인간의 신성

THE DIVINITY OF MAN

(Detroit Free Press, February 18, 1894)

Swami Vive Kananda, Hindoo philosopher and priest, concluded his series of lectures, or rather, sermons, at the Unitarian church last night, speaking on "The Divinity of God" [sic]. In spite of the bad weather, the church was crowded almost to the doors half an hour before the eastern brother — as he likes to be called — appeared. All professions and business occupations were represented in the attentive audience — lawyers, judges, ministers of the gospel, merchants, rabbi — not to speak of the many ladies who have by their repeated attendance and rapt attention shown a decided inclination to shower adulation upon the dusky visitor whose drawing-room attraction is as great as his ability in the rostrum.

The lecture last night was less descriptive than preceding ones, and for nearly two hours Vive Kananda wove a metaphysical texture on affairs human and divine so logical that he made science appear like common sense. It was a beautiful logical garment that he wove, replete with as many bright colors and as attractive and pleasing to contemplate as one of the many-hued fabrics made by hand in his native land and scented with the most seductive fragrance of the Orient. This dusky gentleman uses poetical imagery as an artist uses colors, and the hues are laid on just where they belong, the result being somewhat bizarre in effect, and yet having a peculiar fascination. Kaleidoscopic were the swiftly succeeding logical conclusions, and the deft manipulator was rewarded for his efforts from time to time by enthusiastic applause.

The lecture was prefaced with the statement that the speaker had been asked many questions. A number of these he preferred to answer privately, but three he had selected, for reasons which would appear, to answer from the pulpit. They were:

"Do the people of India throw their children into the laws of the crocodiles?"

"Do they kill themselves beneath the wheels of the juggernaut?"

"Do they burn widows with their husbands?"

The first question the lecturer treated in the vein that an American abroad would answer inquiries about Indians running around in the streets of New York and similar myths which are even to-day entertained by many persons on the continent. The statement was too ludicrous to give a serious response to it. When asked by certain well-meaning but ignorant people why they gave only female children to the crocodiles, he could only ironically reply that probably it was because they were softer and more tender and could be more easily masticated by the inhabitants of the rivers in the benighted country. Regarding the juggernaut legend the lecturer explained the old practice in the sacred city and remarked that possibly a few in their zeal to grasp the rope and participate in the drawing of the car slipped and fell and were so destroyed. Some such mishaps had been exaggerated into the distorted version from which the good people of other countries shrank with horror. Vive Kananda denied that the people burned widows. It was true, however, that widows had burned themselves. In the few cases where this had happened, they had been urged not to do so by the priests and holy men who were always opposed to suicide Where the devoted widows insisted, stating that they desired to accompany their husbands in the transformation that had taken place they were obliged to submit to the fiery test. That is, they thrust their hands within the flames and if they permitted them to be consumed no further opposition was placed in the way of the fulfilment of their desires. But India is not the only country where women who have loved have followed immediately the loved one through the realms of immortality; suicide in such cases have occurred in every land. It is an uncommon bit of fanaticism in any country; as unusual in India as elsewhere. No, the speaker repeated, the people do not burn women in India; nor have they ever burned witches.

Proceeding to the lecture proper, Vive Kananda proceeded to analyze the physical, mental and soul attributes of life. The body is but a shell; the mind something that acts but a brief and fantastic part; while the soul has distinct individuality in itself. To realize the infinity of self is to attain "freedom" which is the Hindoo word for "salvation." By a convincing manner of argument the lecturer showed that every soul is something independent, for if it were dependent, it could not acquire immortality. He related a story from the old legends of his country to illustrate the manner in which the realization of this may come to the individual. A lioness leaping towards a sheep in the act gave birth to a cub. The lioness died and the cub was given suck by the sheep and for many years thought itself a sheep and acted like one. But one day another lion appeared and led the first lion to a lake where he looked in and saw his resemblance to the other lion. At that he roared and realized else full majesty of self. Many people are like the lion masquerading as a sheep and get into a corner, call themselves sinners and demean themselves in every imaginable fashion, not yet seeing the perfection and divinity which lies in self. The ego of man and woman is the soul. If the soul is independent, how then can it be isolated from the infinite whole? Just as the great sun shines on a lake and numberless reflections are the result, so the soul is distinct like each reflection, although the great source is recognized and appreciated. The soul is sexless. When it has realized the condition of absolute freedom, what could it have to do with sex which is physical? In this connection the lecturer delved deeply into the water of Swedenborgian philosophy, or religion, and the connection between the conviction of the Hindoo and the spiritual expressions of faith on the part of the more modern holy man was fully apparent. Swedenborg seemed like a European successor of an early Hindoo priest, clothing in modern garb an ancient conviction; a line of thought that the greatest of French philosophers and novelists [Balzac?] saw fit to embody in his elevating tale of the perfect soul. Every individual has in himself perfection. It lies within the dark recesses of his physical being. To say that a man has become good because God gave him a portion of His perfection is to conceive the Divine Being as God minus just so much perfection as he has imparted to a person on this earth. The inexorable law of science proves that the soul is individual and must have perfection within itself, the attainment of which means freedom, not salvation, and the realization of individual infinity. Nature! God! Religion! It is all one.

