# The Complete Works of Swami Vivekananda/Volume 3/Lectures from Colombo to Almora/The Influence of Indian Spiritual Thought in England

THE INFLUENCE OF INDIAN SPIRITUAL THOUGHT IN ENGLAND
The Swami Vivekananda presided over a meeting at which the Sister Nivedita (Miss M. E. Noble) delivered a lecture on "The Influence of Indian Spiritual Thought in England" on 11th March, 1898, at the Star Theatre, Calcutta. Swami Vivekananda on rising to introduce Miss Noble spoke as follows:
Ladies and Gentlemen ,
When I was travelling through the Eastern parts of Asia, one thing especially struck me — that is the prevalence of Indian spiritual thought in Eastern Asiatic countries. You may imagine the surprise with which I noticed written on the walls of Chinese and Japanese temples some well-known Sanskrit Mantras, and possibly it will please you all the more to know that they were all in old Bengali characters, standing even in the present day as a monument of missionary energy and zeal displayed by our forefathers of Bengal.
Apart from these Asiatic countries, the work of India's spiritual thought is so widespread and unmistakable that even in Western countries, going deep below the surface, I found traces of the same influence still present. It has now become a historical fact that the spiritual ideas of the Indian people travelled towards both the East and the West in days gone by. Everybody knows now how much the world owes to India's spirituality, and what a potent factor in the present and the past of humanity have been the spiritual powers of India. These are things of the past. I find another most remarkable phenomenon, and that is that the most stupendous powers of civilisation, and progress towards humanity and social progress, have been effected by that wonderful race — I mean the Anglo-Saxon. I may go further and tell you that had it not been for the power of the Anglo-Saxons we should not have met here today to discuss, as we are doing, the influence of our Indian spiritual thought. And coming back to our own country, coming from the West to the East, I see the same Anglo-Saxon powers working here with all their defects, but retaining their peculiarly characteristic good features, and I believe that at last the grand result is achieved. The British idea of expansion and progress is forcing us up, and let us remember that the civilisation of the West has been drawn from the fountain of the Greeks, and that the great idea of Greek civilization is that of expression. In India we think — but unfortunately sometimes we think so deeply that there is no power left for expression. Gradually, therefore, it came to pass that our force of expression did not manifest itself before the world, and what is the result of that? The result is this — we worked to hide everything we had. It began first with individuals as a faculty of hiding, and it ended by becoming a national habit of hiding — there is such a lack of power of expression with us that we are now considered a dead nation. Without expression, how can we live? The backbone of Western civilization is — expansion and expression. This side of the work of the Anglo-Saxon race in India, to which I draw your attention, is calculated to rouse our nation once more to express itself, and it is inciting it to bring out its hidden treasures before the world by using the means of communication provided by the same mighty race. The Anglo-Saxons have created a future for India, and the space through which our ancestral ideas are now ranging is simply phenomenal. Ay, what great facilities had our forefathers when they delivered their message of truth and salvation? Ay, how did the great Buddha preach the noble doctrine of universal brotherhood? There were I even then great facilities here, in our beloved India, for the attainment of real happiness, and we could easily send our ideas from one end of the world to the other. Now we have reached even the Anglo-Saxon race. This is the kind of interaction now going on, and we find that our message is heard, and not only heard but is being responded to. Already England has given us some of her great intellects to help, us in our mission. Every one has heard and is perhaps familiar with my friend Miss Müller, who is now here on this platform. This lady, born of a very good family and well educated, has given her whole life to us out of love for India, and has made India her home and her family. Every one of you is familiar with the name of that noble and distinguished Englishwoman who has also given her whole life to work for the good of India and India's regeneration — I mean Mrs. Besant. Today, we meet on this platform two ladies from America who have the same mission in their hearts; and I can assure you that they also are willing to devote their lives to do the least good to our poor country. I take this opportunity of reminding you of the name of one of our countrymen — one who has seen England and America, one in whom I have great confidence, and whom I respect and love, and who would have been present here but for an engagement elsewhere — a man working steadily and silently for the good of our country, a man of great spirituality — I mean Mr. Mohini Mohan Chatterji. And now England has sent us another gift in Miss Margaret Noble, from whom we expect much. Without any more words of mine I introduce to you Miss Noble, who will now address you.
