Born in an orthodox brahmin family, Sri Ramakrishna knew the
formalities
of worship, its rites and rituals. The innumerable gods and goddesses
of
the Hindu religion are the human aspects of the indescribable and
incomprehensible Spirit, as conceived by the finite human mind. They
understand
and appreciate human love and emotion, help men to realize their
secular
and spiritual ideals, and ultimately enable men to attain liberation
from the
miseries of phenomenal life. The Source of light, intelligence, wisdom,
and
strength is the One alone from whom comes the fulfilment of desire.
Yet,
as long as a man is bound by his human limitations, he cannot but
worship
God through human forms. He must use human symbols. Therefore Hinduism
asks the devotees to look on God as the ideal father, the ideal mother,
the ideal husband, the ideal son, or the ideal friend. But the name
ultimately
leads to the Nameless, the form to the Formless, the word to the
Silence,
the emotion to the serene realization of Peace in
Existence-Knowledge-Bliss
Absolute. The gods gradually merge in the one God. But until that
realization
is achieved, the devotee cannot dissociate human factors from his
worship.
Therefore the Deity is bathed and clothed and decked with ornaments.
He is fed and put to sleep. He is propitiated with hymns, songs, and
prayers.
And there are appropriate rites connected with all these functions. For
instance, to secure for himself external purity, the priest bathes
himself
in holy water and puts on a holy cloth. He purifies the mind and the
sense-organs by appropriate meditations. He fortifies the place of
worship against
evil forces by drawing around it circles of fire and water. He awakens
the
different spiritual centres of the body and invokes the Supreme Spirit
in his
heart. Then he transfers the Supreme Spirit to the image before him and
worships the image, regarding it no longer as clay or stone, but as the
embodiment of Spirit, throbbing with Life and Consciousness. After the
worship
the Supreme Spirit is recalled from the image to Its true sanctuary,
the heart
of the priest. The real devotee knows the absurdity of worshipping the
Transcendental Reality with material articles — clothing That which
pervades the whole universe and the beyond, putting on a pedestal That
which
cannot be limited by space, feeding That which is disembodied and
incorporeal,
singing before That whose glory the music of the spheres tries vainly
to proclaim. But through these rites the devotee aspires to go
ultimately
beyond rites and rituals, forms and names, words and praise, and to
realize God as the All-pervading Consciousness.
Hindu priests are thoroughly acquainted with the rites of worship, but
few of them are aware of their underlying significance. They move their
hands and limbs mechanically, in obedience to the letter of the
scriptures,
and repeat the holy mantras like parrots. But from the very beginning
the
inner meaning of these rites was revealed to Sri Ramakrishna. As he sat
facing the image, a strange transformation came over his mind. While
going
through the prescribed ceremonies, he would actually find himself
encircled
by a wall of fire protecting him and the place of worship from
unspiritual
vibrations, or he would feel the rising of the mystic Kundalini through
the
different centres of the body. The glow on his face, his deep
absorption,
and the intense atmosphere of the temple impressed everyone who saw him
worship the Deity.
Ramkumar wanted Sri Ramakrishna to learn the intricate rituals of the
worship of Kali. To become a priest of Kali one must undergo a special
form
of initiation from a qualified guru, and for Sri Ramakrishna a suitable
brahmin was found. But no sooner did the brahmin speak the holy word in
his ear than Sri Ramakrishna, overwhelmed with emotion, uttered a loud
cry
and plunged into deep concentration.
Mathur begged Sri Ramakrishna to take charge of the worship in the
Kali temple. The young priest pleaded his incompetence and his
ignorance
of the scriptures. Mathur insisted that devotion and sincerity would
more
than compensate for any lack of formal knowledge and make the Divine
Mother manifest Herself through the image. In the end, Sri Ramakrishna
had to yield to Mathur's request. He became the priest of Kali.
In 1856 Ramkumar breathed his last. Sri Ramakrishna had already
witnessed more than one death in the family. He had come to realize how
impermanent is life on earth. The more he was convinced of the
transitory
nature of worldly things, the more eager he became to realize God, the
Fountain of Immortality.