this autumn. Miss MacLeod you already know in London, that Paris-dressed young American lady; Mrs. Ole Bull is about fifty and has been a kind friend to me in America. I may suggest that your joining the party may while away the tedium of the journey, as they also are coming by way of Europe._x000d_ I am glad to receive a note at least from Sturdy after long. But it was so stiff and cold. It seems he is disappointed at the collapse of the London work._x000d_ With everlasting love,_x000d_ Yours ever in the Lord,_x000d_ Vivekananda

In response to the Swami's call, Margaret Noble came to India in the early part of 1898.

Almora_x000d_ 29th July, 1897_x000d_ {original in Bengali}_x000d_ Dear Shashi {Ramakrishnananda},_x000d_ I got information that your work there is going on very well. Get a thorough mastery of the three Bhashyas (commentaries), and also study well European philosophy and allied subjects--see to it without fail. To fight with others one requires sword and shield--this fact should never be forgotten. I hope Sukul has now reached there and is attending on you all right. If Sadananda does not like to stay there, send him to Calcutta. Don't forget to send to the Math every week a report of the work including income and expenditure and other information._x000d_ Alasinga's sister's husband borrowed four hundred rupees from Badridas here, promising to send it back as soon as he reached Madras; inquire from Alasinga and tell him to send it quickly. For I am leaving this place the day after tomorrow--whether for Mussoorie Hills or somewhere else I shall decide later._x000d_ Yesterday I delivered a lecture in the circle of the local English people, and all were highly pleased with it. But I was very much pleased with the lecture in Hindi that I delivered the previous day--I did not know before that I could be oratorical in Hindi._x000d_ Are there any new boys joining the Math? If so, then carry on the work in the same manner as it is being done in Calcutta. At present don't use up your wisdom too much, lest it should become completely exhausted--you can do that later on._x000d_ Pay particular attention to your health, but too much coddling of the body will, on the contrary, also spoil the health. If there is not the strength of knowledge, nobody would care twopence for your ringing of the bell--this is certain; and knowing this for certain equip yourself accordingly. My heart's love and blessings to you and to Goodwin and others._x000d_ Yours affectionately,_x000d_ Vivekananda

Almora,_x000d_ 30th July 1897._x000d_ My dear Akhandananda,_x000d_ According to your instructions, I write a letter to Mr. Levinge, the Dist. Magistrate. Besides, you will write a big letter to the Indian Mirror, describing in detail his method of work (having got the same revised by Dr. Shashi), and send a copy of it to the gentleman named above. Our fools only search for people's shortcomings. let them see some virtues too._x000d_ I am leaving this place next Monday. ..._x000d_ What do you talk of the difficulty in getting orphans? Better ask for four or five men from the Math, if you like; you can find some orphans in two days, if you seek from village to village._x000d_ Of course we must have a permanent centre. And can anything be done in this country unless the--help? Do not mix in politics etc., nor have any connection with them. At the same time you need not have any quarrel with anybody. you must put your body, mind, and all you have to some one work. Here I gave a lecture to a European audience in English, and another to the Indian residents in Hindi. This was my maiden speech in Hindi, but everyone liked it for all that. Of course the Westerners, as is their wont, were in raptures over it, as coming from a "nigger"! "Oh, how wonderful!" and that sort of thing. Next Saturday there will be another lecture for the Europeans. A big Association has been set on foot here--let us wait and see how far it works in future. The object of the Association is to impart education and religion._x000d_ Monday next, trip to Bareilly then to Saharanpur, next to Ambala, thence, most probably, to Mussoorie with Captain Sevier, and as soon as it is a little cool, return to the plains and journey to Rajputana etc. Go on working at top speed. Never fear! I, too, have determined to work. The body must go, no mistake about that. Why then let it go in idleness? It is better to wear out than rust out. Don't be anxious even when I die, my very bones will work miracles. We must spread over the whole of India in ten years, short of this it is no good. To work like an athlete! Victory to the Guru! Money and all will come of themselves, we want men, not money. It is man that makes everything, what can money do?--Men we want, the more you get, the better. . . . Here, for instance, was M__ who brought together a lot of money, but there was no man, and what good did he achieve?_x000d_ Yours affly.,_x000d_ Vivekananda