Miss Josephine MacLeod, who was now in Japan, was not simply enjoying the charm of that country, but was trying to open up a new field of work for the Swami there, as she had done in California. When she had met him at the Math in February 1901, on her way to Japan, he had told her that "he would go to Japan if she wrote for him". Moreover, she knew since long of his desire to go to China and Japan to preach Vedanta. Back in November 1896, Goodwin had written to her about this, saying, "He [the Swami] says that while in Ceylon…. He will arrange through Dharmapala's people for lectures in Japan and China." She had not forgotten this intention of the Swami's. At her request her Japanese friend,, Mr. Okakura, sent him Rs. 300/- for his passage to Japan., But the Swami wrote to Miss MacLeod on June 14: "Now, Joe dear, if I am to go to Japan, this time, it is necessary that I take Saradananda with me to carry on the work. Also I must have the promised letter to Li Huang Chang from Mr. Maxim; but Mother knows the rest. I am still undecided …. Just now came a cheque for Rs. 300/- from Mr. Okakura, and the invitation. It is very tempting, but Mother knows all the same." Again, four days later he wrote to her: "However, I am really trying to come, but you know—one month to go — and one to come — and a few days' stay! Never mind, I am trying my best. Only my terribly poor health, some legal affairs, and so on, may make a little delay." And some time later he wrote to her: "I have had a terrible collapse in Assam from which I am slowly recovering. The Bombay people have waited and waited till they are sick-must see them this time. If in spite of all 'this you wish me to come, I shall start the minute you write." And to Mr. Okakura he wrote on the same day: "Your cheque for 300 Rs duly reached me and many thanks for the same. I am just. Thinking of going to Japan, but with one thing or another and my precarious health I cannot expedite matters as I wish. Japan to me is a dream, so beautiful that it haunts one all his life."

People flocked to Belur monastery in these days from all parts of India to receive the Swami's blessings and instructions. He kept his eye on the manifold activities of the Math down to their minute details. The servants he treated as his own kin. They vied with one another in rendering him even the slightest service. And whenever he went to Calcutta by boat, the rowers were as interested in his personality as his own disciples. Sometimes he would go about in the monastery with only a Kaupina on. Or in the long robe of the wandering monk he would stroll, immersed in thought, along the village-paths that led from the monastery gates to the high road. He would scat himself to meditate wherever he happened to be, by the Ganga, or under the spreading branches of some inviting tree in the monastery compound. Or it might be that he would spend the day in Calcutta, or with books in his own room at the Math. And often he would return to those fiery moods of old and make the monastery throb with his spiritual consciousness.

The disciple has come to the Math today accompanied by Shri Ranadaprasad Das Gupta, the founder and professor of the Jubilee Art Academy, Calcutta. Ranada Babu is an expert artist, a learned man and an admirer of Swamiji. After the exchange of courtesies Swamiji began to talk with Ranada Babu on various topics relating to art. _x000d_ Swamiji: I had the opportunity of seeing the beauties of art of nearly every civilised country in the world, but I saw nothing like the development of art which took place in our country during the Buddhistic period. During the regime of the Mogul Emperors also, there was a marked development of art--and the Taj and the Jumma Masjid etc. are standing monuments of that culture._x000d_ Art has its origin in the expression of some idea in whatever man produces. Where there is no expression of idea, however much there may be a display of colours and so on, it cannot be styled as true art. Even the articles of everyday use, such as water vessels, or cups and saucers, should be used to express an idea. In the Paris Exhibition I saw a wonderful figure carved in marble. In explanation of the figure, the following words were inscribed underneath: Art unveiling Nature. That is how art sees the inner beauty of nature by drawing away with its own hands the covering veils. The work has been so designed as to indicate that the beauty of nature has not yet become fully unveiled; but the artist is fascinated, as it were, with the beauty of the little that has become manifest. One cannot refrain from praising the sculptor who has tried to express this exquisite idea. You should also try to produce something original like this._x000d_ Ranada Babu: Yes, I also have the desire to do some original modelling at leisure. But I meet with no encouragement in this country; it is a poor country and there is want of appreciation._x000d_ Swamiji: If you can with your whole heart produce one real thing, if you can rightly express a single idea in art, it must win appreciation in course of time. A real thing never suffers from want of appreciation in this world. It is also heard that some artists have gained appreciation for their works a thousand years after their death!_x000d_ Ranada Babu: That is true. But we have become so worthless that we haven't got the courage to spend a lot of energy to no purpose. Through these five years' struggle I have succeeded to some extent. Bless me that my efforts be not in vain._x000d_ Swamiji: If you set to work in right earnest, then you are sure to be successful. Whoever works at a thing heart and soul not only achieves success in it, but through his absorption in that he also realises the supreme Truth--Brahman. Whoever works at a thing with his whole heart receives help from God._x000d_ Ranada Babu: What difference did you find between the art of the West and that of India?_x000d_ Swamiji: It is nearly the same everywhere. Originality is rarely found. In those countries pictures are painted with the help of models obtained by photographing various objects. But no sooner does one take the help of machinery than all originality vanishes--one cannot give expression to one's ideas. The ancient artists used to evolve original ideas from their brains and try to express them in their paintings. Now the picture being a likeness of photographs, the power of originality and the attempt to develop are getting scarce. But each nation has a characteristic of its own. In its manners and customs, in its mode of living, in painting and sculpture is found the expression of that characteristic idea. For instance, music and dancing in the West are all pointed in their expression. In dance, they look as if jerking the limbs; in instrumental music, the sounds prick the ear like a sword thrust, as it were; so also in vocal music. In this country, on the other hand, the dance has a rolling wave-like movement, and there is the same rounded movement in the varieties of pitch in vocal song. So also in instrumental music. Hence with regard to art also, a different expression is found among different people. People who are very materialistic take nature as their ideal, and try to express in art ideas allied thereto, while the people whose ideal is the transcendent Reality beyond nature try to express that in art through the powers of nature. With regard to the former class of people, nature is the primary basis of art, while with the second class, ideality is the principal motive of artistic development. Thus, though starting with two different ideals in art, they have advanced in it each in its own way. Seeing some paintings in the West you will mistake them for real natural objects. With respect to this country also, when in ancient times sculpture attained a high degree of perfection, if you look at a statue of the period it will make you forget the material world and transport you to a new ideal world. As in Western countries paintings like those of former times are not produced now, so in our country also, attempts to give expression to original ideas in art are no longer seen. For example, the paintings from your art school have got no expression, as it were. It would be well if you try to paint the objects of everyday meditation of the Hindus by giving in them the expression of ancient ideals._x000d_ Ranada Babu: I feel much encouraged by your words. I shall try to act up to your suggestions._x000d_ Swamiji: Take, for instance, the figure of Mother Kali. In it there is the union of the blissful and the terrible aspects. But in none of the pictures can be seen the true expression of these two aspects. Far from this, there is no attempt to express adequately even one of these two aspects! I have tried to put down some ideas of the terrible aspects of Mother Kali in my English poem, Kali the Mother. Can you express those ideas in a picture?_x000d_ Ranada Babu: Please let me know them._x000d_ Swamiji had the poem brought from the library, and began to read it out most impressively to Ranada Babu. Ranada Babu silently listened to the poem, and after a while, as if visualising the figure with his mind's eye, he turned to Swamiji with a frightened look. _x000d_ Swamiji: Well, will you be able to express this idea in the picture?_x000d_ Ranada Babu: Yes, I shall try; but it turns one's head even to imagine the idea._x000d_ Swamiji: After drawing the picture, please show it to me. Then I will tell you about the points necessary to perfect it._x000d_ Then Swamiji had the design which he had sketched for the seal of the Ramakrishna Mission brought, showed it to Ranada Babu and asked his opinion on it. It depicted a lake in which a lotus blossomed, and there was a swan, and the whole was encircled by a serpent. Ranada Babu at first could not catch the significance of it and asked Swamiji to explain. Swamiji said, "The wavy waters in the picture are symbolic of Karma; the lotus, of Bhakti; and the rising-sun, of Jnana. The encircling serpent is indicative of Yoga and the awakened Kundalini Shakti, while the sun in the picture stands for the Paramatman (Supreme Self). Therefore the idea of the picture is that by the union of Karma, Jnana, Bhakti, and Yoga, the vision of the Paramatman is obtained."_x000d_ Ranada Babu kept silent, gratified to hear the motif of the picture. After a while he said, "I wish I could learn about art from you!"_x000d_ Then Swamiji showed to Ranada Babu a drawing, depicting his plan of the future Ramakrishna Temple and Math. Then he began to say, "In the building of this prospective Temple and Math I have the desire to bring together all that is best in Eastern and Western art. I shall try to apply in its construction all the ideas about architecture which I have gathered in my travels all over the world. A big prayer-hall will be built with roof supported on numerous clustered pillars. In its walls, hundreds of lotuses will be in full bloom. It must be big enough to accommodate a thousand persons sitting in meditation. The Ramakrishna temple and prayer-hall should be built together in such a way that from a distance it would taken for a representation of the symbol, "Om". Within the temple there would be a figure of Shri Ramakrishna seated on a swan. On the two sides of the door will be represented the figure of a lion and a lamb licking each other's body in love-expressing the idea that great power and gentleness have become united in love. I have these ideas in my mind; and if I live long enough I shall carry them out. Otherwise future generations will try if they can do it by degrees. It is my opinion that Shri Ramakrishna was born to vivify all branches of art and culture in this country. Therefore this Math has to be built up in such a way that religion, work, learning, Jnana, and Bhakti may spread over the world from this centre. Be you my helpers in this work."_x000d_ Ranada Babu and the assembled Sannyasins and Brahmacharins listened to Swamiji in mute wonder. After a while Swamiji resumed, "I am discussing the subject at length with you as you are yourself an adept in the line. Now please tell me what you have learnt about the highest ideals of art as the result of your long study of it."_x000d_ Ranada Babu: What new thing can I tell you? On the contrary, it is you who have opened my eyes on this subject. I have never heard such instructive words on the subject of art in my life. Bless me, sir, that I can work out the ideas that I have got from you._x000d_ Then Swamiji got up from his seat and paced the lawn, remarking to the disciple, "He is a very spirited young man."_x000d_ Disciple: Sir, he is astonished to hear your words._x000d_ Swamiji, without answering the disciple, began to hum the lines of a song which Shri Ramakrishna used to sing, "The controlled mind is a great treasure, the philosopher's stone, which yields whatever you want."_x000d_ _x000d_ After walking a while, Swamiji, washing his face, entered his room with the disciple in company and read the article on Art in the Enclyclopaedia Britannica for some time. After finishing it, he began to make fun with the disciple, caricaturing the words and accents of East Bengal.

