Swami Vivekananda was especially bitter about false Christianity and the

religious hypocrisy of many Christian leaders. In a lecture given in Detroit he

came out in one of his angriest moods, and declared in the course of his speech:
You train and educate and clothe and pay men to do what? to come
over to my country and curse and abuse all my forefathers, my religion,
my everything. They walk near a temple and say, 'You idolaters, you will
go to hell.' But the Hindu is mild; he smiles and passes on, saying, 'Let
the fools talk.' And then you who train men to abuse and criticize, if I just
touch you with the least bit of criticism, but with the kindest purpose,
you shrink and cry: 'Do not touch us! We are Americans; we criticize,
curse, and abuse all the heathens of the world, but do not touch us, we
are sensitive plants.' And whenever you missionaries criticize us, let
them remember this: If all India stands up and takes all the mud that
lies at the bottom of the Indian Ocean and throws it up against the
Western countries, it will not be doing an infinitesimal part of what you
are doing to us.
Continuing, the Swami said that the military conquests of the Western nations
and the activities of the Christian missionaries, strangely enough, often
proceeded side by side. Most people were converted for worldly reasons. But the
Swami warned:
Such things tumble down; they are built upon sand; they cannot remain
long. Everything that has selfishness for its basis, competition for its
right hand, and enjoyment as its goal, must die sooner or later.
If you want to live, go back to Christ. You are not Christians. No, as a
nation you are not. Go back to Christ. Go back to him who had nowhere
to lay his head. Yours is a religion preached in the name of luxury. What
an irony of fate! Reverse this if you want to live; reverse this. You cannot
serve God and Mammon at the same time. All this prosperity all this
from Christ? Christ would have denied all such heresies. If you can join
these two, this wonderful prosperity with the ideal of Christ, it is well;
but if you cannot, better go back to him and give up these vain pursuits.
Better be ready to live in rags with Christ than to live in palaces without
him.
On one occasion the Swami was asked to speak in Boston on Ramakrishna, a
subject dear to his heart. When he looked at the audience the artificial and
worldly crowd of people and contrasted it with his Master's purity and
renunciation, he practically dropped the subject and mercilessly inveighed
against the materialistic culture of the West. The audience was resentful and
many left the meeting in an angry mood. But Vivekananda, too, had his lesson.
On returning home he recalled what he had said, and wept. His Master had
never uttered a word of condemnation against anybody, even the most wicked
person; yet he, while talking about Ramakrishna, had criticized these goodhearte
d
people who were eager to learn about the Master. He felt that he was too
unworthy of Sri Ramakrishna to discuss him or even to write about him.
Swami Vivekananda's outspoken words aroused the bitter enmity of a large
section of the Christian missionaries and their American patrons, and also of
Christian fanatics. Filled with rancour and hatred, these began to vilify him
both openly and in private. They tried to injure his reputation by writing false
stories traducing his character. Some of the Indian delegates to the Parliament,
jealous of the Swami's popularity and fame, joined in the vilification.
Missionaries working in India and some of the Hindu organizations started an
infamous campaign against the Swami's work. The Theosophists were
particularly vindictive. They declared that the Swami was violating the laws of
monastic life in America by eating forbidden food and breaking caste laws.
His friends and disciples in India were frightened and sent him cuttings from
Indian papers containing these malicious reports. One article stated that one of
the Swami's American hostesses had had to dismiss a servant girl on account of
the Swami's presence in the house. But the lady published a vehement denial
and said that the Swami was an honoured guest in her home and would always
be treated with affection and respect. The Swami wrote to his timorous devotees
in India concerning a particular American paper that had criticized him, telling
them that it was generally known in America as the 'blue-nosed Presbyterian
paper', that no educated American took it seriously, and that, following the wel
lknown
Yankee trick, it had tried to gain notoriety by attracting a man lionized
by society. He assured them that the American people as a whole, and many
enlightened Christian clergymen, were among his admiring friends, and he
asked them not to send him any more of such newspaper trash with articles from
his vilifiers. He told them, furthermore, that he had never deviated from the tw
o
basic vows of the monastic life, namely, chastity and poverty, and that as
regards other things, he was trying to adjust himself to the customs of the peop
le
among whom he lived.
To the accusation from some orthodox Hindus that the Swami was eating
forbidden food at the table of infidels, he retorted:
Do you mean to say I am born to live and die as one of those caste-ridden,
superstitious, merciless, hypocritical, atheistic cowards that you only find
among the educated Hindus? I hate cowardice. I will have nothing to do
with cowards. I belong to the world as much as to India, no humbug
about that. What country has a special claim on me? Am I a nation's
slave? ...I see a greater power than man or God or Devil at my back. I
require nobody's help. I have been all my life helping others.
To another Indian devotee he wrote in similar vein:
I am surprised that you take the missionaries' nonsense so seriously....If
the people of India want me to keep strictly to my Hindu diet, please tell
them to send me a cook and money enough to keep him....On the other
hand, if the missionaries tell you that I have ever broken the two great
vows of the sannyasin chastity and poverty tell them that they are
big liars. As for me, mind you, I stand at nobody's dictation, and no
chauvinism about me....I hate cowardice; I will have nothing to do with
cowards or political nonsense. I do not believe in any politics. God and
truth are the only politics in the world; everything else is trash.
Swami Vivekananda remained unperturbed by opposition. His lectures,
intensely religious and philosophical, were attended everywhere by eminent
people. Many came to him for private instruction. His aim was to preach the
eternal truths of religion and to help sincere people in moulding their spiritua
l
life. Very soon his dauntless spirit, innate purity, lofty idealism, spiritual
personality, and spotless character attracted to him a band of sincere and loyal
American disciples, whom he began to train as future Vedanta workers in
America.
It must be said to the credit of America that she was not altogether unprepared
to receive the message of Vivekananda. Certain spiritual ideas, which were
congenial for the reception of the Vedantic ideals presented by the Swami, had
already begun to ferment underneath the robust, picturesque, gay, and dynamic
surface of American life. Freedom, equality, and justice had always been the
cherished treasures of American hearts. To these principles, which the
Americans applied in politics and society for the material and ethical welfare o
f
men, Swami Vivekananda gave a spiritual basis and interpretation.
Religion had played an important part from the very beginning of American
Colonial history. The pilgrims who crossed the Atlantic in the 'Mayflower' and
landed on the barren cost of Cape Cod in November 1620, were English people
who had first left England and gone to Holland for freedom of worship. Later
they were joined by other dissenters who could not submit to the restrictions
placed upon their religious beliefs by the English rulers of the time. These wer
e
the forbears of the sturdy, religious-minded New Englanders who, two centuries
later, became the leaders of the intellectual and spiritual culture of America.
Swami Vivekananda found among their descendants many of his loyal and
enthusiastic followers.