So let us examine some elements of Mother Teresa's life in a Hindu context
to explore the ways in which she appeared to be Hindu and why she was widely
respected and even adopted by Hindus in India as one of their own.
Calcutta (the British name of a city renamed Kolkata in 2001 to its original
Bengali name)
is known throughout India as cultured city, and a center for
learning and the arts. It is also known throughout the world as a city of
great poverty and the home of hundreds of thousands of refugees who over
the years have fled war, famine, natural disaster, and oppression to live
on its streets and in its shantytowns. Calcutta's people are mostly proud of their
tradition of accepting and welcoming of the world's most lowly and
helpless. They know that though these people are a burden to the city,
Calcutta's streets are friendlier than the places of war or poverty these
refugees are fleeing.
Perhaps the most well-known resident of Calcutta was Mother Teresa, an
Albanian nun who in the late 1940's got permission from the Catholic Church
to resign from the teaching job she had done for almost 20 years in a
relatively comfortable Roman Catholic school in Darjeeling. Darjeeling was
a beautiful former hill station and vacation spot of the British Raj
located in the Himalayas 300 miles north of Calcutta.
While Mother Teresa worked in India for many years and expanded the
Missionaries of Charity order which she founded in 1950 worldwide, it was not until
1979 that she gained fame around the world when she won the Nobel Prize for
Peace.
Mother Teresa was a member of the Irish Sisters of Lareto order when she
received a religious call in 1946 that told her she must do more to
alleviate suffering. She was especially affected by a devastating famine
which hit Bengal in 1943 due to some of the power politics of WW II. A
combination of the halt of rice imports from Southeast Asia due to the
Japanese
invasion
and the British administration's failure to allow shipments of food
within Bengal
which many claim was available in sufficient qualities caused a famine where
3 million people died.
Mother Teresa came to the conclusion she was not doing enough
to help the poor and
disadvantaged in her teaching position.
She moved onto the streets of Calcutta herself for a time to live with the
beggars, refugees, and outcast people in order to understand their suffering. She
began by taking care of street children teaching them hygiene and other
life skills.
She says,
I was washing the children that were always very dirty. Many of them
were washed for the first time in their lives. I taught them about personal
hygiene, good manners, religion and how to read. The soil was my
blackboard. All the children were very happy. At the beginning they were
only 5 of them but the number of children started to grow. Those that came
to me regularly received a bar of soap as a reward for their efforts. At
lunchtime I'd distribute milk to them. Today in the same place, a modern
school has been erected and contains more than 5000 children. There is
really God's help in this.
While living on the streets, Mother Teresa met some of her former students
who had gotten older and one found her a small room to stay in. A small
group of them began helping her attend to the needs of the poor. When the
girls asked her how and what she would like them to do, she said,
Bring the love of Christ to the suffering, relieving their suffering
sharing it with them. To be, become and remain the mother of love for
everyone.
Mother Teresa said of the volunteers:
It is useless to talk, explain or try to convince these girls of the
value of this great project. There is a need to testify, to demonstrate, to
touch with a loving heart - all the poor, the abandoned, the lepers, but
also the other people, the rich and healthy, because only together we can
and must do something beautiful for God.
Mother Teresa says of the virtues of the poor:
Our people even if very poor, live and above all die happy, they are free.
There is happiness in them; they are thankful for everything, very sensible
and very good. One day I went and brought some rice to a very poor family.
Later on, the mother of these 4 children ran away from home. After some
time, she came back and I asked her, "where did you go to?" and she
replied, "Mother, near us there lives a Muslim family. They are very, very
poor and are dying of hunger, so I went there to bring them some rice." Her
family was Hindu.
See how much generosity and altruism the poor have.
Mother Teresa believed
there is a kind of blessedness, joy, and freedom in poverty. This is
consistent with the Sermon on the Mount where the poor are blessed by
Christ.
In the book Mother of Charity written by Lush Gjergji, Mother Teresa
describes her mother's admonishment to her:
My dear daughter, do not forget that you went there [India] for the
poor.
Mother Teresa also describes the pain of loneliness of some of the poor and
sick people she encountered:
She is full of sores, but what torments her the most is that she feels
all alone. We are doing our best to help her. In fact, the worst thing are
not the sores she has, but because she has been forgotten by her relatives.
Mother Teresa believes that serving the poor is a spiritual discipline:
The work, the silence, the love in action, yes, but only if it is
really fruit of faith and prayer, one must serve God in his fellow men,
otherwise, we simply become social workers like many others and this could
be our end.
About 10 years after the founding of her order, Mother Teresa started a home for abandoned children and
also a home or Hospice for the dying. The home for the dying was located on a street
very near the city's largest and best-known temple to the Hindu Goddess
Kali. Mother Teresa was not welcome there at first since dying is
considered to be spiritually impure by Hindus and this is especially true
when Mother Teresa did not pay attention to the castes of dying people. The
presence of dying and low caste people was thought to spiritually corrupt
the sacred temple environment.