Swamiji has just returned from East Bengal and Assam a few days back. He is ill, and his feet have swollen. Coming to the Math, the disciple went upstairs and prostrated himself at Swamiji's feet. In spite of his ill health, Swamiji wore his usual smiling face and affectionate look._x000d_ Disciple: How are you, Swamiji?_x000d_ Swamiji: What shall I speak of my health, my son? The body is getting unfit for work day by day. It has been born on the soil of Bengal, and some disease or other is always overtaking it. The physique of this country is not at all good. If you want to do some strenuous work, it cannot bear the strain. But the few days that the body lasts, I will work for you. I shall die in harness._x000d_ Disciple: If you give up work for some time and take rest, then you will be all right. Your life means good to the world._x000d_ Swamiji: Am I able to sit quiet, my son! Two or three days before Shri Ramakrishna's passing away, She whom he used to call "Kali" entered this body. It is She who takes me here and there and makes me work, without letting me remain quiet or allowing me to look to my personal comforts._x000d_ Disciple: Are you speaking metaphorically ?_x000d_ Swamiji: Oh, no; two or three days before his leaving the body, he called me to his side one day, and asking me to sit before him, looked steadfastly at me and fell into Samadhi. Then I really felt that a subtle force like an electric shock was entering my body! In a little while, I also lost outward consciousness and sat motionless. How long I stayed in that condition I do not remember; when consciousness returned I found Shri Ramakrishna shedding tears. On questioning him, he answered me affectionately, "Today, giving you my all, I have become a beggar. With this power you are to do many works for the world's good before you will return." I feel that power is constantly directing me to this or that work. This body has not been made for remaining idle._x000d_ Hearing these words with speechless wonder the disciple thought--who knows how common people will take these words? Thereupon he changed the topic and said, "Sir, how did you like our East Bengal?"_x000d_ Swamiji: I liked it on the whole. The fields, I saw, were rich in crops, the climate also is good, and the scenery on the hill-side is charming. The Brahmaputra Valley is incomparable in its beauty. The people of East Bengal are a little stronger and more active than those of this part. It may be due to their taking plenty of fish and meat. Whatever they do, they do with great persistence. They use a great deal of oil and fat in their food, which is not good, because taking too much of oily and fatty food produces fat in the body._x000d_ Disciple: How did you find their religious consciousness?_x000d_ Swamiji: About religious ideas, I noticed the people are very conservative, and many have turned into fanatics in trying to be liberal in religion. One day a young man brought to me, in the house of Mohini Babu at Dacca, a photograph and said, "Sir, please tell me who he is. Is he an Avatara?" I told him gently many times that I know nothing of it. When even on my telling him three or four times the boy did not cease from his persistent questioning, I was constrained to say at last, "My boy, henceforth take a little nutritious food and then your brain will develop. Without nourishing food, I see your brain has become dried up." At these words the young man may have been much displeased. But what could I do? Unless I spoke like this to the boys, they would turn into madcaps by degrees._x000d_ Disciple: In our East Bengal a great many Avataras have cropped up recently._x000d_ Swamiji: People may call their Guru an Avatara; they may have any idea of him they like. But Incarnations of God are not born anywhere and everywhere and at all seasons. At Dacca itself I heard there were three or four Avataras!_x000d_ Disciple: How did you find the women of that side?_x000d_ Swamiji: The women are very nearly the same everywhere. I found Vaishnavism strong at Dacca. The wife of H__ seemed to be very intelligent. With great care she used to prepare food and send it to me._x000d_ Disciple: I heard you have been to Nag Mahashaya's place._x000d_ Swamiji: Yes, going so far, should I not visit the birthplace of such a great soul? His wife fed me with many delicacies prepared by her own hand. The house is charming, like a peace retreat. There I took a swimming bath in a village pond. After that I had such a sound sleep that I woke at half past two in the afternoon. Of the few days I had sound sleep in my life, that in Nag Mahashaya's house was one. Rising from sleep I had a plentiful repast. Nag Mahashaya's wife presented me a cloth which I tied round my head as a turban and started for Dacca. I found that the photograph of Nag Mahashaya was being worshipped there. The place where his remains lie interred ought to be well kept. Even now it is not as it should be._x000d_ Disciple: The people of that part have not been able to appreciate Nag Mahashaya._x000d_ Swamiji: How can ordinary people appreciate a great man like him? Those who had his company are blessed indeed._x000d_ Disciple: What did you see at Kamakhya?_x000d_ Swamiji: The Shillong hills are very beautiful. There I met Sir Henry Cotton, the Chief Commissioner of Assam. He asked me, "Swamiji, after travelling through Europe and America, what have you come to see here in these distant hills?" Such a good and kind-hearted man as Sir Henry Cotton is rarely found. Hearing of my illness, he sent the Civil Surgeon and inquired after my health mornings and evenings. I could not do much lecturing there, because my health was very bad. On the way Nitai served and looked after me nicely._x000d_ Disciple: What did you find the religious ideas of that part to be?_x000d_ Swamiji: It is the land of the Tantras. I heard of one "Hankar Deva" who is worshipped there as an Avatara. I heard his sect is very wide-spread. I could not ascertain if "Hankar Deva" was but another form of the name Shankaracharya. They are monks--perhaps Tantrika Sannyasins, or perhaps one of the Shankara sects. _x000d_ Disciple: The people of East Bengal have not been able to appreciate you as is the case with Nag Mahashaya._x000d_ Swamiji: Whether they appreciate me or not, the people there are more active and energetic than those of these parts. In time it will develop more. What are nowadays known as refined or civilised ways have not yet thoroughly entered those parts. Gradually they will. In all times, etiquette and fashion spread to the countryside from the capital. And this is happening in East Bengal also. The land that has produced a great soul like Nag Mahashaya is blessed and has a hopeful future. By the light of his personality Eastern Bengal is radiant._x000d_ Disciple: But, sir, ordinary people did not know him as a great soul. He hid himself in great obscurity._x000d_ Swamiji: There they used to make much fuss about my food and say, "Why should you eat that food or eat from the hands of such and such?"--and so on. To which I had to reply, "I am a Sannyasin and a mendicant friar and what need have I to observe so much outward formality with regard to food etc.? Do not your scriptures say, "{Sanskrit}--One should beg one's food from door to door, ay even from the house of an outcast"? But of course external forms are necessary in the beginning, for the inner realisation of religion, in order to make the truth of the scriptures practical in one's life. Haven't you heard of Shri Ramakrishna's story of "wringing out the almanac for water"? Outward forms and observances are only for the manifestation of the great inner powers of man. The object of all scriptures is to awaken those inner powers and make him understand and realise his real nature. The means are of the nature of ordinances and prohibitions. If you lose sight of the ideal fight over the means only, what will it avail? In every country I have visited, I find this fighting over the means going on, and people have no eye on the ideal. Shri Ramakrishna came to show the truth of this._x000d_ Realisation of the truth is the essential thing. Whether you bathe in the Ganga for a thousand years or live on vegetable food for a like period, unless it helps towards the manifestation of the Self, know that it is all of no use. If on the other hand, any one can realise the Atman, without the observance of outward forms, then that very non-observance of forms is the best means. But even after the realisation of Atman, one should observe outward forms to a certain extent for setting an example to the people. The thing is you must make the mind steadfast on something. If it is steadfast on one object, it attains to concentration, that is, its other modifications die out and there is a uniform flow in one direction. Many become wholly preoccupied with the outward forms and observances merely and fail to direct their mind to thoughts of the Atman! If you remain day and night within the narrow groove of ordinances and prohibitions, how will there be any expression of the soul? The more one has advanced in the realisation of the Atman, the less is he dependent on the observances of forms. Shankaracharya also has said, "{Sanskrit}--Where is there any ordinance or prohibition for him whose mind is always above the play of the Gunas?" Therefore the essential truth is realisation. Know that to be the goal. Each distinct creed is but a way to the Truth. The test of progress is the amount of renunciation that one has attained. Where you find the attraction for lust and wealth considerably diminished, to whatever creed he may belong, know that his inner spirit is awakening. The door of Self-realisation has surely opened for him. On the contrary if you observe a thousand outward rules and quote a thousand scriptural texts, still, if it has not brought the spirit of renunciation in you, know that your life is in vain. Be earnest over this realisation and set your heart on it. Well, you have read enough of scriptures. But tell me, of what avail has it been? Some perhaps thinking of money have become millionaires, whereas you have become a Pundit by thinking of scriptures. But both are bondages. Attain the supreme knowledge and go beyond Vidya and Avidya, relative knowledge and ignorance. _x000d_ Disciple: Sir, through your grace I understand it all, but my past Karma does not allow me to assimilate these teachings._x000d_ Swamiji: Throw aside your Karma and all such stuff. If it is a truth that by your own past action you have got this body; then, nullifying the effects of evil works by good works, why should you not be a Jivanmukta in this very body? Know that freedom or Self-Knowledge is in your own hands. In real knowledge there is no touch of work. But those who work after being Jivanmuktas do so for the good of others. They do not look to the results of works. No seed of desire finds any room in their mind. And strictly speaking it is almost impossible to work like that for the good of the world from the householder's position. In the whole of Hindu scriptures there is the single instance of King Janaka in this respect. But you nowadays want to pose as Janakas (lit. fathers) in every home by begetting children year after year, while he was without the body-consciousness!_x000d_ Disciple: Please bless me that I may attain Self-realisation in this very life._x000d_ Swamiji: What fear? If there is sincerity of spirit, I tell you, for a certainty, you will attain it in this very life. But manly endeavour is wanted. Do you know what it is? "I shall certainly attain Self-knowledge. Whatever obstacles may come, I shall certainly overcome them"--a firm determination like this is Purushakara. "Whether my mother, father, friends, brothers, wife, and children live or die, whether this body remains or goes, I shall never turn back till I attain to the vision of the Atman"--this resolute endeavour to advance towards one's goal, setting at naught all other considerations, is termed manly endeavour. Otherwise, endeavour for creature comforts even beasts and birds show. Man has got this body simply to realise Self-knowledge. If you follow the common run of people in the world and float with the general current, where then is your manliness? Well, the common people are going to the jaws of death! But you have come to conquer it! Advance like a hero. Don't be thwarted by anything. How many days will this body last, with its happiness and misery? When you have got the human body, then rouse the Atman within and say--I have reached the state of fearlessness! Say--I am the Atman in which my lower ego has become merged for ever. Be perfect in this idea; and then as long as the body endures, speak unto others this message of fearlessness: "Thou art That", "Arise, awake, and stop not till the goal is reached!" If you can achieve this, then shall I know that you are really a tenacious East Bengal man.

