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XXII

 

U. S. A.,
30th November, 1894.

DEAR ALASINGA,

I am glad to leant that the phonograph and the letter have reached you safely. You need not send any more newspaper cuttings. I have been deluged with them. Enough of that. Now go to work for the organisation. I have started one already in New York and the Vice-President will soon write to you. Keep correspondence with them. Soon I hope to get up a few in other places. We must organise our forces not to make a sect — not on religious matters, but on the secular business part of it. A stirring propaganda must be launched out. Put your heads together and organise.

What nonsense about the miracle of Ramakrishna! . . .Miracles I do not know nor understand. Had Ramakrishna nothing to do in the world but turning wine into the Gupta's medicine? Lord save me from such Calcutta people! What materials to work with! If they can write a real life of Shri Ramakrishna with the idea of showing what he came to do and teach, let them do it, otherwise let them not distort his life and sayings. These people want to know God who see in Shri Ramakrishna nothing but jugglery! . . . Now let Kidi translate his love, his knowledge, his teachings, his eclecticism, etc. This is the theme. The life of Shri Ramakrishna was an extraordinary searchlight under whose illumination one is able to really understand the whole scope of Hindu religion. He was the object-lesson of all the theoretical knowledge given in the Shâstras (scriptures). He showed by his life what the Rishis and Avatâras really wanted to teach. The books were theories, he was the realisation. This man had in fifty-one years lived the five thousand years of national spiritual life and so raised himself to be an object-lesson for future generations. The Vedas can only be explained and the Shastras reconciled by his theory calf Avasthâ or stages — that we must not only tolerate others, but positively embrace them, and that truth is the basis of all religions. Now on these lines a most impressive and beautiful life can be written. Well, everything in good time. Avoid all irregular indecent expressions about sex etc. . ., because other nations think it the height of indecency to mention such things, and his life in English is going to be read by the whole world. I read a Bengali life sent over. It is full of such words. . . .So take care. Carefully avoid such words and
expressions. The Calcutta friends have not a cent worth of ability; but they have their assertions of individuality. They are too high to listen to advice. I do not know what to do with these wonderful gentlemen. I have not got much hope in that quarter. His will be done. I am simply ashamed of the Bengali book. The writer perhaps thought he was a frank recorder of truth and keeping the very language of Paramahamsa. But he does not remember that Ramakrishna would never use that language before ladies. And this man expects his work to be read by men and women alike! Lord, save me from fools! They, again, have their own freaks; they all knew him! Bosh and rot. . . . Beggars taking upon themselves the air of kings! Fools thinking they are all wise! Puny slaves thinking that they are masters! That is their condition. I do not know what to do. Lord save me. I have all hope in Madras. Push on with your work; do not be governed by the Calcutta people. Keep them in good humour in the hope that some one of them may turn good. But push on with your work independently. "Many come to sit at dinner when it is cooked." Take care and work on.
 

Yours ever with blessings,

 

VIVEKANANDA.

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