The Complete Works of Swami Vivekananda/Volume 3/Reports in American Newspapers/Plea for Tolerance
PLEA FOR TOLERANCE
(Memphis Commercial, January 17, 1894)
An audience of fair proportions gathered last night at the Auditorium to
greet the celebrated Hindu monk. Swami Vive Kananda, in his lecture on
Hinduism.
He was introduced in a brief but informing address by Judge R. J. Morgan,
who gave a sketch of the development of the great Aryan race, from which
development have come the Europeans and the Hindus alike, so tracing a
racial kinship between the people of America and the speaker who was to
address them.
The eminent Oriental was received with liberal applause, and heard with
attentive interest throughout. He is a man of fine physical presence, with
regular bronze features and form of fine proportions. He wore a robe of pink
silk, fastened at the waist with a black sash, black trousers and about his
head was gracefully draped a turban of yellow India silk. His delivery is
very good, his use of English being perfect as regards choice of words and
correctness of grammar and construction. The only inaccuracy of
pronunciation is in the accenting of words at times upon a wrong syllable.
Attentive listeners, however, probably lost few words, and their attention
was well rewarded by an address full of original thought, information and
broad wisdom. The address might fitly be called a plea for universal
tolerance, illustrated by remarks concerning the religion of India. This
spirit, he contended, the spirit of tolerance and love, is the central
inspiration of all religions which are worthy, and this, he thinks, is the
end to be secured by any form of faith.
His talk concerning Hinduism was not strictly circumstantial. His attempt
was rather to give an analysis of its spirit than a story of its legends or
a picture of its forms. He dwelt upon only a few of the distinctive credal
or ritual features of his faith, but these he explained most clearly and
perspicuously. He gave a vivid account of the mystical features of Hinduism,
out of which the so often misinterpreted theory of reincarnation has grown.
He explained how his religion ignored the differentiations of time, how,
just as all men believe in the present and the future of the soul, so the
faith of Brahma believes in its past. He made it clear, too, how his faith
does not believe in "original sin," but bases all effort and aspiration on
the belief of the perfectibility of humanity. Improvement and purification,
he contends, must be based upon hope. The development of man is a return to
an original perfection. This perfection must come through the practice of
holiness and love. Here he showed how his own people have practiced these
qualities, how India has been a land of refuge for the oppressed, citing the
instance of the welcome given by the Hindus to the Jews when Titus sacked
Jerusalem and destroyed the Temple
In a graphic way he told that the Hindus do not lay much stress upon forms.
Sometimes every member of the family will differ in their adherence to
sects, but all will worship God by worshipping the spirit of love which is
His central attribute. The Hindus, he says, hold that there is good in all
religions, that all religions are embodiments of man's inspiration for
holiness, and being such, all should be respected. He illustrated this by a
citation from the Vedas [?], in which varied religions are symbolized as the
differently formed vessels with which different men came to bring water from
a spring. The forms of the vessels are many, but the water of truth is what
all seek to fill their vessels with. God knows all forms of faith, he
thinks, and will recognize his own name no matter what it is called, or what
may be the fashion of the homage paid him.
The Hindus, he continued, worship the same God as the Christians. The Hindu
trinity of Brahma, Vishnu, Siva is merely an embodiment of God the creator,
the preserver and the destroyer. That the three are considered three instead
of one is simply a corruption due to the fact that general humanity must
have its ethics made tangible. So likewise the material images of Hindu gods
are simply symbols of divine qualities.
He told, in explanation of the Hindu doctrine of incarnation, the story of
Krishna, who was born by immaculate conception and the story of whom greatly
resembles the story of Jesus. The teaching of Krishna, he claims, is the
doctrine of love for its own sake, and he expressed [it] by the words "If
the fear of the Lord is the beginning of religion, the love of God is its
end."
His entire lecture cannot be sketched here, but it was a masterly appeal for
brotherly love, and an eloquent defense of a beautiful faith. The conclusion
was especially fine, when he acknowledged his readiness to accept Christ but
must also bow to Krishna and to Buddha; and when, with a fine picture of the
cruelty of civilization, he refused to hold Christ responsible for the
crimes of progress.