Swamiji is in indifferent health since his return to the Math from the Shillong Hills. His feet have swollen. All this has made his brother-disciples very anxious. At the request of Swami Niranjanananda, Swamiji has agreed to take Ayurvedic medicine. He is to begin this treatment from next Tuesday and entirely give up taking water and salt. Today is Sunday. The disciple asked him, "Sir, it is terribly hot now and you drink water very frequently; it will be unbearable for you now to stop taking water altogether for this treatment."_x000d_ Swamiji: What do you say? I shall make a firm resolve, on the morning of the day I shall begin this treatment, not to take any water. After that no water shall pass down the throat any more. For three weeks not a drop of water shall be able to go down the throat. The body is but an outer covering of the mind and whatever the mind will dictate to it, it will have to carry out. So there is nothing to be afraid of. At the request of Niranjan I have to undergo this treatment. Well, I cannot be indifferent to the request of my brother-disciples._x000d_ It is now about ten o'clock. Swamiji cheerfully raised the topic of his future Math for women, saying, "With the Holy Mother as the centre of inspiration, a Math is to be established on the eastern bank of the Ganga. As Brahmacharins and Sadhus will be trained in this Math here, so in the other Math also, Brahmacharinis and Sadhvis will be trained."_x000d_ Disciple: Sir, history does not tell us of any Maths for women in India in ancient times. Only during the Buddhistic period one hears of Maths for women; but from it in course of time many corruptions arose. The whole country was overrun by great evil practices._x000d_ Swamiji: It is very difficult to understand why in this country so much difference is made between men and women, whereas the Vedanta declares that one and the same conscious Self is present in all beings. You always criticise the women, but say what have you done for their uplift? Writing down Smritis etc., and binding them by hard rules, the men have turned the women into mere manufacturing machines! If you do not raise the women, who are the living embodiment of the Divine Mother, don't think that you have any other way to rise._x000d_ Disciple: Women are a bondage and a snare to men. By their Maya they cover the knowledge and dispassion of men. It is for this, I suppose, that scriptural writers hint that knowledge and devotion are difficult of attainment to them._x000d_ Swamiji: In what scriptures do you find statements that women are not competent for knowledge and devotion? In the period of degradation, when the priests made other castes incompetent for the study of the Vedas, they deprived the women also of all their rights. Otherwise you will find that in the Vedic or Upanishad age Maitreyi, Gargi, and other ladies of revered memory have taken the places of Rishis through their skill in discussing about Brahman. In an assembly of a thousand Brahmanas who were all erudite in the Vedas, Gargi boldly challenged Yajnavalkya in a discussion about Brahman. Since such ideal women were entitled to spiritual knowledge, why shall not the women have the same privilege now? What has happened once can certainly happen again. History repeats itself. All nations have attained greatness by paying proper respect to women. That country and that nation which do not respect women have never become great, nor will ever be in future. The principal reason why your race has so much degenerated is that you have no respect for these living images of Shakti. Manu says, "Where women are respected, there the gods delight; and where they are not, there all works and efforts come to naught." There is no hope of rise for that family or country where there is no estimation of women, where they live in sadness. For this reason, they have to be raised first; and an ideal Math has to be started for them._x000d_ Disciple: Sir, when you first returned from the West, in your lecture at the Star Theatre you sharply criticised the Tantras. Now by your supporting the worship of women, as taught in the Tantras, you are contradicting yourself._x000d_ Swamiji: I denounced only the present corrupted form of Vamachara of the Tantras. I did not denounce the Mother-worship of the Tantras, or even the real Vamachara. The purport of the Tantras is to worship women in a spirit of Divinity. During the downfall of Buddhism, the Vamachara became very much corrupted, and that corrupted form obtains to the present day. Even now the Tantra literature of India is influenced by those ideas. I denounced only these corrupt and horrible practices--which I do even now. I never objected to the worship of women who are the living embodiment of Divine Mother, whose external manifestations, appealing to the senses have maddened men, but whose internal manifestations, such as knowledge, devotion, discrimination and dispassion make man omniscient, of unfailing purpose, and a knower of Brahman. "{Sanskrit}--She, when pleased, becomes propitious and the cause of the freedom of man" (Chandi, I. 57). Without propitiating the Mother by worship and obeisance, not even Brahma and Vishnu have the power to elude Her grasp and attain to freedom. Therefore for the worship of these family goddesses, in order to manifest the Brahman within them, I shall establish the women's Math._x000d_ Disciple: It may be a good idea but where will you get the women inmates? With the present hard restrictions of society, who will permit the ladies of their household to join your Math?_x000d_ Swamiji: Why so? Even now there are women disciples of Shri Ramakrishna. With their help I shall start this Math. The Holy Mother will be their central figure and the wives and daughters of the devotees of Shri Ramakrishna will be its first inmates. For they will easily appreciate the usefulness of such a Math. After that, following their example, many householders will help in their noble work._x000d_ Disciple: The devotees of Shri Ramakrishna will certainly join this work. But I don't think the general public will help in this work._x000d_ Swamiji: No great work has been done in the world without sacrifice. Who on seeing the tiny sprout of the banyan can imagine that in course of time it will develop into a gigantic banyan tree? At present I shall start the Math in this way. Later on you will see that after a generation or two people of this country will appreciate the worth of this Math. My women disciples will lay down their lives for it. Casting off fear and cowardice, you also be helpers in this noble mission and hold this high ideal before all. You will see, it will shed its lustre over the whole country in time._x000d_ Disciple: Sir, please tell me all about your plan of this Math for women._x000d_ Swamiji: On the other side of the Ganga a big plot of land will be acquired, where unmarried girls or Brahmacharini widows will live; devout married women will also be allowed to stay now and then. Men will have no concern with this Math. The elderly Sadhus of the Math will manage the affairs of this Math from a distance. There shall be a girls' school attached to this women's Math, in which religious scriptures, literature, Sanskrit, grammar, and even some amount of English should be taught. Other matters such as sewing, culinary art, rules of domestic work, and upbringing of children, will also be taught while Japa, worship, meditation, etc. shall form an indispensable part of the teaching. Those who will be able to live here permanently, renouncing home and family ties, will be provided with food and clothing from the Math. Those who will not be able to do that will be allowed to study in this Math as day-scholars. With the permission of the head of the Math, the latter will be allowed even to stay in the Math occasionally, and during such stay will be maintained by the Math. The elder Brahmacharinis will take charge of the training of the girl students in Brahmacharya. After five or six years' training in this Math, the guardians of the girls may marry them. If deemed fit for Yoga and religious life, with the permission of the guardians they will be allowed to stay in this Math, taking the vow of celibacy. These celibate nuns will in time be the teachers and preachers of the Math. In villages and towns they will open centres and strive for the spread of female education. Through such devout preachers of character there will be the real spread of female education in the country. So long as the students will remain in association with this Math, they must observe Brahmacharya as the basic ideal of this Math._x000d_ Spirituality, sacrifice, and self-control will be the motto of the pupils of this Math, and service or Seva-dharma the vow of their life. In view of such ideal lives, who will not respect and have faith in them? If the life of the women of this country be moulded in such fashion, then only will there be the reappearance of such ideal characters as Sita, Savitri and Gargi. To what straits the strictures of local usages have reduced the women of this country, rendering them lifeless and inert, you could understand if only you visited the Western countries. You alone are responsible for this miserable condition of the women, and it rests with you also to raise them again. Therefore I say, set to work. What will it do to memorise a few religious books like the Vedas and so on?_x000d_ Disciple: Sir, if the girl students after being trained in this Math marry, how will one find ideal characters in them? Will it not be better if the rule is made that those who will be educated in this Math shall not marry?_x000d_ Swamiji: Can that be brought about all at once? They must be given education and left to themselves. After that they will act as they think best. Even after marriage and entering the world, the girls educated as above will inspire their husbands with noble ideals and be the mothers of heroic sons. But there must be this rule that the guardians of the students in the women's Math must not even think of marrying them before they attain the age of fifteen._x000d_ Disciple: Sir, then those girls will not command reputation in society. Nobody would like to marry them._x000d_ Swamiji: Why will not they be wanted in marriage? You have not yet understood the trend of society. These learned and accomplished girls will never be in want of bridegrooms. Society nowadays does not follow the texts recommending child-marriage nor will do so in future. Even now don't you see?_x000d_ Disciple: But there is sure to be a violent opposition against this in the beginning._x000d_ Swamiji: Let it be. What is there to be afraid of in that? Opposition to a righteous work initiated with moral courage will only awaken the moral power of the initiators the more. That which meets with no obstruction, no opposition, only takes men to the path of moral death. Struggle is the sign of life._x000d_ Disciple: Yes, sir._x000d_ Swamiji: In the highest reality of the Parabrahman, there is no distinction of sex. We notice this only in the relative plane. And the more the mind becomes introspective, the more that idea of difference vanishes. Ultimately, when the mind is wholly merged in the homogeneous and undifferentiated Brahman, such ideas as this is a man or that a woman do not remain at all. We have actually seen this in the life of Shri Ramakrishna. Therefore do I say that though outwardly there may be difference between men and women, in their real nature there is none. Hence, if a man can be a knower of Brahman, why cannot a woman attain to the same knowledge? Therefore I was saying that if even one amongst the women became a knower of Brahman, then by the radiance of her personality thousands of women would be inspired and awakened to truth, and great well-being of the country and society would ensue. Do you understand?_x000d_ Disciple: Sir, your teachings have opened my eyes today._x000d_ Swamiji: Not fully yet. When you realise that all-illumining reality of the Atman, then you will see that this idea of sex-distinction has vanished altogether, then only will you look upon women as the veritable manifestation of Brahman. We have seen in Shri Ramakrishna how he had this idea of divine motherhood in every woman, of whatever caste she might be, or whatever might be her worth. It is because I have seen this that I ask you all so earnestly to do likewise and open girls' schools in every village and try to uplift them. If the women are raised, then their children will by their noble actions glorify the name of the country--then will culture, knowledge, power, and devotion awaken in the land._x000d_ Disciple: But, sir, contrary results appear to have come out of the present female education. With just a smattering of education, they take merely to the Western modes of living, but it is not clear how far they are advancing in the spirit of renunciation, self-control, austerity, Brahmacharya and other qualities conducive to Brahmajnana._x000d_ Swamiji: In the beginning a few mistakes like that are unavoidable. When a new idea is preached in the country, some, failing to grasp it properly, go wrong in that way. But what matters it to the well-being of society at large? Well, those who are pioneers of the little bit of female education that now obtains in the country were undoubtedly very great-hearted. But the truth is that some defect or other must creep into that learning or culture which is not founded on a religious basis. But now female education is to be spread with religion as its centre. All other training should be secondary to religion. Religious training, the formation of character and observance of the vow of celibacy--these should be attended to. In the female education which has obtained up till now in India, it is religion that has been made a secondary concern, hence those defects you were speaking of have crept in. But no blame attaches therefore to the women. Reformers having proceeded to start female education without being Brahmacharins themselves have stumbled like that. Founders of all good undertakings, before they launch on their desired work, must attain to the knowledge of the Atman through rigorous self-discipline. Otherwise defects are bound to occur in their work._x000d_ Disciple: Yes, sir, it is observed that many educated women spend their time in reading novels and so on; but in East Bengal even with education women have not given up their religious observances. Is it so here in this part?_x000d_ Swamiji: In every country, nations have their good and bad sides. Ours is to do good works in our lives and hold an example before others. No work succeeds by condemnation. It only repels people. Let anybody say what he likes, don't contradict him. In this world of Maya, whatever work you will take up will be attended with some defect. "{Sanskrit}--All works are covered with defects as fire is with smoke" (Gita, XVIII.48). Every fire has a chance of being attended with smoke. But will you, on that account, sit inactive? As far as you can, you must go on doing good work._x000d_ Disciple: What is this good work?_x000d_ Swamiji: Whatever helps in the manifestation of Brahman is good work. Any work can be done so as to help, if not directly, at least indirectly, the manifestation of the Atman. But following the path laid down by the Rishis, that knowledge of the Atman manifests quickly; on the contrary, the doing of works which have been indicated by the scriptural writers as wrong, brings only bondage of the soul and sometimes this bondage of delusion does not vanish even in many lives. But in all ages and climes, freedom is sure to be attained by Jivas ultimately. For the Atman is the real nature of the Jiva. Can anybody give up his own nature? If you fight with your shadow for a thousand years, can you drive it away from you?--it will always remain with you._x000d_ Disciple: But, sir, according to Shankara, Karma is antagonistic to Jnana. He has variously refuted the intermingling of Jnana and Karma. So how can Karma be helpful to the manifestation of Jnana?_x000d_ Swamiji: Shankara after saying so has again described Karma as indirect help to the manifestation of Jnana and the means for the purification of the mind. But I do not contradict his conclusion that in transcendent knowledge there is no touch of any work whatsoever. So long as man is within the realm of the consciousness of action, agent, and the result of action, he is powerless to sit idle without doing some work. So, as work is thus ingrained in the very nature of man, why don't you go on doing such works as are helpful to the manifestation of the knowledge of the Atman? That all work is the effect of ignorance may be true from the absolute standpoint, but within the sphere of relative consciousness it has a great utility. When you will realise the Atman, the doing or non-doing of work will be within your control, and whatever you will do in that state will be good work, conducive to the well-being of Jivas and the world. With the manifestation of Brahman, even the breath you draw will be to the good of Jiva. Then you will no longer have to work by means of conscious planning. Do you understand?_x000d_ Disciple: Yes, it is a beautiful conclusion reconciling Karma and Jnana from the Vedantic standpoint._x000d_ At this time, the bell for supper rang, and the disciple, before going to partake of it, prayed with folded hands, "Bless me, sir, that I may attain to the knowledge of Brahman in this very life." Swamiji placing his hand on the disciple's head said, "Have no fear, my son. You are not like ordinary worldly men--neither householders, nor exactly Sannyasins--but quite a new type."

Swamiji is in indifferent health. At the earnest request of Swami Niranjanananda he has been taking Ayurvedic medicines for six or seven days. According to this treatment, the drinking of water is strictly forbidden. He has to appease his thirst with milk._x000d_ The disciple has come to the Math early in the day. Swamiji on seeing him spoke with affection, "Oh, you have come? Well done, I was thinking of you."_x000d_ Disciple: I hear that you are living on milk for the last six or seven days._x000d_ Swamiji: Yes, at the earnest entreaty of Niranjan, I had to take to this medicine! I cannot disregard their request._x000d_ Disciple: You were in the habit of taking water very frequently. How could you give it up altogether?_x000d_ Swamiji: When I heard that according to this treatment water had to be given up, I made a firm resolve immediately not to take water. Now the idea of drinking water does not even occur to the mind._x000d_ Disciple: The treatment is doing you good I hope?_x000d_ Swamiji: That I don't know. I am simply obeying the orders of my brother-disciples._x000d_ Disciple: I think that indigenous drugs such as the Vaidyas use, are very well-suited to our constitution._x000d_ Swamiji: My idea is that it is better even to die under the treatment of a scientific doctor than expect recovery from the treatment of laymen who know nothing of modern science, but blindly go by the ancient books, without gaining a mastery of the subject--even though they may have cured a few cases._x000d_ Swamiji cooked certain dishes, one of which was prepared with vermicelli. When the disciple, who partook of it, asked Swamiji what it was, he replied, "It is a few English earthworms which I have brought dried from London." This created laughter among those present at the expense of the disciple. Despite his spare food and scanty sleep, Swamiji is very active. A few days ago, a new set of the Encyclopaedia Brittanica had been bought for the Math. Seeing the new shining volumes, the disciple said to Swamiji, "It is almost impossible to read all these books in a single lifetime." He was unaware that Swamiji had already finished ten volumes and had begun the eleventh._x000d_ Swamiji: What do you say? Ask me anything you like from these ten volumes, and I will answer you all._x000d_ The disciple asked in wonder, "Have you read all these books?"_x000d_ Swamiji: Why should I ask you to question me otherwise?_x000d_ Being examined, Swamiji not only reproduced the sense, but at places the very language of the difficult topics selected from each volume. The disciple, astonished, put aside the books, saying, "This is not within human power!"_x000d_ Swamiji: Do you see, simply by the observance of strict Brahmacharya (continence) all learning can be mastered in a very short time--one has an unfailing memory of what one hears or knows but once. It is owing to this want of continence that everything is on the brink of ruin in our country._x000d_ Disciple: Whatever you may say,sir, the manifestation of such superhuman power cannot be the result of mere Brahmacharya, something else there must be._x000d_ Swamiji did not say anything in reply._x000d_ Then Swamiji began to explain lucidly to the disciple the arguments and conclusions about the difficult points in all philosophies. In course of the conversation Swami Brahmananda entered the room and said to the disciple, "You are a nice man! Swamiji is unwell, and instead of trying to keep his mind cheerful by light talk, you are making him talk incessantly, raising the most abstruse subjects!" The disciple was abashed. But Swamiji said to Swami Brahmananda, "Keep your regulation of Ayurvedic treatment aside. These are my children; and if my body goes in teaching them, I don't care." After this, some light talk followed. Then arose the topic of the place of Bharatchandra in Bengali literature. From the beginning Swamiji began to ridicule Bharatchandra in various ways and satirised the life, manners, marriage-customs, and other usages of society at the time of Bharatchandra, who was an advocate of child-marriage. He expressed the opinion that the poems of Bharatchandra, being full of bad taste and obscenities, had not found acceptance in any cultured society except in Bengal, and he said, "Care should be taken that such books do not come into the hands of boys." Then raising the topic of Michael Madhusudan Dutt, he added, "That was a wonderful genius born in your province. There is not another epic in Bengali literature like the Meghnabadh, no mistake in that; and it is difficult to come across a poem like that in the whole of modern European literature."_x000d_ Disciple: But, sir, I think Michael was very fond of a bombastic style._x000d_ Swamiji: Well, if anybody in your country does anything new, you at once hoot him. First examine well what he is saying, but instead of that, the people of the country will chase after anything which is not quite after the old modes. For example, in order to bring to ridicule this Meghnabadh Kavya, which is the gem of Bengali literature, the parody of Chhuchhundaribadh Kavya (The Death of a Mole) was written. They may caricature as much as they like, it does not matter. But the Meghnadbadh Kavya still stands unshaken in its reputation like the Himalayas while the opinions and writings of carping critics who are busy picking holes in it have been washed away into oblivion. What will the vulgar public understand of this epic Michael has written in such a vigorous diction and an original metre? And at the present time Girish Babu is writing wonderful books in a new metre which your overwise Pundits are criticising and finding fault with. But does G.C. care for that? People will appreciate the book afterwards._x000d_ Thus speaking on the subject of Michael he said, "Go and get the Meghnadbadh Kavya from the library downstairs." On the disciple's bringing it he said, "Now read, let me see how you can read it."_x000d_ The disciple read a portion, but the reading not being to the liking of Swamiji, he took the book and showed him how to read and asked him to read again. Then he asked him, "Now, can you say which portion of the Kavya is best?" The disciple failing to answer, Swamiji said, "That portion of the book which describes how Indrajit has been killed in battle and Mandodari, beside herself with grief, is dissuading Ravana from the battle--but Ravana casting off forcibly from his mind the grief for his son is firmly resolved on battle like a great hero, and forgetting in a fury of rage and vengeance all about his wife and children, is ready to rush out for battle--that is the most finely conceived portion of the book. Come what may, I shall not forget my duty, whether the world remains or dissolves--these are the words of a great hero. Inspired by such feelings, Michael has written that portion."_x000d_ Saying this, Swamiji opened the particular passage and began to read it in the most impressive manner.