When the local people learned that the home for the dying was given to
Mother Teresa by the city, they protested to the authorities, thus
provoking a serious religious conflict.
With a large crowd protesting outside, a city police official promised that
he would throw out this "white woman" who did not respect the Hindu
religious tradition. He angrily entered the building to verify what was
happening there. When he came into the big hall, he found there were about
a hundred women and men lying near death. Mother Teresa with her sisters,
were doing everything possible to save them and if that was not possible,
at least try to help them die with dignity.
This official was very moved when he saw this. He spoke to Mother Teresa
and told her:
Best wishes, Mother! You are truly the goddess Kali in person, the
angel of consolation. Continue your work. I wish you all the best and great
success. May God help you!
The official was especially impressed when a he saw a Brahman acquaintance
dying in the facility. He had thought there would only be poor, low caste
and outcast patients there. He asked the Brahman how he came to be there.
The man told him that his family had caste him out onto the street and he
had no place else to go when he got sick.
The police official went outside, touched and angry almost crying and
addressed the group composed of Kali priests, local religious people, and
journalists. He said,
Yes, I have promised that I would send this woman away and I will keep
my word; but listen to what I have to say: before I do this, I ask that
your mothers, your sisters and you yourselves come and do what these
sisters are doing. In the Kali temple you have a black stone goddess, but
inside there [in the hospice] is a live goddess!
Mother Teresa continued to fight the physical and emotional harassment but
little by little the local population accepted the home. Even the Kali
temple priests came to accept her presence over time.
Mother Teresa began recruiting lay and ordained volunteers to help her find
and transport the sick and dying from Calcutta's streets, allies, and
railway yards to her facility. Some could be nursed back to health while
others could only be made to feel more comfortable in their final hours.
Many were filthy and their wounds were full of maggots. They suffered from
malnutrition and dehydration, leprosy and cholera, malaria and
gastroenteritis - many ills still so common in the developing world that
are mostly unknown in western countries today.
Mother Teresa explains,
One day I found a man in a sewer. All his body was a great sore. The
mice had eaten pieces of his body. I brought him to our house for the
dying. You know what that man told me? He said, "I have lived all my life
like an animal in the street. Now I will die like an angel, surrounded with
love and care."
I can never forget his words, but above all his serene and smiling
face. After three hours, he died like an angel.
One author wrote that as a street person, Mother Teresa was:
Free from everybody and everything, she became part of the poor people,
to be their teacher, mother, everything.
Mother Teresa said that the rich cannot really appreciate things as the
poor do. She asks her nuns to enter into the spirit of poverty, to live
poverty in order to help, understand, and love the poor. This approach to
poverty is very appropriate to India where for thousands of years,
religious yogis and older retired householders have renounced the things of the
world including wealth, pleasure, ownership, and family in the search of
moksha or spiritual freedom, or to worship their chosen deity as they
approach death.
Many South Asian scholars that I have known are people who travel to India
over and over again. They get addicted to the immediacy of everything, and
the strong feeling that life is lived with a kind of intensity that is
seldom seen in richer countries. Much of this intensity comes from the
experience of being poor and on the edge of survival. Religious Hindus have
traditionally had great respect for those who renounce the world to live a
religious life of self-imposed poverty.
While living in Calcutta, I was able to spend some time at Mother Teresa's
home for children in North Calcutta. The home is filled with many dozens of
children. Some had been abandoned on the streets of Calcutta due to some
deformity. Others are there because their parents could not support them or
provide for their special needs.
The volunteers there worked tirelessly to help the children stay clean and
comfortable trying to give them the attention they need so at least some of
them might someday be independent and capable of caring for themselves.
There was a nursery with about 60 - 3 month to 2-year-old children in
multiple rows of bassinettes with nuns, paid staff, or volunteers taking
care of them. All were clean, fed, and well cared for just as one might
find in a western hospital or nursery.
The more able children as they get older are given an excellent education.
The girls are mostly married into good Hindu, Christian, or Muslim families
when they come of age. Mother Teresa was even willing to pay the required
dowry for some of the girls to secure a good marriage. Hindu and Muslim
girls with a "Christian" education are considered to be very desirable
wives even though they may be orphans, or their caste may be low or
unknown. They are given a new identity by Mother Teresa's nuns and an
opportunity for a good life.
Mother Teresa is highly respected in Calcutta for many reasons. This is
partly because she made no distinction between the beggars and the
well to do. Her followers will tell you that there is no task she asked of
anyone that she would not gladly do herself. She is especially loved by
Calcuttans because she did not force Hindu or Muslim children to convert to
the Catholic faith. This is very different from the missionaries the
British brought with them during the almost 200 years of colonial rule in India
whose primary mission was conversion.
