May 5th, 1897.


I have been to Darjeeling for a month to recuperate my shattered health. I am very much better now. The disease disappeared altogether in Darjeeling. I am going tomorrow to Almora, another hill station, to perfect this improvement.

Things are looking not very hopeful here as I have already written you — though the whole nation has risen as one man to honour me and people went almost mad over me! The practical part cannot be had in India. Again, the price of the land has gone up very much near Calcutta. My idea at present is to start three centres at three capitals. These would be my normal schools, from thence I want to invade India.

India is already Ramakrishna's whether I live a few years more or not.

I have a very kind letter from Prof. Janes in which he points out my remarks about degraded Buddhism. You also write that Dharmapala is very wroth about it. Mr. Dharmapala is a good man, and I love him; but it would be entirely wrong for him to go into fits over things Indian.

I am perfectly convinced that what they call modern Hinduism with all its ugliness is only stranded Buddhism. Let the Hindus understand this clearly, and then it would be easier for them to reject it without murmur. As for the ancient form which the Buddha preached, I have the greatest respect for it, as well as for His person. And you well know that we Hindus worship Him as an Incarnation. Neither is the Buddhism of Ceylon any good. My visit to Ceylon has entirely disillusioned me, and the only living people there are the Hindus. The Buddhists are all much Europeanised — even Mr. Dharmapala and his father had European names, which they have since changed. The only respect the Buddhists pay to their great tenet of non-killing is by opening "butcher-stalls" in every place! And the priests encourage this. The real Buddhism, I once thought, would yet do much good. But I have given up the idea entirely, and I clearly see the reason why Buddhism was driven out of India, and we will only be too glad if the Ceylonese carry off the remnant of this religion with its hideous idols and licentious rites.

About the Theosophists, you must remember first that in India Theosophists and Buddhists are nonentities. They publish a few papers and make a lot of splash and try to catch Occidental ears. . .

I was one man in America and another here. Here the whole nation is looking upon me as their authority — there I was a much reviled preacher. Here Princes draw my carriage, there I would not be admitted to a decent hotel. My utterances here, therefore, must be for the good of the race, my people — however unpleasant they might appear to a few. Acceptance, love, toleration for everything sincere and honest — but never for hypocrisy. The Theosophists tried to fawn upon and flatter me as I am the authority now in India, and therefore it was necessary for me to stop my work giving any sanction to their humbugs, by a few bold, decisive words; and the thing is done. I am very glad. If my health had permitted, I would have cleared India by this time of these upstart humbugs, at least tried my best. . . . Let me tell you that India is already Ramakrishna's and for a purified Hinduism I have organised my work here a bit.