Ramakrishna Center

Kimberly Cunningham

CSOCS 3542.03

Laura Douglass

October 22, 2012

The Ramakrishna Center

Vedanta Society of Massachusetts

On October 14, 2012, I woke up at 9:00 to dark, grey skies casting down raindrops. I wasn’t so much concerned with the weather more over as I was about the new and foreign experience I was about to face. At 9:45 I would be meeting up with two other friends on Chauncy Street to catch a cab to take us to the Ramakrishna Center. I had mixed feelings of anticipation, excitement, but mostly wonder. 

The center is located in Boston, MA at 58 Deerfield St. It’s actually very close in proximity to both Fenway Park and the Art Institute of Boston. The Ramakrishna Center is a Vedanta Society and is a branch of the Ramakrishna Order. Vedanta roots were established in New England by Swami Vivekananda back in 1893 in Boston. He taught the Vedanta philosophy to those who lived in Boston before he became Swami Vivekanada renowned religious leader later that same year. (Ramakrishna Vendanta Society 2000.) Swami Vivekanada was born on 1863 and shortly passed at 1903. Swami Vivekanada was immersed in both the agnostic views of the western world and science, yet at the same time still had desire to discover the mysteries of God, and those who practiced their religious beliefs. Sri Ramakrishna became Swami Vivekanada’s master and guidance in learning about God, and God vision. He helped with Swami Vivekanada’s doubts and made him into a prophet who was able to preach to all willing to listen and learn. After Sri Ramakrishna’s death, Vivekananda became a “wandering monk” aiding to all who needed help. (Vivekananda Vedanta Network 2000) He accepted a chance to speak about Hinduism in Chicago, America at the Parliament of Religions in 1893, but before this, established the Vedanta philosophy in New England. After he become a religious celebrity in America through his teachings, he still continued to travel to New England and to Boston giving classes on Vedanta, and later gained two other followers of Sri Ramakrishna, Swamis Saradananda and Abhedananda. (Ramakrishna Vendanta Society 2000)

In 1910, Seven years after Swami Vivekanada’s death, Swami Paramananda created the first permanent Vedanta center in Boston until it was moved to another location by Swami Akhilananda in 1941, which is now the current location. Swami Sarvagatananda for fourty years was head of the Vedanta Society in Boston, up until 2002 when he decided to retire. Swami Tyagananda leads the Vedanta Society currently (Ramakrishna Vendanta Society 2000). Now, Vedanta philosophy in itself is the representation of the ancient scriptures called Veda, in India. These scriptures teach that all are able and qualified to reach the highest illumination, to meet the goal of reaching one’s ultimate identities with individual soul meets supreme soul. It is the Vedanta goal to know all of oneself. “Veda” translates to knowledge” and “anta” to end. Which means that Vedanta is the “end of knowledge” (Vendanta Center of Greater Washington D.C. 2000). Vedanta is the means to know the absolute truth, giving reason to nothing more, because there IS nothing more to know.

Through Vedanta, one learns the nature of God, the universe, and the self, and the relationship between self and God. Vedanta believes that all should follow their own path to God and to reaching the highest state of being. The philosophy states that everyone is seeking the same substance, just in different ways and aspects. Sri Ramakrishna sums up Vedanta by saying, “The substance is One under different names, and every­one is seeking the same substance; only climate, temperament, and name create differences. Let each one follow his own path. If he sincerely and ardently wishes to know God, peace be unto him. He will surely realize Him” (Vendanta Center of Greater Washington D.C. 2000). Sri Ramakrishna shows how the Vedanta beliefs create a sense of respecting all religions and God(s), meaning that not just the Vedanta Philosophy is correct, but all forms are, in the idea that all are searching for the highest of truths, through different paths. Vedanta speaks on behalf of wanting to creating harmony in all religions. Vedanta speaks to make known that all is but one united family and that the differences that see between one another are superficial. Sri Sarada Devi, Sri Ramakrishna’s mother-figure and spiritual companion shows this throughout her life, creating a lesson for all others to observe and learn. Sri Sarada Devi and Motherhood was the theme of the insight that the guest speaker, Father Clooney had revolved his teachings around, the Sunday I had attended the center. Which leads me into being able to further talk about the insightful guest speaker that I had the chance to encounter on the Sunday I attended.