Swamiji is much better under the Ayurvedic treatment. The disciple is at the Math. While attending on Swamiji, he asked, "The Atman is all-pervading, the very life of the life of all beings, and so very near. Still why is It not perceived?"_x000d_ Swamiji: Do you see yourself that you have eyes? When others speak of the eyes, then you are reminded that you have got eyes. Again when dust or sand enters into them and sets up an irritation, then you feel quite well that you have got eyes. Similarly the realisation of this universal Atman which is inner than the innermost is not easily attained. Reading from scriptures or hearing from the lips of the preceptor, one has some idea of It, but when the hard lashes of the bitter sorrow and pain of the world make the heart sore, when on the death of one's near and dear relatives, man thinks himself helpless, when the impenetrable and insurmountable darkness about the future life agitates his mind, then does the Jiva pant for a realisation of the Atman. Therefore is sorrow helpful to the knowledge of the Atman. But one should remember the bitter lesson of experience. Those who die, merely suffering the woes of life like cats and dogs, are they men? He is a man who even when agitated by the sharp interaction of pleasure and pain is discriminating, and knowing them to be of an evanescent nature, becomes passionately devoted to the Atman. This is all the difference between men and animals. That which is nearest is least observed. The Atman is the nearest of the near, therefore the careless and unsteady mind of man gets no clue to It. But the man who is alert, calm, self-restrained, and discriminating, ignores the external world and diving more and more into the inner world, realises the glory of the Atman and becomes great. Then only he attains to the knowledge of the Atman and realises the truth of such scriptural texts as, "I am the Atman", "Thou art That, O Shvetaketu," and so on. Do you understand?_x000d_ Disciple: Yes, sir. But why this method of attaining Self-knowledge through the path of pain and suffering? Instead of all this, it would have been well if there had been no creation at all. We were all at one time identified with Brahman. Why then this desire for creation on the path of Brahman? Why again this going forth of the Jiva (who is no other than Brahman) along the path of birth and death, amidst the interaction of the dualities of life?_x000d_ Swamiji: When a man is intoxicated, he sees many hallucinations; but when the intoxication goes off, he understands them as the imaginations of a heated brain. Whatever you see of this creation which is without a beginning, but has an end, is only an effect of your state of intoxication; when that passes off, such questions will not arise at all._x000d_ Disciple: Then is there no reality in the creation, and preservation, etc. of the Universe?_x000d_ Swamiji: Why should not there be? So long as you identify yourself with the body and have the ego-consciousness, all these will remain. But when you are bereft of the body-consciousness and devoted to the Atman and live in the Atman, then with respect to you none of these will remain, and such questions as whether there is any creation or birth or death will have no room. Then you will have to say--_x000d_ {Sanskrit}_x000d_ --"Where is it gone, by whom is it taken, wherein is the world merged? It was just observed by me and is it non-existent now? What a wonder!" (Vivekachudamani 483)._x000d_ Disciple: If there is no knowledge of the existence of the universe, how can it be said, "Wherein is the world merged?"_x000d_ Swamiji: Because one has to express the idea in language, therefore that mode of expression has been used. The author has tried to express in thought and language about the state where thought or language cannot reach, and therefore he has stated the fact that the world is wholly unreal, in a relative mode like the above. The world has no absolute reality which only belongs to Brahman, which is beyond the reach of mind and speech. Say what more you have to ask. Today I will put an end to all your arguments._x000d_ The bell of the evening service in the worship-room rang at the time, and everybody made for it. But the disciple stayed in Swamiji's room, noticing which Swamiji said, "Won't you go to the worship-room?"_x000d_ Disciple: I should like to stay here._x000d_ Swamiji: All right._x000d_ After some time the disciple looking outside of the room said, "It is the new-moon night and all the quarters are overspread with darkness. It is the night for the worship of Mother Kali."_x000d_ Swamiji without saying anything gazed at the eastern sky for some time and said, "Do you see what a mysterious and solemn beauty there is in this darkness!" Saying this and continuing to look at the dense mass of darkness, he stood enwrapt. After some minutes had passed, Swamiji slowly began to sing a Bengali song, "O Mother, in deep darkness flashes Thy formless beauty", etc. After the song Swamiji entered his room and sat down with an occasional word like "Mother, Mother", or "Kali, Kali", on his lips._x000d_ Uneasy at Swamiji's profoundly abstracted mood, the disciple said, "Now, sir, please speak with me."_x000d_ Swamiji smilingly said, "Can you fathom the beauty and profundity of the Atman whose external manifestation is so sweet and beautiful?" The disciple wished for a change of topic, noticing which, Swamiji began another song of Kali: "O Mother, Thou flowing stream of nectar, in how many forms and aspects dost Thou play in manifestation!" After the song he said, "This Kali is Brahman in manifestation. Haven't you heard Shri Ramakrishna's illustration of the `snake moving and the snake at rest' (representing the dynamic and static aspects of the same thing)?"_x000d_ Disciple: Yes, sir._x000d_ Swamiji: This time, when I get well, I shall worship the Mother with my heart's blood, then only will She be pleased. Your Raghunandan also says like that. The Mother's child shall be a hero, a Mahavira. In unhappiness, sorrow, death, and desolation, the Mother's child shall always remain fearless.

Swamiji is staying at the Math nowadays. His health is not very good, but he goes out for a walk in the mornings and evenings. The disciple, after bowing at the feet of Swamiji, inquired about his health._x000d_ Swamiji: Well, this body is in such a pitiable condition, but none of you are stepping forward to help in my work! What shall I do single-handed? This time the body has come out of the soil of Bengal, so can it bear the strain of much work? You who come here are pure souls; and if you do not become my helpers in this work, what shall I do alone?_x000d_ Disciple: Sir, these self-sacrificing Brahmacharins and Sannyasins are standing behind you, and I think that each one of them can devote his life to your work--still why do you speak in this way?_x000d_ Swamiji: Well, I want a band of young Bengal--who alone are the hope of this country. My hope of the future lies in the youths of character--intelligent, renouncing all for the service of others, and obedient--who can sacrifice their lives in working out my ideas and thereby do good to themselves and the country at large. Otherwise, boys of the common run are coming in groups and will come. Dullness is written on their faces--their hearts are devoid of energy, their bodies feeble and unfit for work, and minds devoid of courage. What work will be done by these? If I get ten or twelve boys with the faith of Nachiketa, I can turn the thoughts and pursuits of this country in a new channel._x000d_ Disciple: Sir, so many young men are coming to you, and do you find none among them of such a nature?_x000d_ Swamiji: Among those who appear to me to be of good calibre, some have bound themselves by matrimony; some have sold themselves for the acquisition of worldly name, fame, or wealth; while some are of feeble bodies. The rest, who form the majority, are unable to receive any high idea. You are no doubt fit to receive my high ideas, but you are not able to work them out in the practical field. For these reasons sometimes an anguish comes into the mind, and I think that taking this human body, I could not do much work through untowardness of fortune. Of course, I have not yet wholly given up hope, for, by the will of God, from among these very boys may arise in time great heroes of action and spirituality who will in future work out my ideas._x000d_ Disciple: It is my firm belief that your broad and liberal ideas must find universal acceptance some day or other. For I see they are all-sided and infusing vigour into every department of thought and activity. And the people of the country are accepting, either overtly or covertly, your ideas, and teaching them to the people._x000d_ Swamiji: What matters it if they acknowledge my name or not? It is enough if they accept my ideas. Ninety-nine per cent of the Sadhus, even after renouncing lust and wealth, get bound at the last by the desire of name and fame. "Fame . . . That last infirmity of noble mind"--haven't you read? We shall have to work, giving up altogether all desire for results. People will call us both good and bad. But we shall have to work like lions, keeping the ideal before us, without caring whether "the wise ones praise or blame us"._x000d_ Disciple: What ideal should we follow now?_x000d_ Swamiji: You have now to make the character of Mahavira your ideal. See how at the command of Ramachandra he crossed the ocean. He had no care for life or death! He was a perfect master of his senses and wonderfully sagacious. You have now to build your life on this great ideal of personal service. Through that, all other ideals will gradually manifest in life. Obedience to the Guru without questioning, and strict observance of Brahmacharya--this is the secret of success. As on the one hand Hanuman represent the ideal of service, so on the other hand he represents leonine courage, striking the whole world with awe. He has not the least hesitation in sacrificing his life for the good of Rama. A supreme indifference to everything except the service of Rama, even to the attainment of the status of Brahma and Shiva, the great World-Gods! Only the carrying out of Shri Rama's best is the one vow of this life! Such whole-hearted devotion is wanted. Playing on the Khol and Kartal and dancing in the frenzy of Kirtana has degenerated the whole people. They are, in the first place, a race of dyspeptics--and if in addition to this they dance and jump in that way, how can they bear the strain? In trying to imitate the highest Sadhana, the preliminary qualification for which is absolute purity, they have been swallowed in dire Tamas. In every district and village you may visit, you will find only the sound of the Khol and Kartal! Are not drums made in the country? Are not trumpets and kettle-drums available in India? Make the boys hear the deep-toned sound of these instruments. Hearing from boyhood the sound of these effeminate forms of music and listening to the kirtana, the country is well-nigh converted into a country of women. What more degradation can you expect? Even the poet's imagination fails to draw this picture! The Damaru and horn have to be sounded, drums are to be beaten so as to raise the deep and martial notes, and with "Mahavira, Mahavira" on your lips and shouting "Hara, Hara, Vyom, Vyom", the quarters are to be reverberated. The music which awakens only the softer feelings of man is to be stopped now for some time. Stopping the light tunes such as Kheal and Tappa for some time, the people are to be accustomed to hear the Dhrupad music. Through the thunder-roll of the dignified Vedic hymns, life is to be brought back into the country. In everything the austere spirit of heroic manhood is to be revived. In following such an ideal lies the good of the people and the country. If you can build your character after such an ideal, then a thousand others will follow. But take care that you do not swerve an inch from the ideal. Never lose heart. In eating, dressing, or lying, in singing or playing, in enjoyment or disease, always manifest the highest moral courage. Then only will you attain the grace of Mahashakti, the Divine Mother._x000d_ Disciple: Sir, at times I am overcome by low spirits, I don't know how._x000d_ Swamiji: Then think like this: "Whose child am I? I associate with him and shall I have such weak-mindedness and lowness of spirits?" Stamping down such weakness of mind and heart, stand up, saying, "I am possessed of heroism--I am possessed of a steady intellect--I am a knower of Brahman, a man of illumination." Be fully conscious of your dignity by remembering, "I am the disciple of such and such who is the companion-in-life of Shri Ramakrishna, the conqueror of lust and wealth." This will produce a good effect. He who has not this pride has no awakening of Brahman within him. Haven't you heard Ramprasad's song? He used to say, "Whom do I fear in the world, whose sovereign is the Divine Mother!" Keep such a pride always awake in the mind. Then weakness of mind and heart will no longer be able to approach you. Never allow weakness to overtake your mind. Remember Mahavira, remember the Divine Mother! And you will see that all weakness, all cowardice will vanish at once._x000d_ Saying these words, Swamiji came downstairs and took his accustomed seat on a cot in the courtyard. Then, addressing the assembled Sannyasins and Brahmacharins, he said, "Here is the unveiled presence of Brahman. Fie upon those who disregarding It set their mind on other things! Ah! Here is Brahman as palpable as a fruit in one's palm. Don't you see? Here!"_x000d_ These words were spoken in such an appealing way, that every one stood motionless like a figure painted on canvas and felt as if he were suddenly drawn into the depth of meditation. . . . After some time that tension of feeling passed and they regained their normal consciousness._x000d_ Next, in the course of a walk, Swamiji spoke to the disciple. "Did you see how everybody had become concentrated today? These are all children of Shri Ramakrishna, and on the very uttering of the words, they felt the truth."_x000d_ Disciple: Sir, not to speak of them, even my heart was overflowing with an unearthly bliss! But now it appears like a vanished dream._x000d_ Swamiji: Everything will come in time. Now, go on working. Set yourself to some work for the good of men sunk in ignorance and delusion. You will see that such experiences will come of themselves._x000d_ Disciple: I feel nervous to enter into its labyrinths--neither have I the strength. The scriptures also say, "Impenetrable is the path of Karma"._x000d_ Swamiji: What do you wish to do then?_x000d_ Disciple: To live and hold discussion with one like you, who has realised the truth of all scriptures and through hearing, thinking, and meditating on the Truth to realise Brahman in this very life. I have no enthusiasm, nor perhaps the strength, for anything else._x000d_ Swamiji: If you love that, well, you can go on doing it. And speak about your thoughts and conclusions about the Shastras to others, it will benefit them. So long as there is the body, one cannot live without doing some work or other; therefore one should do such work as is conducive to the good of others. Your own realisations and conclusions about scriptural truths may benefit many a seeker after Truth. Put them into writing which may help many others._x000d_ Disciple: First let me realise the Truth, then I shall write. Shri Ramakrishna used to say; "Without the badge of authority, none will listen to you."_x000d_ Swamiji: There may be many in the world who have got stuck in that stage of spiritual discipline and reasoning through which you are passing, without being able to pass beyond that stage. Your experience and way of thinking, if recorded, may be of benefit to them at least. If you put down in easy language the substance of the discussions which you hold with the Sadhus of this Math, it may help many._x000d_ Disciple: Since you wish it, I shall try to do it._x000d_ Swamiji: What is the good of that spiritual practice or realisation which does not benefit others, does not conduce to the well-being of people sunk in ignorance and delusion, does not help in rescuing them from the clutches of lust and wealth? Do you think, so long as one Jiva endures in bondage, you will have any liberation? So long as he is not liberated--it may take several lifetimes--you will have to be born to help him, to make him realise Brahman. Every Jiva is part of yourself--which is the rationale of all work for others. As you desire the whole-hearted good of your wife and children, knowing them to be your own, so when a like amount of love and attraction for every Jiva will awaken in you, then I shall know that Brahman is awakening in you, not a moment before. When this feeling of the all-round good of all without respect for caste or colour will awaken in your heart, then I shall know you are advancing towards the ideal._x000d_ Disciple: Sir, it is a most tremendous statement that without the salvation of all, there shall be no salvation for an individual! I have never heard of such a wonderful proposition._x000d_ Swamiji: There is a class of Vedantists who hold such a view. They say that individual liberation is not the real and perfect form of liberation, but universal and collective liberation is true Mukti. Of course, both merits and defects can be pointed out in that view._x000d_ Disciple: According to Vedanta, the state of individualised existence is the root of bondage, and the Infinite Intelligence, through desires and effects of works, appears bound in that limiting condition. When by means of discrimination that limiting condition vanishes and the Jiva is bereft of all adjuncts, then how can there be bondage for the Atman which is of the essence of transcendent Intelligence? He for whom the idea of the Jiva and the world is a persisting reality may think that without the liberation of all he has no liberation. But when the mind becomes bereft of all limiting adjuncts and is merged in Brahman, where is there any differentiation for him? So nothing can operate as a bar to his Mukti._x000d_ Swamiji: Yes, what you say is right, and most Vedantins hold that view, which is also flawless. In that view, individual liberation is not barred. But just consider the greatness of his heart who thinks that he will take the whole universe with him to liberation!_x000d_ Disciple: Sir, it may indicate boldness of heart, but it is not supported by the scriptures._x000d_ Swamiji was in an abstracted mood and did not listen to the words. After some time he said: "Day and night think and meditate on Brahman, meditate with great one-pointedness of mind. And during the time of awakeness to outward life, either do some work for the sake of others or repeat in your mind, `Let good happen to Jivas and the world!' `Let the mind of all flow in the direction of Brahman!' Even by such continuous current of thought the world will be benefited. Nothing good in the world becomes fruitless, be it work or thought. Your thought-currents will perhaps rouse the religious feeling of someone in America."_x000d_ Disciple: Sir, please bless me that my mind may be concentrated on the Truth._x000d_ Swamiji: So it will be. If you have earnestness of desire, it will certainly be.

