Table of Contents. Page. LXXXIX. Among the Swami's Western disciples XC. The Second Visit to England XCI. A Tour on the Continent XCI I. The Last Days in London XCIII. Towards India XCIV. A National Reception : XCV, Triumphal Tour through XCVL Historic Reception in XCVII, Enthusiastic Reception Calcutta XCVIII. Conversations in the Seal's Garden XCIX. Reconstitution of the Order and Initiation of Disciples C. The Founding of the Ramakrishna Mission CI. The Master in Bhava Samadhi CII. Life in Calcutta CIII. In Almora CIV. The Further Spreading of Ideas : Northern India CV. Life in the Math and the Metropolis CVL The Training of the Western Disciples CVII. The Master at Naini Tal CVIIL Talks with Western Disciples at Almora CIX. Days of Travelling and Training : In Kashmir CX. At Amarnath and Kshirbhavani : Mystic Experiences CXI. Consecration of the Math : Its Scope and Ideals CXII. Amongst His own People : CXI 1 1. The Training of the Monastic Disciples CXIV. In the Passing of the Days ... CXV, How the Movement Went I. (Preaching Work, 1897 June, 1899.) ... 337 CXVI, How the Movement Went II, (Works of Service, 1897 June 1899.) ... ... 354 CXVII. Half-way Across the World ... ... 364 CXVI II. The Spreading of Vedanta in California ... 380 CXIX, The Paris Congress, and a Tour in Europe 398 CXX. Visit to Mayavati ... ... ... 419 A Word to Our Readers ... ... 441 AMONG THE SWAMI’S WESTERN DISCIPLES Before proceeding further it is expedient to mention and classify the more important of the Swami's Western disciples, as the narrative of his life is inseparably interrelated with their interests and activities in his cause. It is well to do so now, before his second visit to England, as it was then that he gathered together some of the more important of his disciples ; not that he had not made others previously, both in America "and on his first visit to England, but because it was about this time that he formed definitely a nucleus both for his American and his Indian work. The Vedanta Society m America had now been established on a firm footing ; the Vedanta movement in England was now about to be organised, and the time was now also fast approaching when he was to introduce some of the Western element in his Indian work. In all his manifold activity at this time and henceforth, one sees certain persons prominently identified with his work and sacrificing themselves therein. It is exceedingly difficult, however, to classify the disciples from a personal point of view, as each follower, .on becoming his disciple gave himself or herself heart and soul to the Swami's cause. They.,were actuated, one and all, by the same enthusiasm, according to their capabilities, and he was equally the ideal of them all. It is also difficult to classify them from a chronological point of view, as many of them met him simultaneously. Then, too, each disciple was identified with respective portions of his work, each being essentially necessary in the carrying out of his general ideas and plans. Then, too, to add to the difficulty, several who did much for him financially were only followers or admirers -and not disciples, in the strictly technical sense of the word. They cannot be said to have given their lives to him, however, 2 THE LIFE OF THE SWAMI VIVEKANANDA. and therefore it seems wisest to speak first of all of those whose lives were radically affected by his teaching, and whose destinies were changed by the changes that affected his own life. Another difficulty is that, as in the case of the disciples of the Swami's Master, several of the Swami's most earnest intimate and efficient followers filled inconspicuous, though nevertheless important, positions in connection with his life and his work. And therefore, because they were not before the public eye, or because their names have not been so often mentioned in this work, it is not to be supposed that they were on that account to be regarded as less significant adherents. And then again, there were many who were his staunchest friends and admirers, though not followers or disciples, who did most valuable service in defending or furthering his cause in the West out of their sense of justice, and their love and regard for his character and personality and the universality and grandeur of the views of which he was the exponent. It is impossible to mention each of them separately here, taking note of their respective services. Consequently, the following must be an incomplete list, in view of the number of those who, in one way or another, helped the Master, before this and afterwards, in spreading his message of Vedanta in the West, or did their best for the advancement of his mission in India. In America, the country where he began his public preaching, he had entrusted the charge of his work, on both occasions of his visits to England, to Miss. S. E. Waldo, who knew him almost from the beginning ; and it may be truly said that no other American disciple has carried on his American work more devotedly and strentfously and more faithfully than she. He often praised her highly, speaking of her as the one disciple fit to carry on the Raja- Yoga classes, involved as the Raja-Yoga teaching was with many intellectual and psychological subtleties, and requiring a teacher of its principles to be possessed of a thorough understanding of the internal nature of man and of the tendencies of students anxious to devote themselves to the realisation of its high AMONG THE SWAMl's WESTERN DISCIPLES. 3, ideals. She did much for the Swami personally also, giving him all the possible time and the best of her literary and philosophical powers. As has been said, she was a connection of the famous transcendental philosopher, Ralph Waldo Emerson. For years, she had been a deep student, and though advanced in years, she still spent much of her time in the study of comparative religions. Before that invaluable assistant, Mr. J. J. Goodwin, arrived on the scene, it was she who noted down most of the Swami's private and public utterances, and she has, to her credit, the compiling of the "Inspired Talks" containing some of the Swami's highest spiritual and philosophical pronouncements given out at the Thousand Island Park. The notes of these talks were taken down at the time by her in long hand, but were so accurate as to call forth an exclamation on the part of the Swami himself, who remarked, "How could you have caught my thought and words so perfectly ? It was as if I heard myself speaking." When the Swami took up his residence in Thirty-Ninth Street, New York City, it was Miss Waldo who alleviated many of the difficulties in which he found himself, by assisting in his personal affairs and in his housekeeping. The quarters were in a poor neighbourhood and the household utensils were common property to the inmates, for the Swami had rented only two rooms of a large boarding establishment. Knowing full well his delicate personal habits concerning food, by reason of his being a Hindu, it was Miss Waldo who, with her own hands, cleansed his dishes and cooking utensils, before as well as after his meals. She would come from her own home to perform these kindly services daily during his stay in these poor quarters. She encouraged him in his hours of illness or depression, being herself possessed of remarkably enthusiastic and ideal qualities. Her relationship to him was that of a most earnest disciple, and, though an elderly lady, her service to him was her pleasure and her worship at one and the same time. When he initiated her, the Swami allowed her to select her own mantram, and strange to say, *4 THE LIFE OF THE SWAMI VIVEKANANDA. she selected that which had been the mantram of his own Master. He would often come to her place and spend hours discoursing on philosophical subjects, or on the life of his Master and his own spiritual experiences. And he would be sometimes like a child, joyous, and free from care, and sing some song in Bengalee pertaining to the Absolute Brahman or to the Mother. She spent hours in taking down his utterances on Raja-Yoga, and in endeavouring to master the underlying spirit in his philosophy, And this she accomplished so well that he gave her, besides the religious name of Hari Dasi, the significant title of Yati Mdtd, or Mother of the self-controlled ones. During his absence in England she held classes and gave lectures on the various phases of the Vedanta philosophy, on numerous occasions, and both before and since the passing of the Swami, she has occupied herself, at various times, in propagating his philosophy, in editing some of his writings, in furthering the interests of the magazines of the Order, and lastly, leading the retired life of meditation and of prayer. Among the followers who worked hardest for the Swami was Mr. J. J. Goodwin, whom it was Miss Waldo's good fortune to secure as a stenographer for him. He had come from England, shortly before the Swami's return from that country on his first visit, and was looking forward to some adventurous experience, his life having been a chequered one, He had then no settled religious views, and as a young man, his age being twenty-three faced life as it came. The Swami's disciples had heard of him and secured his services, the latter regarding the post from a purely business point of view.