Father Francis X. Clooney is a professor at the Harvard Divinity School. He is a professor of comparative theology. He is also a Roman Catholic Priest who believes in Christianity. However, before I enter into the values of his lessons that I had received on that Sunday, and how I interpreted it, I want to discuss the environment and practices that I noticed and partook in while attending the Khrisna Center!

My friends and I had arrived at the center, forty-five minutes early, wanting to be right on time, but ended up being far too early with too much time to spare. When it came close to the center opening up at 11:00 a.m. , we decided to just wait outside the door, so we didn’t feel as awkward loitering around. Thankfully, a kind, elderly couple began walking up the stairs and told us it was okay to come in. The woman of the couple began to make us feel at home, and welcomed us in to her weekly Sunday place of practice. She showed us where to hang our coats and remove our shoes. She began to speak about each purpose of the rooms, how their was a bookstore before we entered the temple, where we could further browse if we find ourselves liking and wanting to expand our knowledge and spirituality in Hindu. She spoke of how after the session in the temple, there was complimentary food and coffee, looked upon as an offering for us to take and consume. When we entered the temple, it was quiet but not uncomfortable. She motioned for us to follow her so we could sit down with her. At that moment, I was so thankful and blessed to have someone so kind and generous reach out to us, otherwise maybe I would have received the whole day entirely different, possibly not as comfortable and well-aware of what was going truly going on. I looked to her as a guide, a mother-figure in a way, looking after naive children who were eager to learn about something new. She spoke in a soft voice regarding the routine of Satsang. It included a song, followed by prayer by Swami Tyagananda and a moment of silence for all to meditate. On special days like the Sunday I had attended, they’re is  a guest speaker, and then after the teachings are refreshments (the offering) and informal discussions (brochure). I watched as people of different ethnicities and age walked into the room. Some of them, gave respect to the Om Symbol presented in the front of the room, elaborately decorates with large sunflowers and ribbons, and then bowed to four pictures hanging on the wall with lit candles by each, two pictures on each side of the wall. On the surrounding walls, the motherly woman explained how they’re were scripts from certain religions. Now after doing research further about Vedanta, I see how this again recognizes and appreciates all beliefs and religions. I watched quietly as others came in and sat waiting for the teaching to start. I thought about one of the questions on the guideline, asking “Who does this serve?” It seemed clear to me that really this center serves anyone, wanting or willing to commit themselves to finding that highest form of self and truth. I looked around me and saw the diversity of people, feeling a sense of calm understanding that this was not just for practiced and experienced Hindus, it was for anyone, of any culture, any religious background, merely wanting guidance in spirituality, or simply to just hear and listen to a message in life and in meditation. 

It was interesting to me to see Yoga put in a different aspect other than just use for body. I really found myself enjoying it more, targeting the mind and soul through song, silence(meditation), and prayer, rather than being active, even if in a way all of us who attended that Sunday Service, were still being active, in the sense of listening, in the sense of singing, and praising, either the same or different God(s) we have chosen to believe in, there was still this idea of unity and freedom of being established in that temple. The center really serves those who desire to be served and serve others, whether it is for the purpose of expanding one’s strength in spiritual guidance, in meditation and in prayer, or simply it could be for those newcomers like me, who find interest in this kind of philosophy, and want to see and relate these teachings to their own lives, the center has a vast amount of purpose for all those who attend, it can serve not just one, but many aspects of everyone’s lives.

As people started to settle down, and the temple became fairly full, the pianist began to play and started to sing a song, prodding everyone to join in as well. We were given two sheets of paper, one with the introductory song on it, named “Remain in Our hearts.”Once the song ended, Swami Tyagananda and Father Clooney entered the room. Swami Tyagandana recited two prayers that were in a white notebook, translated for us to recite with him, and then he briefly gave an introduction and history of Father Clooney before he left the podium for Father Clooney to speak. This is when the second piece of paper that we were given, came into play. On it, were three different hymns revolving around motherhood and the essential idea of mother. This was the main trait they all had in common, yet they were hymns from both Hinduism and Christianity 

The first hymn called “For the Divine Mother” from the Gospel of Ramakrishna, c. 46; adapted, reflects God as the mother of all. This God is the mother of all created, she is the caretaker of the world yet also the destroyer, that with her all truth exists. The hymns proclaims that God takes the form of us which gives readers the idea that the Divine Mother is Human, or contains human-like qualities, that is able to relate to us and that she is not just the a “divine mother” of spiritual being, but a mother that all can go to when seeking and in need of guidance. However somehow the mother still remains absolute and in formless truth at the same time. The first hymn is precise and to the point of who the “Divine Mother” truly is. We learn that she is both form and formless, that she is both our creator, sustainer, and destroyer, and that she lives in past, present and future. We learn that the Divine Mother is everything created, and that all are her creations but those who love and worship her, will see her presence. Whatever perspective one may see her as, she is still constant, never changing from the principles of a being full of love, wisdom, selflessness, and compassion. 