At the time Belur Math was established, many among the orthodox Hindus were wont to make sharp criticism of the ways of life in the Math. Hearing the report of such criticism from the disciple, Swamiji would say (in the words of the couplet of Tulasidas), "The elephant passes in the market-place, and a thousand curs begin barking after him; so the Sadhus have no ill-feeling when worldly people slander then." Or again he would say, "Without persecution no beneficent idea can enter into the heart of a society." He would exhort everybody, "Go on working without an eye to results. One day you are sure to reap the fruits of it." Again, on the lips of Swamiji were very often heard the words of the Gita, "A doer of good never comes to grief, my son."_x000d_ In May or June, 1901, seeing the disciple at the Math Swamiji said, "Bring me a copy of Ashtavimshati-tattva (Twenty-eight Categories) of Raghunandan at an early date."_x000d_ Disciple: Yes, sir, but what will you do with the Raghunandan Smriti, which the present educated India calls a heap of superstition?_x000d_ Swamiji: Why? Raghunandan was a wonderful scholar of his time. Collecting the ancient Smritis, he codified the customs and observances of the Hindus, adapting them to the needs of the changed times and circumstances. All Bengal is following the rules laid down by him. But in the iron grip of his rules regulating the life of a Hindu from conception to death, the Hindu society was much oppressed. In matters of eating and sleeping, in even the ordinary functions of life, not to speak of the important ones, he tried to regulate every one by rules. In the altered circumstances of the times, that did not last long. At all times in all countries the Karma-kanda, comprising the social customs and observances, changes form. Only the Jnana-kanda endures. Even in the Vedic age you find that the rituals gradually changed in form. But the philosophic portion of the Upanishads has remained unchanged up till now--only there have been many interpreters, that is all._x000d_ Disciple: What will do you with the Smriti of Raghunandan?_x000d_ Swamiji: This time I have a desire to celebrate the Durga Puja (worship of goddess Durga). If the expenses are forthcoming, I shall worship the Mahamaya. Therefore I have a mind to read the ceremonial forms of that worship. When you come to the Math next Sunday, you must bring a copy of the book with you._x000d_ Disciple: All right, sir._x000d_ Next Saturday the disciple brought a copy of the book, and Swamiji was much pleased to get it. Meeting the disciple a week after this he said, "I have finished the Raghunandan Smriti presented by you. If possible, I shall celebrate the Puja of the Divine Mother."_x000d_ _x000d_ The Durga Puja took place with great eclat at the proper time._x000d_ Shortly after this Swamiji performed a Homa before the Mother Kali at Kalighat. Referring this incident he spoke to the disciple, "Well, I was glad to see that there was yet a liberality of view at Kalighat. The temple authorities did not object in the least to my entering the temple, though they knew that I was a man who had returned from the West. On the contrary, they very cordially took me into the holy precincts and helped me to worship the Mother to my heart's content."

To Sister Christine_x000d_ The Math, Belur,_x000d_ Howrah Dist., Bengal,_x000d_ 13th May 1901._x000d_ _x000d_ Dear Christine,_x000d_ _x000d_ I arrived in the Math yesterday. This morning came your short note. You must have got my letters by this time, and [I] hope this will give you a taste of how sometimes silence is gold._x000d_ _x000d_ I have beautiful letters from everywhere this morning and am quite happy. I paid a long visit of two monthso tAssam and different parts of eastern Bengal. For combined mountain and water scenery, this part of the country is unrivalled._x000d_ _x000d_ Either I am to go to Europe this summer, and thence to the U.S., or you come over to India--things are all getting ready to that end. Mother knows Her ways. For one thing, I am calm, very calm, and hope to keep a hold on this state for a long time; and you are my best help to keep this poise, are you not? I will write more in my next; just now these few lines--and a hundred pardons I beg for their scantiness. Yet silence tells more sometimes than all the speech in the world._x000d_ _x000d_ With all love and blessings,_x000d_ Ever yours in the Lord,_x000d_ Vivekananda.

To Mrs. Ole Bull_x000d_ The Math, Belu_x000d_ 13 May 1901_x000d_ Dear Mother,_x000d_ _x000d_ I reached Calcutta yesterday. This morning arrived your letter containing three cheques for my cousin. They shall reach her regularly._x000d_ _x000d_ I have not had any letter from Joe [Miss Josephine MacLeod] from Japan, but several I find awaiting me from on board steamer. She also sends me a newspaper cutting to be sent to Professor Geddes. I enclose it in this letter and expect you to direct it to Prof. Geddes._x000d_ _x000d_ Saradananda has been three weeks in Darjeeling, where he has improved greatly. I wish he will remain some time longer there. Mr. Bannerjy is the kindest of hosts._x000d_ _x000d_ Mrs. Sevier is in London at 2, Maisemore Mansions, Canfield Gardens, London, N.W._x000d_ _x000d_ You are right: my experiences are bringing about calmness --great calmness._x000d_ _x000d_ Mrs. Patterson and children are off to Europe. General [C. B. Patterson] is alone and very desirous that I would call. I will the next time I go to town. My cousin and mother and the rest send love, and my eternal love you know always._x000d_ _x000d_ Ever your son,_x000d_ Vivekananda_x000d_ _x000d_ P.S. All love and blessings for Margot [Sister Nivedita].

The Math,_x000d_ 15th May, 1901_x000d_ My dear Swarup (Ananda),_x000d_ _x000d_ Your letter from Naini Tal is quite exciting. I have just returned from my tour through East Bengal and Assam. As usual I am quite tired and broken down._x000d_ _x000d_ If some real good comes out of a visit to H. H. of Baroda I am ready to come over, otherwise I don't want to undergo the expense and exertion of the long journey. Think it well over and make inquiries, and write me if you still think it would be best for the Cause for me to come to see H. H. . . ._x000d_ _x000d_ Yours with love and blessings,_x000d_ _x000d_ Vivekananda.

The Math, Belur,_x000d_ Howrah Dist.,_x000d_ Bengal, India,_x000d_ 18th May, 1901._x000d_ _x000d_ My Dear Mary,*_x000d_ _x000d_ Sometimes it is hard work to be tied to the shoestrings of a great name. And that was just what happened to my letter. You wrote on the 22nd January, 1901. You tied me to the latchet of a great name, Miss MacLeod. Consequently the letter has been following her up and down the world. Now it reached me yesterday from Japan, where Miss MacLeod is at present. Well, this, therefore, is the solution of the sphinx's riddle. "Thou shalt not join a great name with a small one."_x000d_ _x000d_ So, Mary, you have been enjoying Florence and Italy, and I do not know where you be by this time. So, fat old "laidy", I throw this letter to the mercy of Monroe & Co., 7 rue Scribe. Now, old "laidy"-- so you have been dreaming away in Florence and the Italian lakes. Good; your poet objects to its being empty though._x000d_ _x000d_ Well, devoted sister, how about myself? I came to India last fall, suffered all through winter, and went this summer touring through Eastern Bengal and Assam -- through a land of giant rivers and hills and malaria -- and after hard work of two months had a collapse, and am now back to Calcutta slowly recovering from the effects of it._x000d_ _x000d_ The Raja of Khetri died from a fall a few months ago. So you see things are all gloomy with me just now, and my own health is wretched. Yet I am sure to bob up soon and am waiting for the next turn._x000d_ _x000d_ I wish I were in Europe, just to have a long chat with you, and then return as quick to India; for, after all, I feel a sort of quiet nowadays, and have done with three - fourths of my restlessness._x000d_ _x000d_ My love to Harriet Woolley, to Isabel, to Harriet McKindley; and to mother my eternal love and gratitude. Tell mother, the subtle Hindu's gratitude runs through generations._x000d_ _x000d_ Ever yours in the Lord,_x000d_ _x000d_ Vivekananda_x000d_ _x000d_ PS. Write a line when you feel like it._x000d_ _x000d_ V.

To Sister Christine_x000d_ The Math, Belur,_x000d_ Dist. Howrah, Bengal, India,_x000d_ [End of June 1901]_x000d_ _x000d_ Dear Christina,_x000d_ _x000d_ Your very welcome letter just reached. A few days ago a precious little bit of poem also reached. I wish it ever so much you were the writer thereof. Anyhow, most of us feel, though unable to express; and then, "There are thoughts that lie too deep for tears". Regularity in anything is not in my line of life, but that need not make you irregular. I pray you to drop a few lines every now and then. Of course, when I am not in this body, I am sure the news will reach you, and then you will have to stop writing. Miss MacLeod wishes me to join her in Japan, but I am not sure. Most probably I am not going, especially as I expect both her and Mrs. Ole Bull in India, in November. Two whole months consumed in coming and going; only one month's stay in Japan--that does not pay, I am afraid._x000d_ _x000d_ Say, I am getting enormously fat about the middle--alas!_x000d_ _x000d_ Mrs. [Charlotte] Sevier, who is now in England, returns in a few months to India. She has invited Mrs. Bull etc. to be her guests in the Himalayas. I wish they could be there during summer._x000d_ _x000d_ I have manfully borne the terrific heat of my country in the plains, and now I am facing the deluging rains of my country. Do you know how I am taking rest? I have got a few goats and sheep and cows and dogs and cranes! And I am taking care of them the whole day! It is not trying to be happy; what for? Why should one not be unhappy as well--both being nonsense?--but just to kill time._x000d_ _x000d_ Do you correspond with Mrs. Bull or Nivedita?_x000d_ _x000d_ Don't worry, don't be anxious; for me the "Mother" is my protection and refuge; and everything must come round soon, better than my fondest dreams can paint._x000d_ _x000d_ With all love,_x000d_ Vivekananda.

