Interpretating Ramakrishna

Thibetan medicine is about 2500 years old. And some of its elements are even older, about 5000 years or more. The author had a cancer treatment with serious and chronic side effects, and turned to alternative medicine for help.

Scholar Jeffrey J. Kripal explores the life and teachings of Ramakrishna Paramahamsa, a 19th-century Bengali saint who played a major role in the creation of modern Hinduism. The work is now marked by both critical acclaim and cross-cultural controversy. In a substantial new Preface to this second edition, Kripal answers his critics and addresses the controversy.

Despite Rāmakṛṣṇa Paramahaṁsa’s (1836-86) reputation as a Tāntrika in view of his being a priest of the Kālī temple at the village of Dakshineshvar in the northern suburb of Calcutta, this study posits that his piety had deep roots in Bengal Vaiṣṇavism (cult of Viṣṇu) at large and in the devotional tradition of his family. His family deity Lord Raghuvῑra (Lord Rāma) was considered as an incarnation of the Vedic-Purāṇic God Viṣṇu and thus a Vaiṣṇava deity by extension. This counter thesis on the saint’s religious identity is supported by an analysis of his emphasis on bhakti [devotion] for and biśvās [faith] in God. My analysis is predicated on a comparison of Rāmakṛṣṇa with two religious reformers of the sixteenth century: the Bengali saint Śrīcaitanya (1486-1533), founder of bhakti movement in Bengal and the German monk Martin Luther (1483-1546), the intellectual child of the twin movements of Humanism and Devotio Moderna, and the progenitor of the so-called Protestant movement that foregrounded fiducia [faith] as the highway to divine grace. Rāmakṛṣṇa’s imitation of Caitanyite Vaiṣṇavism, and thus his reliance on devotion and faith appear almost similar to Luther’s reliance on a merciful and yet a just God through fides [turst or biśvās]. Such a cross-cultural comparative study has not been attempted by any other scholar. Rāmakṛṣṇa’s Vaiṣṇava orientation also helps us understand his sexuality. The currently influential construction of a homoerotic Tāntrika Rāmakṛṣṇa is countered by exploring the fundamental convergence between the Hindu concept of prema and the Christian concept of agape or caritas—both standing for love for, as well as love of, God. Admittedly, there are marked differences among the three religious personalities, particularly between Rāmakṛṣṇa and Luther. Both are radically different personalities in respect of their cultural background, social outlook, and theological consciousness, especially in their understanding of human-divine relationship. Luther’s Judeo-Christian conception of God as an absolutely sovereign and yet a merciful deity is markedly different from Rāmakṛṣṇa’s Vaiṣṇavic image of God as a loving and playful companion of the devotee. Yet their spiritual experiences in their quest for the divine show a similar reliance on faith and devotion. I also discuss the interface between sexual and spiritual consciousness in Rāmakṛṣṅa’s life and teachings, especially because of his Tāntrika identity in the West. The understanding of Tantra as an esoteric cult indulging in clandestine carnal orgies has dovetailed into the saint’s imagined “unconscious” homoerotic desires and behaviors. This comparative exercise thus seeks to achieve the author’s dual objective of foregrounding Rāmakṛṣṇa’s innate Vaiṣṇavic consciousness that is close to Luther’s Protestant faith and to deconstruct the former’s homoerotic profile by interpreting his sexuality in the context of his culture and creed. Needless to mention, I use vernacular sources on Rāmakṣṇa throughout with my own translation. This has the unique advantage of getting at the facts as recorded by the actors personally or perceived and experienced by the contemporaries and eyewitnesses directly.

During the long tenure of his spiritual ministry, Swami Bhuteshananda, the 12th President of the Ramakrishna Math and Mission, delivered discourses at various places both in India and abroad in response to the earnest requests of spiritual seekers. Published by Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, this book is a compilation of forty-one of these discourses classified under the following major headings: - Sri Ramakrishna - Vedanta and Spiritual Life - Religion - Miscellaneous - Reminiscences

Sri Ramakrishna is an ocean in whose heart the universe is nestled like an island. Awed by the expanse of infinite depth around, we in the universe constantly try to perceive this personality in our own way. Our perception is unique every time as is the knowledge we obtain thereby. Approaching Ramakrishna becomes our prayer to the supreme reality. Published by Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, India in commemoration of the 175th Birth Anniversary of Sri Ramakrishna.

Posthumous Editing of a Great Master's Work: Special Focus on the Writings of A. C. Bhaktivedanta Swami Prabhupāda examines how a leading figure's hallowed written and published works, which remain so important to the religious community, should be editorially treated following the leader's departure from this world. The volume addresses the theological, ethical, social, and legal implications of posthumous editing—and even improving—a great master's works. This book focuses on the extensive posthumous editing of the works of A. C. Bhaktivedanta Swami Prabhupāda, the original world-teacher of Krishna bhakti of the twentieth century. After Swami Prabhupāda departed from this world, some of his disciples, without the expressed approval of the author, attempted to improve on his authorized published work, which resulted in the publication of a continuing series of inauthentic altered editions. This extreme editing of Swami Prabhupāda's works precipitated the scholarly research and inquiry into the posthumous editing of a great master's work that forms the basis of this book.

Who Owns Religion? focuses on a period—the late 1980s through the 1990s—when scholars of religion were accused of scandalizing or denigrating the very communities they had imagined themselves honoring through their work. While controversies involving scholarly claims about religion are nothing new, this period saw an increase in vitriol that remains with us today. Authors of seemingly arcane studies on subjects like the origins of the idea of Mother Earth or the sexual dynamics of mysticism have been targets of hate mail and book-banning campaigns. As a result, scholars of religion have struggled to describe their own work to their various publics, and even to themselves. Taking the reader through several compelling case studies, Patton identifies two trends of the ’80s and ’90s that fueled that rise: the growth of multicultural identity politics, which enabled a form of volatile public debate she terms “eruptive public space,” and the advent of the internet, which offered new ways for religious groups to read scholarship and respond publicly. These controversies, she shows, were also fundamentally about something new: the very rights of secular, Western scholarship to interpret religions at all. Patton’s book holds out hope that scholars can find a space for their work between the university and the communities they study. Scholars of religion, she argues, have multiple masters and must move between them while writing histories and speaking about realities that not everyone may be interested in hearing.

Eurasian Philosophy and Quantum Metaphysics (Theology Reconsidered) By: Juan Valdez The science of our modern age is able to neither address nor solve our current global problems. Author Juan Valdez believes we should study humanity’s ancient wisdom and philosophy texts to develop a new intellectual paradigm that can respond and support our current needs. Eurasian Philosophy and Quantum Metaphysics (Theology Reconsidered) is an in-depth study of the origins and meanings of ancient philosophies before they were fractured into mythology and religions and attacked by modern science. Beginning with creation mythology in Eurasia through the development of philosophical thought, to the Scientific Revolution to our own modern Quantum Era, the progression – and abandonment – of ancient wisdom is carefully studied. Valdez reviews and analyzes the ancient texts themselves to understand what they truly say and not what later historians have said about them. The Indo-Aryan Vedas, the Torah, Rene Descartes’ Discourse on the Method and Principles of Philosophy, Neils Bohr’s Atomic Theory, and more, are all respectfully and critically assessed. As enlightened as we may consider ourselves, Valdez calls attention to how limited modern thought has become. By reviewing past wisdom, we can not only rediscover the roots of modern thought but place Wisdom itself at the top of intellectual pursuits. Eurasian Philosophy and Quantum Metaphysics (Theology Reconsidered) is a rich and nuanced study on how humanity has thought of itself.