The second hymn, “For Sarada Devi” from Swami Abhedananda;adapted, describes Sri Ramakrishna’s relationship with his mother and companion, Sarada Devi. She is described here  by Father Clooney as a woman of complete sacrifice and purity. She puts away her own tasks and needs for the sakes of others, and tends to those in need of guidance and love. The only thing she truly desires for her followers to have peace and love her son as she loves him. The Hymn as   Father Clooney explains shows explicitly her boundless love for Sri Ramakrishna and for all as well, and her never ending mercy towards her followers.She is addressed as Goddess Divine, but never recognizes or makes it seem as if she is of higher authority then those around her. She is one with all, and as the hymn puts it, she wears a “modest veil” (Swami Abhedananda 5).

The third hymn is a medieval hymn from Stabat Mater called “For Mary at the Cross.” This is the story of Mary as she watches her son die on the cross. It is explained in this hymn how Mary gruesomely suffers as she watches the son that she birthed suffer in pain from his accusers. She is referred to as the holy mother, a virgin, looked at as pure and kind like that of Sarada’s nature. Father Clooney also points out that as well as Sarada’s nature, Mary does not recognize that she is greater than any other. She never glorifies herself for being the mother of a miracle. To further exemplify Mary’s giving and selfless nature, Father Clooney speaks of how She went to visit her cousin who was giving birth while Mary herself was pregnant with Jesus, and how she  helped do the everyday mundane tasks that her cousin needed help with while taking care of her child. Throughout her life, she continued to be the humble woman that she was but yet bore witness to her son suffering death and like any other mother would do, she wept for her son and stood by him as he passed. Father Clooney spoke of how she prayed to God and her Son after he had passed, asking to feel the punishment and pain that her son had felt, as if she had not already suffered enough, but Father Clooney recognizes her again as a selfless, giving, and loving woman.

Each of these three hymns, though different in context, share the same qualities of Motherhood, and not just that, but also of qualities that many can relate to, of love, wisdom, joy and suffering, the feeling of being taken care of and having guidance. This is one of many points that Father Clooney was trying to show. Regardless of the differences in each hymns,  each still relate in the way that each depiction of Mother were seen as selfless, only looking after others for those people’s happiness and peace. They were perceived as humble guiders, those who did not take credit or arrogant triumph in the incredible wisdom they pertained or the selfless actions they gave. The hymns can show how even differences among people, family and friends, can become irrelevant when all are still able to relate to one another as well. Father Clooney began to talk about Hinduism and Christianity, and how these hymns come from both, but are still similar in principles of purity, holiness, love, wisdom, and guidance. I thought about how I could apply this message to myself today. How I look to my own mother, and father, and my own beliefs and religion for spiritual guidance and support to reach full potential in my own life. I compared my ways to others around me who slightly differ in beliefs and realized they’re isn’t much difference between us, that the difference is so minute and irrelevant when we put it in the perspective of  seeing how we are all on the same journey to reaching a higher level of truth. This is the aim of the Vedanta Society, to recognize that we’re all on different paths, but regardless of these differences, those who are seeking, are generally seeking the same thing, which is the highest of self, the highest of truth. I thought Father Clooney did an excellent job incorporating two separate beliefs into one, respecting and acknowledging the belief of the Vedanta Society, to unify all religions,  and not to pinpoint their differences but rather celebrate the similarities.

All together, I found the Ramakrishna Center fascinating. I enjoyed the tradition of taking off the shoes before entering the temple, the kind, humble atmosphere and sense of peace that lingered throughout the building. I especially enjoyed the closure part, when Sri Tyagananda brought peace among all religions, recognizing each one, and praying for them to each have satisfaction in their findings. That was the one part of the center I truly enjoyed, was that instead of condemnation or dislike towards certain religions, they rather encouraged for all who seek to keep believing in their own faiths.