The Math, Belur_x000d_ Howrah_x000d_ Bengal, India_x000d_ 1901_x000d_ Dear Joe,_x000d_ I can't even in imagination pay the immense debt of gratitude I owe you. Wherever you are you never forget my welfare; and, there, you are the only one that bears all my burdens, all my brutal outbursts._x000d_ Your Japanese friend has been very kind, but my health is so poor that I am rather afraid I have not much time to spare for Japan. I will drag myself through the Bombay Presidency even if only to say, "How do you do?" to all kind friends._x000d_ Then two months will be consumed in coming and going, and only one month to stay; that is not much of a chance for work, is it? _x000d_ So kindly pay the money your Japanese friend has sent for my passage. I shall give it back to you when you come to India in November._x000d_ I have had a terrible collapse in Assam from which I am slowly recovering. The Bombay people have waited and waited till they are sick--must see them this time._x000d_ If in spite of all this you wish me to come, I shall start the minute you write._x000d_ I had a letter from Mrs. Leggett from London asking whether the £300 have reached me safe. They have, and I had written a week or so before to her the acknowledgment, c/o Monroe & Co., Paris, as per her previous instructions. _x000d_ Her last letter came to me with the envelope ripped up in a most barefaced manner! The post offices in India don't even try to do the opening of my mail decently._x000d_ Ever yours with love,_x000d_ Vivekananda

Math, Belur,_x000d_ Dist., Howrah,_x000d_ 3rd June, 1901_x000d_ {original in Bengali}_x000d_ My dear Shashi {Swami Ramakrishnananda},_x000d_ Reading your letter I felt like laughing, and also rather sorry. The cause of the laughter is that you had a dream through indigestion and made yourself miserable, taking it to be real. The cause of my sorrow is that it is clear from this that your health is not good, and that your nerves require rest very badly._x000d_ Never have I laid a curse on you, and why should I do so now? All your life you have known my love for you, and today are you doubting it? True, my temper was ever bad, and nowadays owing to illness it occasionally becomes terrible--but know this for certain that my love can never cease._x000d_ My health nowadays is becoming a little better. Have the rains started in Madras? When the rains begin a little in the South, I may go to Madras via Bombay and Poona. With the onset of the rains the terrible heat of the South will perhaps subside._x000d_ My great love to you and all others. Yesterday Sharat returned to the Math from Darjeeling--his health is much better than it was before. I have come here after a tour of East Bengal and Assam. All work has its ups and down, its periods of intensity and slackness. Again it will rise up. What fear? . . ._x000d_ Whatever that may be, I say that you stop your work for some time and come straight back to the Math. After you have taken a month's rest here, you and I together will make a grand tour via Gujarat, Bombay, Poona, Hyderabad, Mysore to Madras. Would not that be grand? If you cannot do this, stop your lectures in Madras for a month. Take a little good food and sleep well. Within two or three months I shall go there. In any case, reply immediately as to what you decide to do._x000d_ Yours with blessings,_x000d_ Vivekananda

To Mrs. Alice (Shanti) Hansbrough_x000d_ The Math_x000d_ Howrah Dist.,_x000d_ Bengal, India_x000d_ 3rd June 1901_x000d_ Dear Mrs. Hansbrough___x000d_ The contribution of six pounds and three shillings to the Math by the Los Angeles club has duly reached. Swami Brah¬mananda will write to you a separate acknowledgement. But as I happen to be here just now and have not had long any direct communication with you, I feel like having a chat with you as of yore, even though it be through the post. Now how are you and the Baby and the holy Trinity and the oldest who brings up the rear?_x000d_ How are all our Los Angeles friends? Poor Mrs. [Emeline F.] Bowler, I hear, has passed away. She was an angel. Where is Miss Strickney? Please tender her my sincerest love, gratitude and prayers when you meet her next._x000d_ How are all the San Francisco friends? How is our Madam _x000d_ __the noble, the unselfish? What is she doing now? Quietly gone back to her Home of Truth work?_x000d_ Are you pleased with Turiyananda and his work? Is the [Shânti] Ashrama progressing?_x000d_ With everlasting love and blessings,_x000d_ Ever yours in the Lord,_x000d_ Vivekananda

(Of Mrs. Aspinall and Shanti Ashrama there will be more in later chapters.)

The Math, Belur_x000d_ Howrah Dist.,_x000d_ 14th June, 1901_x000d_ Dear Joe {Miss MacLeod},_x000d_ I am so glad you are enjoying Japan--especially Japanese art. You are perfectly correct in saying that we will have to learn many things from Japan. The help that Japan will give us will be with great sympathy and respect, whereas that from the West unsympathetic and destructive. Certainly it is very desirable to establish a connection between India and Japan._x000d_ As for me, I was thrown hors de combat in Assam. The climate of the Math is just reviving me a bit. At Shillong--the hill sanatorium of Assam--I had fever, asthma, increase of albumen, and my body swelled to almost twice its normal size. These symptoms subsided, however, as soon as I reached the Math. It is dreadfully hot this year; but a bit of rain has commenced, and I hope we will soon have the monsoon in full force. I have no plans just now, except that the Bombay Presidency wants me so badly that I think of going there soon. We are thinking of starting touring through Bombay in a week or so._x000d_ The 300 dollars you speak of sent by Lady Betty have not reached me yet, nor have I any intimation of its arrival from General Patterson._x000d_ He, poor man, was rather miserable, after his wife and children sailed for Europe and asked me to come and see him, but unfortunately I was so ill, and am so afraid of going into the City that I must wait till the rains have set in._x000d_ Now, Joe dear, if I am to go to Japan, this time it is necessary that I take Saradananda with me to carry on

To Mr. Okakura Kakuzo_x000d_ The Math, Belur_x000d_ Howrah Dis._x000d_ Bengal, India_x000d_ 18th June 1901_x000d_ Dear friend___x000d_ Allow me to call you a friend. We must have been such in some past birth. Your cheque for 300 rupees duly reached and many thanks for the same._x000d_ I am just thinking of going to Japan, but with one thing or another and my precarious health, I cannot expedite matters as I wish._x000d_ Japan to me is a dream__so beautiful that it haunts one all his life._x000d_ With all love and blessings,_x000d_ Vivekananda

The Math, Belur_x000d_ 18th June, 1901_x000d_ Dear Joe,_x000d_ I enclose with yours an acknowledgement of Mr. Okakura's money--of course I am up to all your tricks._x000d_ However, I am really trying to come, but you know--one month to go--one to come--and a few days' stay! Never mind, I am trying my best. Only my terribly poor health, some legal affairs, etc., etc., may make a little delay._x000d_ With everlasting love,_x000d_ Vivekananda

The Math_x000d_ 5th July, 1901_x000d_ My Dear Mary {Hale},_x000d_ I am very thankful for your very long and nice letter, especially as I needed just such a one to cheer me up a bit. My health has been and is very bad. I recover for a few days only; then comes the inevitable collapse. Well, this is the nature of the disease anyway._x000d_ I have been touring of late in Eastern Bengal and Assam. Assam is, next to Kashmir, the most beautiful country in India, but very unhealthy. The huge Brahmaputra winding in and out of mountains and hills, studded with islands, is of course worth one's while to see._x000d_ My country is, as you know, the land of waters. But never did I realise before what that meant. The rivers of East Bengal are oceans of rolling fresh water, not rivers, and so long that steamers work on them for weeks. Miss MacLeod is in Japan. She is of course charmed with the country and asked me to come over, but my health not permitting such a long voyage, I desisted. I have seen Japan before._x000d_ So you are enjoying Venice. The old man must be delicious; only Venice was the home of old Shylock, was it not? _x000d_ Sam is with you this year--I am so glad! He must be enjoying the good things of Europe after his dreary experience in the North. I have not made any interesting friends of late, and the old ones that you knew of, have nearly all passed away, even the Raja of Khetri. He died of a fall from a high tower at Secundra, the tomb of Emperor Akbar. He was repairing this old grand piece of architecture at his own expense at Agra, and one day while on inspection, he missed his footing, and it was a sheer fall of several hundred feet. Thus we sometimes come to grief on account of our zeal for antiquity. Take care, Mary, don't be too zealous for your piece of Indian antiquity._x000d_ In the Mission Seal, the snake represents mysticism; the sun knowledge; the worked up waters activity; the lotus love; the swan the soul in the midst of all._x000d_ With love to Sam and to mother._x000d_ Ever with love,_x000d_ Vivekananda_x000d_ PS. My letter had to be short; I am out of sorts all the time; it is the body!

The Math, Belur_x000d_ 6th July, 1901_x000d_ Dear Christine,_x000d_ Things come to me by fits--today I am in a fit of writing. The first thing to do is, therefore, to pen a few lines to you. I am known to be nervous, I worry much; but it seems, dear Christine, you are not far behind in that trick. One of our poets says, "Even the mountains will fly, the fire will be cold, yet the heart of the great will never change." I am small, very, but I know you are great, and my faith is always in your true heart. I worry about everything except you. I have dedicated you to the Mother. She is your shield, your guide. No harm can reach you--nothing hold you down a minute. I know it._x000d_ Ever yours in the Lord,_x000d_ Vivekananda

To Sister Christine_x000d_ The Math, Belur,_x000d_ Dist. Howrah, Bengal,_x000d_ 6th August 1901._x000d_ _x000d_ Letters are sometimes, dear Christina, like mercy__good to the one that sends and the other that receives._x000d_ I am so happy that you are calm and resigned as ever. You are ever that. "Mother knows", indeed; only I know that "Mother" not only knows, but does__and is going to do some¬thing very fine for me in the near future. What do you think will be very good for me on earth? Silver? Gold? Pooh! I have got something infinitely better; but a little gold will not be amiss to keep my jewel in proper surroundings, and it is coming, don't you think so?_x000d_ I am a man who frets much, but waits all the same; and the apple comes to my mouth by itself. So, it is coming, coming, coming._x000d_ Now, how are you? Growing ever thinner, thinner, thinner, eh? Do have a very good appetite and good sleep in anticipation of the coming good time__to be in trim for welcoming its advent._x000d_ How did the heat feel this year? We read all sorts of hor¬rible stories about American heat waves. You have beaten the world's records, even in heat__that's Yankee push, surely._x000d_ Well, you are right as about taste: I renounce the yellow of gold and the white of silver, but stick to amber always__that is to my taste._x000d_ Amber and corals I always hated; but of late I am awaken¬ing to their beauty. One learns as he lives, is it not?_x000d_ I am going to Darjeeling tomorrow for a few days and will write to you from there. Now gute Nacht [good night] and au revoir [good bye] for the present._x000d_ Ever yours truly,_x000d_ Vivekananda.

The Math, Belur_x000d_ Howrah Dist. Bengal_x000d_ 27th August, 1901_x000d_ My dear Mary {Hale},_x000d_ I would that my health were what you expected--at least to write you a long letter. It is getting worse, in fact, every day, and so many complications and botherations without that. I have ceased to notice it at all._x000d_ I wish you all joy in your lovely Swiss chalet--splendid health, good appetite, and a light study of Swiss or other antiquities just to liven things up a bit. I am so glad you are breathing the free air of the mountains, but sorry that Sam is not in the best of health. Well, there is no anxiety about it, he has naturally such a fine physique. . . ._x000d_ "Women's moods and man's luck--the gods themselves do not know, what to speak of man?" My instincts may be very feminine, but what I am exercised with just this moment is, that you get a little bit of manliness about you. Oh! Mary, your brain, health, beauty, everything is going to waste just for lack of that one essential--assertion of individuality. Your haughtiness, spirit, etc. are all nonsense, only mockery; you are at best a boarding-school girl, no backbone! No backbone!_x000d_ Alas! This lifelong leading-string business! This is very harsh, very brutal; but I can't help it. I love you, Mary, sincerely, genuinely; I can't cheat you with namby-pamby sugar candies. Nor do they ever come to me._x000d_ Then again, I am a dying man; I have no time to fool in. Wake up, girl. I expect now from you letters of the right slashing order; give it right straight; I need a good deal of rousing._x000d_ I did not hear anything of the MacVeaghs when they were here. I have not had any direct message from Mrs. Bull or Nivedita, but I hear regularly from Mrs. Sevier, and they are all in Norway as guests of Mrs. Bull._x000d_ I don't know when Nivedita comes to India or if she ever comes back._x000d_ I am in a sense a retired man; I don't keep much note of what is going on about the Movement; then the Movement is getting bigger, and it is impossible for one man to know all about it minutely. _x000d_ I now do nothing, except trying to eat and sleep and nurse my body the rest of the time. Good-bye, dear Mary; hope we shall meet again somewhere in this life, but, meeting or not meeting, I remain,_x000d_ Ever your loving brother,_x000d_ Vivekananda

To Sister Christine_x000d_ The Math, Belur,_x000d_ Dist. Howrah, Bengal,_x000d_ 27th August 1901._x000d_ Dear Christine,_x000d_ I am expecting a long, long letter from you; and, like all expectations of mine, [it] will not be realized, I fear._x000d_ Well, I need not bother you with the usual string of ques¬tions: How are you? What are you doing all this summer? etc. I am sure the Mother will [do] so much as to keep you in good health at least. Now, Christina, for many reasons this letter happens to be short, very. It is written with the special purpose that as soon as you get this, send me your latest photograph._x000d_ Did you write to Miss [Sarah Ellen] Waldo about the publi¬cation of the books? I get no news and, what is more important, no money (that is between you and me) from the sale._x000d_ Did you have any news of Margot [Sister Nivedita], of Mrs. [Ole] Bull etc.? And are you happy? I sometimes feel I am, other times it is clouded. Well, it is all the body, after all___x000d_ material. Goodbye._x000d_ Yours with love and blessings,_x000d_ Vivekananda._x000d_ PS__Do send the photo as soon as possible._x000d_ V.

