consequently, a social, an economic, and a political reconstruction, such as will be helpful to the highest spiritual life of every individual member of the community. The spiritual note of the present Nationalist Movement in India is entirely derived from this Vedantic thought.
“Under the influence of this Neo-Vedantism, associated to a large extent with the name of the late Swami Vivekananda, there has been at work a slow and silent process of the liberalisation of the old social ideas. The old bigotry that anathematised the least deviation from the rules of caste, or the authority of custom, is openly giving way to a spirit of new tolerance. The imperious necessities of national struggle and national life are slowly breaking down, except in purely ceremonial affairs, the old restrictions of caste. In the new movement, old and orthodox Brahmins are rendering open obeisance to the heterodox and non-Brahmin teachers. There is an evident anxiety to discover spiritual and traditional authority for even the outrages that some of these have committed against the old social and sacerdotal order. And where no such authority could be found, their personal freedom of thought and action is being condoned on the principle that those who are to be the saviours of their nation stand, like the mendicant and the holy man, above all law. And all this is a proof of the strange hold that the new nationalist propaganda has got on the real mind and soul of the people.”
To these two classes, the Mother worshippers, and the Vedantists, belong the great bulk of the Ben-
