Ever since his memorable visit to Rama Krishna's shrine, about 1874 or 1875, Keshab became more Hindu in his out-look, and desired to preserve as much of Hinduism as was consistent with his mono theistic position, even allegorising away some cere monial that he wanted to retain. He was further convinced of the propriety of attempting a harmony of all religions, believing all religions to have common elements of truth. This was rather a " climb down " from his previous recognition of the imperious claims of Christianity and fervent loyalty to the person of Christ. We cannot help quoting some of his remark able utterances : " My Christ, my sweet Christ, the brightest jewel of my heart, the bridal adornment of my soul—for twenty years have I cherished Him in this my miserable heart. Though often defiled and persecuted by the world, I have found sweetness and joy unutterable in my Master Jesus. . . . The mighty artillery of His love He levelled against me, and I was vanquished, and I fell at his feet. . . . None but Jesus deserved this bright, this precious diadem, India, and Jesus shall have it." And again : " I say that the New Dispensation stands upon the same level with the Jewish dispensation, the Christ ian dispensation, and the Vaishnava dispensation through Chaitanya. It is a divine dispensation fully entitled to a place among the various dispensations and revelations of the world. But is it equally divine, equally authoritative ? Christ's dispensation is said to be divine. I say that this dispensation is equally divine." But he felt that he, personally,
was only a humble instrument through whom the revelation was to be communicated to the world, and while in the penitent and self-depreciatory mood, he would recognise his inferiority to " My Master Jesus." " If I honour Jesus," he said, " and claim a place, among His disciples, is there not another side of my life which is carnal and worldly and sinful. . . . Then tell me not I am trying to exalt myself. No, a prophet's crown sits not on my head. My place is at Jesus' feet." Among other influences imbibed by Keshab from Rama Krishna was the liability to alternating moods of despondency and exaltation : when subject to the former, he would humble himself in the dust and speak, in the most affectionate and reverent phrase ology, of Christ as one that forgives sin and brings about moral transformation ; and when seized by the latter, he would place himself on an equality with the world's greatest and best, would speak of himself as a prophet of the New Dispensation, would claim special direct revelations from God, on occasions of great moment and would try to lay down the law to his adherents. Rama Krishna did exactly the same. He would refrain from even calling himself a teacher of men, would gladly listen to another's teaching, and speak of himself in the most disparaging terms, but when his temperament altered, he would claim access to the secrets of the Most Highest, would teach as if having authority and conveyed the impression that he had supernormal powers.