memorable phrases and stories, Western notions
of Hinduism as polytheistic and idolatrous. Vive-
kananda’s clear exposition of tolerance toward
other faiths as the essence of Hinduism was a rev-
olutionary addition to the West’s understanding.
The press noted the masterful oration and
erudition of Oriental delegates and commented
on the arrogance of Western churches that sent
partially educated students of theology to instruct
the wise and accomplished spiritual leaders of the
East. One missionary to India for many years, the
Reverend Thomas Slater of the London Mission-
ary Society, observed, “The Hindus, by instinct
and tradition, are the most religious people in the
world.”
A number of delegates from the East had been
or were in 1893 members of the Theosophical
Society. Peppered throughout the remarks from
Asian representatives were ideas about synthetic
religion, a clear influence from Theosophy. The-
osophists termed the parliament a “distinctly
Theosophical step.”
Although most of the population of the UNITED
STAT E S and the West in general were unaware of
the proceedings of the parliament, the concluding
remarks of the session lauded the event as per-
haps the most important religious gathering ever
assembled. The parliament encouraged a growing
conviction that the features that believers held
in common were essential characteristics of all
religions, and that tolerance and charity among
all religions were more important than differences
in belief. Most certainly, the parliament created a
new appreciation of Oriental religions.
Further reading: John Henry Barrows, ed., The World’s
Parliament of Religions, 2 vols. (Chicago: Parliament,
1893); Charles C. Bonney, “The Genesis of the World’s
Religious Congresses of 1893,” New Church Review
1 (January 1894): 73–100; Walter R. Houghton, ed.,
Neely’s History of the Parliament of Religions and Reli-
gious Congresses of the World’s Congress Auxiliary of the
World’s Columbian Exposition, Chicago, 1893, 2 vols.
(Chicago: Rand McNally, 1893); Carl T. Jackson, The
Oriental Religions and American Thought: Nineteenth-
Century Explorations (Westport, Conn.: Greenwood
Press, 1981); Clay Lancaster, The Incredible World’s Par-
liament of Religions at the Chicago Columbian Exposition
of 1893: A Comparative and Critical Study (Fontwell,
England: Centaur Press, 1987); Richard Hughes Sea-
ger, The World’s Parliament of Religions: The East/West
Encounter, Chicago, 1893 (Bloomington: Indiana Uni-
versity Press, 1992).World Plan Executive Council See
TRANSCENDENTAL MEDITATION.World Vaishnavite Association (est. 1994)
The World Vaishnavite Association was formed
in 1994, in large part to heal the splintering that
had occurred around the International Society for
Krishna Consciousness (ISKCON) in the years
following the death of its founder, Srila A. C
Bhaktivedanta Swami PRABHUPADA (1896–1977).
ISKCON taught a form of devotional (BHAKTI)
yoga in the tradition of CHAITANYA Mahaprabhu
(1486–1533). ISKCON had been the leader and
role model for this form of worship in the 20th
century. It rapidly expanded during the 1960s,
but in the years since Prabhupada’s death in 1977,
the organization has faced a variety of leadership
problems and experienced a number of schisms
in different parts of the world. Additionally, new
organizations emerged in India from the GAUDIYA
MAT H, the spiritual home of Prabhupada prior to
his founding of ISKCON.
The World Vaishnavite Association was formed
to address issues and heal the divisions that had
occurred within the movement. Despite unity of
faith and practice, numerous differences concern-
ing organization and the nature of leadership
existed. Some groups thought that the leadership
style followed by Sri Prabhupada should continue
and that current SWAMIS should be venerated in
the same exalted manner as Prabhupada. Others
thought Prabhupada unique and eschewed any
veneration of the current GURUS. More than two
dozen factions emerged.K 504 World Plan Executive Council