The Math, Belur_x000d_ Howrah_x000d_ 29th August, 1901_x000d_ Blessed and Beloved {Shri M. N. Banerji},_x000d_ I am getting better, though still very weak. . . . The present disturbance is simply nervous. Anyhow I am getting better every day._x000d_ I am so much beholden to mother for her kind proposal, only I am told by everybody in the Math that Nilambar Babu's place and the whole of the village of Belur at that becomes very malarious this month and the next. Then the rent is so extravagant. I would therefore advise mother to take a little house in Calcutta if she decides to come. I may in all probability go and live there, as it is not good for me to catch malaria over and above the present prostration. I have not asked the opinion of Saradananda or Brahmananda yet. Both are in Calcutta. Calcutta is healthier these two months and very much less expensive._x000d_ After all, let her do as she is guided by the Lord. We can only suggest and may be entirely wrong._x000d_ If she selects Nilambar's house for residence, do first arrange the rent etc. beforehand. "Mother" knows best. That is all I know too._x000d_ With all love and blessings,_x000d_ Ever yours in the Lord,_x000d_ Vivekananda

To Sister Christine_x000d_ The Math, Belur,_x000d_ Dist. Howrah, Bengal,_x000d_ 2nd September 1901._x000d_ My dear Christine,_x000d_ I have been looking at one of your old photos__the only one you sent four or five years ago; and then I remember how changed and reduced you looked last summer; and it came to me that you must be awfully thin now, as it seems very hard for you to get rid of anxieties. This is simply foolish. Things will, of course, take their shape. We only make ourselves miserable by moping. It is very hard to manipulate one's philosophy to con¬tribute to one's daily need. So it is with you, as with me. But it is easiest to take the teacher's chair and read a lecture. And that has been my life's business!! Indeed, that is the reason why there are more disciples up to the mark than teachers. The up¬shot of all this is that you must create a huge appetite, then gorge, then sleep and grow fat, fat, fat. Plump is the English word, is it not? As for me, I am very happy. Of course, Bengal brings the asthma now and then, but it is getting tame, and the terrible things__Bright's disease and diabetes__have disappeared alto¬gether. Life in any dry climate will stop the asthma completely, I am sure. I get reduced, of course, during a fit, but then it takes me no time to lay on a few layers of fat. I have a lot of cows, goats, a few sheep, dogs, geese, ducks, one tame gazelle, and very soon I am going to have some milk buffaloes. These are not your American bison, but huge things__hairless, half aquatic in habits, and [that] give an enormous quantity of very rich milk._x000d_ Within the last few months, I got two fits [of asthma] by going to two of the dampest hill stations in Bengal__Shillong and Darjeeling. I am not going to try the Bengalee mountains any more._x000d_ Mrs. Bull and Nivedita are in Norway. I don't know when they [will] come over to India. Miss MacLeod is in Japan. I have not heard from her [for] a long while. They all are expected here in November, and will have a "hot time in this old town" etc. I pray you can come, and the Mother will open the door for it. I cannot but say my prayers mostly have been heard, up to date._x000d_ Well now, Christina, send me one of your latest photos next mail, will you? I want to see how much of fat you have accu¬mulated in one year._x000d_ Anyhow, I will have to go to America with Mrs. Bull, I am sure. [Excision] By the by, excusez moi, our Calcutta is never so hot as your Detroit or New York, with its added advantage_x000d_ __we are not required by our society to wear many things. The old Greeks used to think that wearing too many clothes and [feeling] shame to show any part of the body a peculiarity of barbarians! So the Hindus think, down to the present day. We are the most scantily clothed people in the whole world. Bless the Lord! How one would live otherwise in our climate!_x000d_ _x000d_ 3rd September___x000d_ I left the letter unfinished last night. The foreign English mail starts day after tomorrow. So begin again. The moon is not up yet, but there is a sunless glow upon the river. Our mighty Ganges (She is indeed mighty now, during the rains) is splash¬ing against the walls of the house. Numerous tiny boats are flit¬ting up and down in the dark; they have come to fish for our shads, which come up the river this season._x000d_ How I wish you were here to taste our shads__one of the most delicate fish in the world. It is raining outside__pouring. But the moment this downpour ceases, I rain through every pore_x000d_ __it is so hot yet. My whole body is covered by big patches of prickly heat. Thank goodness there are no ladies about! If I had to cover myself in this state of things, I surely would go crazy._x000d_ I have also my theme, but I am not despondent. I am sure very soon to pan it out into a beautiful ecstasy [excision]. I am half crazy by nature; then my overtaxed nerves make me outra¬geous now and then. As a result I don't find anybody who would patiently bear with me! I am trying my best to make my¬self gentle as a lamb. I hope I shall succeed in some birth. You are so gentle. Sometimes I did frighten you very much, did I not, Christina? I wish I were as gentle as you are. Mother knows which is best._x000d_ I would not take any supper tonight, as I ate rather heartily of the aforesaid shad! Then I have to think, think, think on my theme; and some subjects I think best in bed because the whole is made clear to me in dream. Therefore, I am going to bed, and gute Nacht, bon soir, etc., etc. No, no, it is now about 10 a.m. in Detroit. Therefore, a very happy day to you. May all good realities reach you today while I am expecting dreams._x000d_ Ever yours with love and blessings,_x000d_ Vivekananda.

The Math, Belur_x000d_ Howrah Dist.,_x000d_ 7th September, 1901_x000d_ Blessed and Beloved {Shri M. N. Banerji},_x000d_ I had to consult Brahmananda and others, and they were everyone in Calcutta, hence the delay in replying to your last._x000d_ The idea of taking a house for a whole year must be worked out with deliberation. As on the one hand there is some risk of catching malaria in Belur this month, in Calcutta on the other hand there is the danger of plague. Then again one is sure to avoid fever if one takes good care not to go into the interior of this village, the immediate bank of the river being entirely free from fever. Plague has not come to the river yet, and all the available places in this village are filled with Marwaris during the plague season._x000d_ Then again you ought to mention the maximum rent you can pay, and we seek the house accordingly. The quarter in the city is another suggestion. For myself, I have almost become a foreigner to Calcutta. But others will soon find a house after your mind. The sooner you decide these two points: (1) Whether mother stays at Belur or Calcutta, (2) If Calcutta, what rent and quarter, the better, as it can be done in a trice after receiving your reply._x000d_ Yours with love and blessings,_x000d_ Vivekananda_x000d_ _x000d_ PS. We are all right here. Moti has returned after his week's stay in Calcutta. It is raining here day and night last three days. Two of our cows have calved._x000d_ V.

The Math, Belur, _x000d_ 7th Sept., 1901_x000d_ Dear Nivedita,_x000d_ We all work by bits, that is to say, in this cause. I try to keep down the spring, but something or other happens, and the spring goes whirr, and there you are--thinking, remembering, scribbling, scrawling, and all that!_x000d_ Well, about the rains---they have come down now in right earnest, and it is a deluge, pouring, pouring, pouring night and day. The river is rising, flooding the banks; the ponds and tanks have overflowed. I have just now returned from lending a hand in cutting a deep drain to take off the water from the Math grounds. The rain-water stands at places some feet high. My huge stork is full of glee, and so are the ducks and geese. My tame antelope fled from the Math and gave us some days of anxiety in finding him out. One of my ducks unfortunately died yesterday. She had been gasping for breath more than a week. One of my waggish old monks says, "Sir, it is no use living in this Kali-Yuga when ducks catch cold from damp and rain, and frogs sneeze!" _x000d_ One of the geese had her plumes falling off. Knowing no other method, I left her some minutes in a tub of water mixed with mild carbolic, so that it might either kill or heal; and she is all right now._x000d_ Yours etc.,_x000d_ Vivekananda

To Sister Christine_x000d_ The Math, Belur,_x000d_ Dist. Howrah, Bengal,_x000d_ 25th September 1901._x000d_ Dear Christine,_x000d_ I could not write you last mail, excusez [excuse]. But I have been expecting one from you for a long time. Hope one will come this mail._x000d_ I am just thinking of going over to Japan, as Miss [Josephine] MacLeod is so insistent. Perhaps something will be done; who knows?_x000d_ From Japan, of course, a peep into America seems in¬evitable._x000d_ Not much news of Mrs. [Ole] Bull or Margot [Sister Nivedita]. Margot is rested, well, and strong. She will come to India some day, perhaps. I am soon expecting Mrs. [Charlotte] Sevier though. Her work is needing her. Her beautiful home in the Himalayan forests is a temptation, especially now when a huge tiger is roaming in her compound and killed a horse, a buf¬falo, and her pair of mastiffs in broad daylight; a number of bears [are] playing havoc with her vegetable garden; and lots of porcupines [are] doing mischief everywhere!!! She went out of the way to buy land in a forest__she and her husband liked it so much._x000d_ There is not much to write this week. Words only tire one, except one which is inexhaustible, infinite._x000d_ So, goodbye till next week._x000d_ Ever with love and blessings,_x000d_ Vivekananda._x000d_ PS__Just now comes a telegram from Miss MacLeod and a letter also. She is so insistent that I am thinking of going over to Japan. In that case, we cross over to America this winter, and thence to England._x000d_ Yours,_x000d_ V.

To Sister Christine_x000d_ The Math, Belur,_x000d_ Dist. Howrah, Bengal,_x000d_ 8th October 1901._x000d_ Dear Christina,_x000d_ Yours of September 9 came to hand yesterday. I congrat¬ulate you on your successful visit to the Huron Lake; a few more of them (according to your letter) will force you to sym¬pathize with our condition__oh, the gasping and the melting and the puffing and all the rest of them!_x000d_ However, nothing in the world like a plump, ripe fruit._x000d_ I had to give up my trip to Japan: firstly, because I am not in a working trim yet; secondly, [I] don't much care to make such a long voyage (one month) alone; thirdly, what am I to talk to them, I wonder. _x000d_ Our heat too has been fierce and is continuing unusually long this year. I am blacker than a Negro by this time. _x000d_ The California work is progressing famously. They want one or two men more. I would send, if I could, but I have not any more spare men. Poor Turiyananda is suffering from malaria yet, and is awfully overworked._x000d_ Do you know whether they published my Jnana Yoga or not? I got a copy of a second edition of Karma Yoga only._x000d_ I am bobbing up and down in the current of life. Today it is rather down, so I finish the letter here._x000d_ Yours with all love and blessings,_x000d_ Vivekananda.

To Sister Christine_x000d_ The Math, Belur,_x000d_ Dist. Howrah, Bengal,_x000d_ 14th October 1901._x000d_ My dear Christina,_x000d_ Just now came a letter from Mrs. Bull, but none from you, as I expected one this mail. Mrs. Bull writes, "I wrote Christina recently to ask her if she were to be free in case the opportunity opened for her to go to the East. I send you her reply"._x000d_ I went through several times your letter to Mrs. Bull. It surely was horrible; and you have been all this time hiding the real state of affairs from me and posing great cheerfulness!!_x000d_ You will be a precious fool to lose the opportunity if such comes and is offered by Mrs. Bull. You will only have to take a year's leave. The rest will all be arranged by Mrs. Bull, includ-ing, I am sure, all your anxiety for those you will have to leave behind in Detroit._x000d_ You have been good, too good to be human, and you are so, still. But it is no use making oneself unnecessarily miser¬able. "Mother's will", surely, if the chance comes; and it has got to come, I know._x000d_ I would not write you about my health; for after all this hide and seek, even though it was for my good, I think you have not much of a right to know the truth about my health._x000d_ But to some things you have eternal rights, and amongst others, to my eternal love and blessings,_x000d_ Vivekananda.

The Math, Belur_x000d_ Howrah_x000d_ 8th November, 1901_x000d_ My dear Joe {Miss MacLeod},_x000d_ By this time you must have received the letter explaining the word abatement. I did not write the letter nor send the wire. I was too ill at the time to do either. I have been ever since my trip to East Bengal almost bedridden. Now I am worse than ever with the additional disadvantage of impaired eyesight. I would not write these things, but some people require details, it seems._x000d_ Well, I am so glad that you are coming over with your Japanese friends--they will have every attention in my power. I will most possibly be in Madras. I have been thinking of leaving Calcutta next week and working my way gradually to the South._x000d_ I do not know whether it will be possible to see the Orissan temples in company with your Japanese friends. I do not know whether I shall be allowed inside myself--owing to my eating "Mlechchha" food. Lord Curzon was not allowed inside._x000d_ However, your friends are welcome to what I can do always. Miss Muller is in Calcutta. Of course she has not visited us._x000d_ Yours with all love,_x000d_ Vivekananda

To Sister Nivedita_x000d_ The Math,_x000d_ P.O. Belur, Howrah,_x000d_ 12th November 1901._x000d_ My dear Margo [Margot],_x000d_ Since the Durgâ Pujâ I have been very ill, and so could not reply to your letter earlier._x000d_ We had a grand Puja here of Durga, lasting nearly four days; but, alas, I was down with fever all the time._x000d_ We had a grand image, and a huge Puja it was. Then we had the Lakshmi Puja following close, and then night before yesterday, we had the Kali Puja. It is always after midnight___x000d_ this Puja. I am better now, and we will find a house for you as soon as you come. I am so glad you are accompanying Mrs. [Ole] Bull. She requires all care; and she always thinks of herself the last. Joe [Miss Josephine MacLeod] is coming to India shortly__at Christmas time with some Japanese friends. I am expected to meet her in Madras._x000d_ I am going off to the N.W.P. [North Western Provinces] etc. soon, as Bengal is malarious__now that the rains are over._x000d_ Mrs. Bull has been a mother to us all, and any time and service spent for her is as nothing to what she has been doing for us all. Remain with her as long as she wants you__the work can wait well; "Mother" sees to her work. We needn't be anx¬ious._x000d_ By the by, Miss [Henrietta] Müller is here in Calcutta. She wrote a letter to Akhandananda, with whom she has been in reg¬ular correspondence__care of the Math. So I sent some flowers and fruits and a letter of welcome to her hotel. I have not had a reply yet._x000d_ Mrs. [Charlotte] Sevier, I expect, has already started. Swarupananda had his heart weakened by the constant uphill and downhill. He is here and improving._x000d_ Things are going on well with us, slowly but surely. The boys of late have been very active, and it is work only that tells and nothing else._x000d_ Yours with all love and blessings,_x000d_ Vivekananda.

It is not known to date whether or not they met in the States; but it is clear that she had climbed down somewhat within a couple of years of her defection. The Swami's words in his letter to Nivedita, written on November 12, 1901, from Belur Math, also imply this: "By the by, Miss Muller is here in Calcutta. She wrote a letter to Akhandananda, with whom she has been in regular correspondence, to the care of the Math. So I sent some flowers and fruits, and a letter of welcome, to her hotel. I have not had a reply yet."

