mark the work of such men as the Swami
Vivekananda. It will be remembered that he represented India at our
Chicago Parliament of Religions, where Joseph Cook challenged the
priests of the Orient to answer Lady Macbeth's question, "Who shall
cleanse this red right hand?" Vivekananda sought to blend Christian
philanthropy with the Vedantic philosophy. Identity with the Supreme is
to be attained, not only by passive contemplation, but also by active
unselfish service. But this truth was mixed with strange interpretations
of Scripture. Jesus' declaration, "I and my Father are one," was made to
mean, "Every man and woman is God." And Vivekananda was quite willing
himself to be worshiped. His fundamental error, indeed, was his lack of
the sense of sin. He said to his audience in Chicago: "The Hindus refuse
to call you sinners. Ye divinities on earth, sinners? It is a sin to
call a man so. It is a standing libel on human nature." Yet, in spite of
this deification of self and of all humanity, he did much to inspire
pity for the poor, to awaken India to self-consciousness, and to give
hope of national unity.

We must not ignore the work of The Theosophical Society, though it has
made a name for itself more in Europe and America than in India. While
it has done something to encourage education and to teach modern
science, it has used the knowledge thus given as an instrument in
defending superstition. The immoralities of Krishna are discussed and
palliated in Mrs. Besant's Magazine for the instruction of young
students. Charms, incantations, astrology, idolatry, caste, are all
woven into the system, for the sake of propitiating the Indian mind, so
that its influence is hostile to Christianity and to missions. Idols are
to be worshiped because they are "centers of magnetism." In England Mrs.
Besant predicts a second advent of Christ. But in India this becomes a
new avatar of Krishna. In spite of her stout denunciation of
child-marriages and her inculcation of modern science, her propaganda
has not been so much a reform of Indian religion, as it has been a
hindrance to reform. Hindu devotees indeed have eulogized her for what
they call her successful opposition to the proselyting efforts of
Christian missionaries.

And yet, even the Theosophical Society, with all its absurdities of
levitation and the astral body, has been compelled to bear some witness
to Jesus Christ. He is "the light that lighteth every man," and he has
given