The religions are all good. A bubble of air in a glass of water strives to join with the mass of air without; in oil, vinegar and other materials of differing density its efforts are less or more retarded according to the liquid. So the soul struggles through various mediums for the attainment of its individual infinity. One religion is best adapted to a certain people because of habits of life, association, hereditary traits and climatic influences. Another religion is suited to another people for similar reasons. All that is, is best seemed to be the substance of the lecturer's conclusions. To try abruptly to change a nation's religion would be like a man who sees a river flowing from the Alps. He criticizes the way it has taken. Another man views the mighty stream descending from the Himalayas, a stream that has been running for generations and thousands of years, and says that it has not taken the shortest and best route. The Christian pictures God as a personal being seated somewhere above us. The Christian cannot necessarily be happy in Heaven unless he can stand on the edge of the golden streets and from time to time gaze down into the other place and see the difference. Instead of the golden rule, the Hindoo believes in the doctrine that all non-self is good and all self is bad, and through this belief the attainment of the individual infinity and the freedom of the soul at the proper time will be fulfilled. How excessively vulgar, stated Vive Kananda, was the golden rule! Always self! always self ! was the Christian creed. To do unto others as you would be done by! It was a horrible, barbarous, savage creed, but he did not desire to decry the Christian creed, for those who are satisfied with it to them it is well adapted. Let the great stream flow on, and he is a fool who would try to change its course, when nature will work out the solution. Spiritualist (in the true acceptance of the word) and fatalist, Vive Kananda emphasized his opinion that all was well and he had no desire to convert Christians. They were Christians; it was well. He was a Hindoo; that, also, was well. In his country different creeds were formulated for the needs of people of different grades of intelligence, all this marking the progress of spiritual evolution. The Hindoo religion was not one of self; ever egotistical in its aspirations, ever holding up promises of reward or threats of punishment. It shows to the individual he may attain infinity by non-self. This system of bribing men to become Christians, alleged to have come from God, who manifested Himself to certain men on earth, is atrocious. It is horribly demoralizing and the Christian creed, accepted literally, has a shameful effect upon the moral natures of the bigots who accept it, retarding the time when the infinity of self may be attained.

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[The Tribune reporter, perhaps the same who had earlier heard "giants" for "Jains," this time heard "bury" for "burn"; but otherwise, with the exception of Swamiji's statements regarding the golden rule, he seems to have reported more or less accurately:]

(Detroit Tribune, February 18, 1894)

Swami Vive Kananda at the Unitarian Church last night declared that widows were never buried [burned] alive in India through religion or law, but the act in all cases had been voluntary on the part of the women. The practice had been forbidden by one emperor, but it had gradually grown again until a stop was put to it by the English government. Fanatics existed in all religions, the Christian as well as the Hindu. Fanatics in India had been known to hold their hands over their heads in penance for so long a time that the arm had gradually grown stiff in that position, and so remained ever after. So, too, men had made a vow to stand still in one position. These persons would in time lose all control of the lower limbs and never after be able to walk. All religions were true, and the people practiced morality, not because of any divine command, but because of its own good. Hindus, he said, did not believe in conversion, calling it perversion. Associations, surroundings and educations were responsible for the great number of religions, and how foolish it was for an exponent of one religion to declare that another man's belief was wrong. It was as reasonable as a man from Asia coming to America and after viewing the course of the Mississippi to say to it: "You are running entirely wrong. You will have to go back to the starting place and commence it all over again." It would be just as foolish for a man in America to visit the Alps and after following the course of a river to the German Sea to inform it that its course was too tortuous and that the only remedy would be to flow as directed. The golden rule, he declared, was as old as the earth itself and to it could be traced all rules of morality [sic]. Man is a bundle of selfishness. He thought the hell fire theory was all nonsense. There could not be perfect happiness when it was known that suffering existed. He ridiculed the manner some religious persons have while praying. The Hindu, he said, closed his eyes and communed with the inner spirit, while some Christians he had seen had seemed to stare at some point as if they saw God seated upon his heavenly throne. In the matter of religion there were two extremes, the bigot and the atheist. There was some good in the atheist, but the bigot lived only for his own little self. He thanked some anonymous person who had sent him a picture of the heart of Jesus. This he thought a manifestation of bigotry. Bigots belong to no religion. They are a singular phenomena [sic].

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