To Sister Christine_x000d_ The Math, P.O. Belur, Howrah,_x000d_ 12th November 1901._x000d_ Dear Christina,_x000d_ The morning's mail brought me a photograph from Detroit. I thank the sender very much for promptness. Well, I liked it much. But the old one is the profile view; this, the front. Then again, the phenomenal fat seems to be only imaginary on some¬body's part. In a way, I am more used to the old one, and, as such, I cannot slight an old friend. So let me say both are good. The one is an evolution of the other__for the better. I expected a line but it has not arrived yet; [it] may tomorrow. We have a proverb here: "One river is equal to forty miles". There is only a river between Calcutta and our Math, and yet such a round about way for the mail. Sometimes it comes dribbling for days._x000d_ Mrs. [Ole] Bull and Nivedita must have started for the U.S. by this time. Nivedita is sure to see you in Detroit. Mrs. Bull is anxious to induce you to join her Indian party via Japan. If you can take leave for some months, do come. Mother will arrange anyhow; I need not trouble myself._x000d_ Mrs. Sevier has started already, it seems__alone._x000d_ We had grand Pujas (worships) here in our Math this year. The biggest of our Pujas is the Mother worship, lasting nearly four days and nights. We brought a clay image of Mother with ten hands, standing with one foot on a lion, the other on a de¬mon. Her two daughters__the Goddess of Wealth and the God¬dess of Learning and Music__on either side on lotuses; beneath, her two sons__the God of War and that of Wisdom._x000d_ Thousands of people were entertained, but I could not see the Puja, alas! I was down with high fever all the time. Day before yesterday, however, came the Puja of Kali. We had an image, too, and sacrificed a goat and burned a lot of fireworks. This night every Hindu home is illuminated, and the boys go crazy over fireworks. There are, of course, several cases of severe burns in the hospitals. We had less fireworks but more Puja, recitation of Mantras, offering of flowers, food and songs. It lasted only one night._x000d_ I am expected to leave Calcutta and Bengal in a few days, as this country becomes very malarious this month, after the rains. It is pleasant and cool now, and the north Himalayan wind is blowing. _x000d_ We have fenced in a lot of our grounds to protect our veg¬etables from our cows and goats and sheep. The other day one of my [a portion excised] . . . but the mother was either so wicked or [a portion excised] . . . that she would not look at her young. I tried to keep them alive on cow's milk, but the poor things died in the night! Two of my ducks are sitting on their eggs. As this is their first time, and the male does not help them a bit, I am trying my best to keep up their strength by good feeding. We cannot keep chickens here__they are forbidden to us._x000d_ With all love,_x000d_ Vivekananda.

To Sister Christine_x000d_ The Math, P.O. Belur, Howrah,_x000d_ 25th November 1901._x000d_ Dear Christine,_x000d_ It seems your bottle of nerve tonic did not do you much good, your assurances to the contrary. It must have been a curi¬ous error. I must have been down with fever or asthma or something else at that time. Still a thousand, thousand pardons. This was my first, and it will be my last, offence. Your letter that went to Miss [Josephine] MacLeod has not come back yet. Perhaps Miss MacLeod is bringing the letter with her, as she is coming over to India from Japan herself, accompanied by her Japanese converts (male, of course, as she is a lady missionary)._x000d_ Well, well, I so wish things would so arrange themselves that I could see you once more. Mother knows. By the by, my right eye is failing me badly. I see very little with that one. It will be hard for me for some time either to read or write; and as it is getting worse every day, my people are urging me to go to Calcutta and consult a doctor. I will go soon, as soon as I re¬cover from a bad cold I have on._x000d_ I am so glad you were so taken by Abhedananda; only I thought one Hindu was good for a lifetime._x000d_ Poor Miss Joe [Miss Josephine MacLeod]__so she remains ignorant as to the real cause of my not going over to Japan! You need not be the least anxious__there is no harm done; and if there were, Joe and especially Mrs. [Ole] Bull make it their life's duty to befriend those I love._x000d_ I will try your tonic when it arrives; and the gift, I pray, will even be followed by the giver, for surely a [words excised] . . . is more stimulating and healing than dead drugs._x000d_ With all love,_x000d_ Vivekananda.

To Sister Christine_x000d_ The Math, P.O. Belur, Howrah,_x000d_ 27th November 1901._x000d_ Dear Christine,_x000d_ It is almost sure, I did not write any letter to you that week in which [I] made that infamous blunder. As I wrote you two letters a few days previously, it is not at all probable that I wrote you another. Then Miss [Josephine] MacLeod [would have] sent the letter back. I must have written only one letter that week to Miss MacLeod, giving her my reasons for not going to Japan; and somehow it so happened that the hand wrote the most familiar name on the envelope. So you need not expect any letter of yours back from Japan, as there was none; and if there were, you shall have it._x000d_ I am just under another spell of catarrh and asthma. Yester¬day a cyclone blew over the place, and several trees and a bit of the roof are damaged. It is gloomy yet and cold. You know it is almost impossible to write with the asthma on. So au revoir [good bye]._x000d_ Vivekananda.

Once after this, during one of the Congress sessions at Calcutta, I had gone with some friends to see the Belur Math of the Ramakrishna Mission. There Swami Vivekananda received us very cordially. We took tea. In the course of the conversation Swamiji happened to remark somewhat in a jocular spirit that it would be better if I renounced the world and took up his work in Bengal while he would go and continue the same in Maharashtra. "One does not carry," he said, "the same influence in one's own province as in a distant one."

To Sister Christine_x000d_ The Math, P.O. Belur, Howrah_x000d_ 12th December 1901_x000d_ Dear Christine,_x000d_ Well, then, you wanted to know all about my state of health, and you insist. You shall have it._x000d_ You know, the last three years I have been getting albumin¬uria now and then. It is not constant, nor is it yet of any organic character. The kidneys are structurally all right. Only they throw out albumen now and then._x000d_ This is worse than throwing out sugar in diabetes. Albumen poisons the blood, attacks the heart and does all sorts of mis¬chief. Catching cold always increases it. This time it has caused a small blood vessel in the right eye to burst, so that I scarcely see with that eye._x000d_ Then the circulation has become very rapid. The doctors have put me to bed; and I am forbidden to eat meat, to walk or even stand up, to read and write._x000d_ Already there is some benefit in this lying down process, as I sleep a lot and have a good appetite and am digesting my meals. Curious, is it not, that inactivity should bring on sleep and appetite? There is no cause to be anxious at all. _x000d_ Mrs. [Charlotte] Sevier arrived in Calcutta three days ago; and by the last advice from Nivedita, Mrs. Bull and she will start on the 13th December, if they can secure berths, or on the 30th December at least. I pray Mrs. Bull has already invited you and that you have got your year's leave and are coming over, and that you will get this letter in India redirected. If Mother does not fulfil this prayer, sure She will take me across the wayter soon, and [line excised] . . . . The doctor says if I keep to my bed for three months, I will get completely cured._x000d_ Now, don't worry. If good days are not coming, we will make them, that is all. Hang it! I must have good days now and, that too, very soon. You know, I always keep my word. Mother must do it, or I throw Her overboard. I am not so submissive as you are._x000d_ Our old school physicians pour in tons of iron and other metals__including gold, silver, pearls, etc.__down our throats. I should be a man of iron by this time; perhaps yours will be the last touch to make my body one of steel._x000d_ This is our best season for eating turtles, but they are all black. The green [ones] can only be found in America. Alas! I am prevented from the taste of meat._x000d_ Now, noble heart, take courage. Don't mope: you have buf¬feted [too] many a storm in life, old war horse, to be like a silly boarding school girl. Things must go all right. I am not going to die or to be ill just now; I am determined to be healthy. You know my grit._x000d_ Miss [Josephine] MacLeod sent you your letter. What was it about? Was there anything queer? I am glad she had it. She writes beautifully about you. She has already started, and we will have a jolly good company this winter here in Calcutta. Mrs. [Ole] Bull, Miss MacLeod, Mrs. Sevier and Nivedita and I will be overjoyed if somebody else will be thrown into the bargain. I can't get any more value, eh? I must stop. Am going to look after my geese and ducks just for five minutes, breaking the doctor's command to lie down all the time. One of the geese is a silly, fearful bird, always despondent and anxious. She likes to be all alone by herself and is miserable__very much like another goose I know in another place._x000d_ _x000d_ Here my story ends_x000d_ And spinach top bends._x000d_ Why is spinach withering?_x000d_ Because the goat is browsing._x000d_ Why is the goat browsing?_x000d_ Because no grass is growing._x000d_ Why no grass is growing?_x000d_ The gardener is not watering._x000d_ Why there is no watering?_x000d_ The Master is not commanding._x000d_ Why is he not commanding?_x000d_ An ant has bitten the Master!_x000d_ _x000d_ This is a nursery rhyme told after a story, and it is true of us all. It is only an ant bite, after all__the trouble here; is it not?_x000d_ Ever yours,_x000d_ Vivekananda.

To Sister Christine_x000d_ The Math, Belur,_x000d_ Dist. Howrah, Bengal, India,_x000d_ 18th December 1901._x000d_ Dear Christine,_x000d_ I am much better, and the rest is doing me good. I have found out that lying in bed all the time gives me as much sleep as wanted and good digestion too. Albumen and sugar vanish immediately [when] I begin taking rest._x000d_ Mrs. Bull and Nivedita start for India from Marseilles today, and unless they change their plan, [they] must be in India before this reaches you__two weeks before._x000d_ Herewith I send you four hundred and eighty dollars by cheque drawn on Thomas Cook & Son, Broadway, New York. They have no branch office in Detroit. On receipt of this, you write to Thomas Cook & Son, Broadway, New York, that you have got a cheque from India__mentioning the amount and number__drawn by Thomas Cook & Son on the firm of Thomas Cook & Son, and want to be advised as to how to cash it. Don't send the cheque ahead. (Excuse all these details. I feel you are a baby in business, though I am worse.) This is to pay your "passage to India" if you think fit to accept Mrs. Sevier's invi¬tation. If you get leave and come, I am sure you will find some¬body who is coming to England, at least. Then from there, again, somebody who is coming to Egypt. You come with them as far as Italy, thence direct on a boat to India._x000d_ Second class passage across the Atlantic is all right, but the second class from Italy to Bombay is rather bad. There are always a few rough men and fast women. There is money enough for travelling first class all through, if you so like._x000d_ The Mother will see to it, even as [She did when] this money came. Drop me a line as soon as you engage your passage__better a week ahead; otherwise I don't see how the letter can reach me. The vessel to India you get from London; and possibly a letter may reach me with the name of the vessel, etc. In any case, however, you wire me as soon as you land and get into a good hotel. You will find many persons to receive you _x000d_ __and me too, most probably._x000d_ In case, however, things take another turn and you cannot come, no matter. Do with the money just as it pleases you._x000d_ It is very probable that after Miss [Josephine] MacLeod and Mrs. [Ole] Bull have been through India, they are going home via Japan; and, of course, I am going with them. In that case I will be in California next fall. It will be a nice trip, and would it not be a fine tour round the world if you get leave and come?_x000d_ Do just as the Mother opens the way for you, and do not worry._x000d_ Yours with all love and blessings,_x000d_ Vivekananda

To Sister Christine_x000d_ The Math, Belur,_x000d_ Dist. Howrah, Bengal, India,_x000d_ 25th December 1901._x000d_ _x000d_ A Merry Christmas and Happy New Year is the usual con¬gratulation. Alas! The stars brought you a tremendous blow. Blessed be the name of the Lord. After all, it is only "Thy will be done"__our only refuge. I will not insult you by offering you consolation__you know it all already. Only this line to remind you of one who is in entire sympathy with you and who knows that all your plans must be good in joy or sorrow, as you are dedicated to the eternal Mother. Well, the Mother phenome¬nal has merged in the Mother absolute, eternal. Thy will be done._x000d_ By this time you must have made a decision, or, rather, the "Mother" has shown you the way, surely. I rest content._x000d_ The soldier of the Queen has gone abroad to fight for Her cause, leaving all he loves to Her care. The soldier is to look to his duty. The Queen of the Universe knows the rest._x000d_ With all love as usual,_x000d_ Vivekananda.

To Sister Christine_x000d_ The Math, Belur, Dist. Howrah,_x000d_ 23rd January 1902._x000d_ My dear Christine,_x000d_ By this time you must have settled your plans. Don't worry, however, on my account. I only want to see you rested and well rested, wherever you be._x000d_ Excuse this rather long delay in writing. Owing to various reasons I could not, but [was] mentally sending you good wishes all along._x000d_ Miss [Josephine] MacLeod has arrived with her Japanese friends: Mr. Okakura [Kakuzo], a professor of art, and Mr. Hori, a Brahmachârin. The latter has come to India to study Sanskrit and English. The former came to see India, the Mother¬land of Japanese culture and art. Well, Mrs. [Ole] Bull and Nivedita are also expected in a few days. As it seems now, this whole party is going to Japan__minus Nivedita. She remains here to work._x000d_ Now, I am going to try my hand in Japan and, if possible, in China. Oh, how I wish you were coming with Nivedita to make one of the party to Japan! Yet, do not put yourself to unnecessary trouble for that. There is Japan, and there is the U.S., after all, where we meet. You will only break yourself in trying to "hustle up". No Hurry, No Worry. I am rather anxious in not hearing from you for weeks. I pray you are not ill, any¬way._x000d_ To Mother have I given you over. She protects Her own, ever and ever, I have no fear._x000d_ With all love and blessings,_x000d_ Vivekananda.