After Sister Nivedita had finished her interesting lecture, the Swami rose and said:
I have only a few words to say. We have an idea that we Indians can do something, and amongst the Indians we Bengalis may laugh at this idea; but I do not. My mission in life is to rouse a struggle in you. Whether you are an Advaitin, whether you are a qualified monist or dualist, it does not matter much. But let me draw your attention to one thing which unfortunately we always forget: that is — "O man, have faith in yourself." That isle the way by which we can have faith in God. Whether you are an Advaitist or a dualist, whether you are a believer in the system of Yoga or a believer in Shankarâchârya, whether you are a follower of Vyâsa or Vishvâmitra, it does not matter much. But the thing is that on this point Indian thought differs from that of all the rest of the world. Let us remember for a moment that, whereas in every other religion and in every other country, the power of the soul is entirely ignored — the soul is thought of as almost powerless, weak, and inert — we in India consider the soul to be eternal and hold that it will remain perfect through all eternity. We should always bear in mind the teachings of the Upanishads.
Remember your great mission in life. We Indians, and especially those of Bengal, have been invaded by a vast amount of foreign ideas that are eating into the very vitals of our national religion. Why are we so backwards nowadays? Why are ninety-nine per cent of us made up of entirely foreign ideas and elements? This has to be thrown out if we want to rise in the scale of nations. If we want to rise, we must also remember that we have many things to learn from the West. We should learn from the West her arts and her sciences. From the West we have to learn the sciences of physical nature, while on the other hand the West has to come to us to learn and assimilate religion and spiritual knowledge. We Hindu must believe that we are the teachers of the world. We have been clamouring here for getting political rights ant many other such things. Very well. Rights and privileges and other things can only come through friendship, and friendship can only be expected between two equals When one of the parties is a beggar, what friendship can there be? It is all very well to speak so, but I say that without mutual co-operation we can never make ourselves strong men. So, I must call upon you to go out to England and America, not as beggars but as teachers of religion. The law of exchange must be applied to the best of our power. If we have to learn from them the ways and methods of making ourselves happy in this life, why, in return, should we not give them the methods and ways that would make them happy for all eternity? Above all, work for the good of humanity. Give up the so-called boast of your narrow orthodox life. Death is waiting for every one, and mark you this — the most marvellous historical fact — that all the nations of the world have to sit down patiently at the feet of India to learn the eternal truths embodied in her literature. India dies not. China dies not. Japan dies not. Therefore, we must always remember that our backbone is spirituality, and to do that we must have a guide who will show the path to us, that path about which I am talking just now. If any of you do not believe it, if there be a Hindu boy amongst us who is not ready to believe that his religion is pure spirituality, I do not call him a Hindu. I remember in one of the villages of Kashmir, while talking to an old Mohammedan lady I asked her in a mild voice, "What religion is yours?" She replied in her own language, "Praise the Lord! By the mercy of God, I am a Mussulman." And then I asked a Hindu, "What is your religion?" He plainly replied, "I am a Hindu." I remember that grand word of the Katha Upanishad — Shraddhâ or marvellous faith. An instance of Shraddha can be found in the life of Nachiketâ. To preach the doctrine of Shraddha or genuine faith is the mission of my life. Let me repeat to you that this faith is one of the potent factors of humanity and of all religions. First, have faith in yourselves. Know that though one may be a little bubble and another may be a mountain-high wave, yet behind both the bubble and the wave there is the infinite ocean. Therefore there is hope for every one. There is salvation for every one. Every one must sooner or later get rid of the bonds of Mâyâ. This is the first thing to do. Infinite hope begets infinite aspiration. If that faith comes to us, it will bring back our national life as it was in the days of Vyasa and Arjuna — the days when all our sublime doctrines of humanity were preached. Today we are far behindhand in spiritual insight and spiritual thoughts. India had plenty of spirituality, so much so that her spiritual greatness made India the greatest nation of the then existing races of the world; and if traditions and hopes are to be believed, those days will come back once more to us, and that depends upon you. You, young men of Bengal, do not look up to the rich and great men who have money. The poor did all the great and gigantic work of the world. You, poor men of Bengal, come up, you can do everything, and you must do everything. Many will follow your example, poor though you are. Be steady, and, above all, be pure and sincere to the backbone. Have faith in your destiny. You, young men of Bengal, are to work out the salvation of India. Mark that, whether you believe it or not, do not think that it will be done today or tomorrow. I believe in it as I believe in my own body and my own soul. Therefore my heart goes to you — young men of Bengal. It depends upon you who have no money; because you are poor, therefore you will work. Because you have nothing, therefore you will be sincere. Because you are sincere, you will be ready to renounce all. That is what I am just now telling you. Once more I repeat this to you. This is your mission in life, this is my mission in life. I do not care what philosophy you take up; only I am ready to prove here that throughout the whole of India, there runs a mutual and cordial string of eternal faith in the perfection of humanity, and I believe in it myself. And let that faith be spread over the whole land.