She was also willing to teach the children in her care the highly developed
Hindu arts of dance, song, and poetry. Her nuns also wore saris - a simple
ancient form of dress worn by most Hindu women consisting is a sheet of
cloth six yards long wrapped around the body in a spiral fashion. Saris are
a symbol of modesty and associated with virtuous Hindu women. In multiple
ways, Mother Teresa demonstrated her respect for the strengths of the local
culture. And she tried to build on those strengths rather than forcing her
native European ways on those she served. This earned her a special place
in the hearts of the local people.
However, the admiration for Mother Teresa sometimes went beyond respect.
Northeastern India has a tradition of Mother Goddess worship that stretches
back many centuries. The power of the goddess is known as Shakti. Many
Indians believe that Shakti, the creative force behind the world, is
feminine rather than masculine. The goddess is the mother of all things and
will go to great lengths to help her children.
There is also a belief that certain individuals can embody this divine
power, much like the saints in Catholicism can manifest the power of the
Holy Spirit and take on the qualities of Christ. The Goddess is even
believed to be able to incarnate in a human being in exceptional
circumstances.
Against this backdrop, Mother Teresa was seen by some to be a partial or
full incarnation of the Divine Mother, the one who had endless compassion
and love for the children of the world. Being in the presence of such a
woman could evoke a kind of reverence and devotion in some Hindus which
might be comparable to meeting a great saint in the flesh by
traditional Catholics. In a country that has long prized its many living
saints and spiritual teachers, the importance of this association of Mother
Teresa with the mother Goddess could not be underestimated. In Calcutta,
she along with the goddess Kali was known by many simply as "Ma" or
"Mother".
Mother Teresa demonstrated her divine qualities to Indians in a very
specific way. In Shaktism, or mother worship traditions, the goddess Kali
has a very special ability: she is immune to the impurity that death
brings. As the goddess of both life and death, she transcends and overcomes
death. Her unique role allows her to encompass the forces of life and
death, which makes her immune to the inauspicious and destructive side of
death.
Mother Teresa's ability to deal with the dying but not be negatively
affected by such a powerful destructive force made her like the goddess
Kali who is beyond the dualities of life and death, and even beyond all the
oppositions and dualities of the physical world. Purity in the midst of
great impurity is a divine quality. Mother Teresa, who took up residence
next to Kali's most sacred temple, became for some like the city official
mentioned earlier a living Kali.
Some in America wonder why Hindus and Muslims would honor a Catholic nun.
In the West, there is a tradition of competition and exclusivity among the
various denominations of Christianity and Judaism. The exclusivist
positions say, "If my religion is right, then yours must be wrong".
But many of Calcutta's religious people are much more non-sectarian.
Village Hindus and Muslims many times attend each other's religious
festivals. Ramakrishna, Calcutta's most famous saint said in the late 19th
century that all religions lead to the same goal. He claimed to have
meditated upon the God's of the all world's major religions and found they
all brought him to the same divine state of peace, unity, and wisdom. This
"many paths, one goal" (or the Rigveda phrase translation "God is one but
sages call him by different names") approach to religion is very widespread throughout
India. This approach can best be described as a position of religious universalism.
It is common for traditional Indians to have a home alter or shrine full of
Images and statues of saints and Gods from a mixture of religions. Christ
and Mary may sit aside Guru Nanak (founder of Sikhism), Vamakepsa (a
powerful tantric saint), Krishna, and his consort Radha (a divine couple),
Kali (the goddess of the burning ground who controls creation and
destruction), and Lakshmi (goddess of wealth and happiness). The list of
revered divine figures can be very long.
Many families also contain people of different faiths. We were invited to
the home of a Taxi driver in Calcutta. He said his home had three separate
shrines. A different member of the family used each one. The driver's alter
was for to Goddess Kali, but his sister had a Christian alter while his
parents had their own alter to a mix different Hindu deities. A common
approach is that each person is drawn most strongly towards one aspect of
the divine that can be represented by one or more saints or Gods. It is
believed people should pray and meditate upon, or make offerings to the
form of the divine that inspires the most respect and devotion in them.
In this atmosphere, there is little concern about people from one religious
tradition feeling admiration or reverence for a leader or saint of a
different tradition. Mother Teresa believed that a person should live out
the ideals of whatever religion they belonged to. Her idea that a Hindu,
or Christian, or Muslim should strive to be the best religious person he or
she could be in their chosen religion harmonized well with the non-sectarian
milieu of Calcutta. The result of all this is a respect among the common
people for the great diversity of spirituality found throughout India.
There were many interesting and even inspired people around Mother Teresa.
One volunteer was a French woman in her 30's who after working 11 months at
her normal job as a nurse had spent her last few yearly vacations in
Calcutta helping Mother Teresa. She told me of the strong heart and stomach
required of those that worked at the home for the dying in South Calcutta.
She said many were able to do this kind of work for a few weeks and could
only return to it after a considerable vacation. In spite of the topic, her
enthusiasm for the work she was doing was contagious.
There was a group of American Christian high school students from a
mainline protestant denomination who were spending their summer doing
volunteer work at Christian missions in India and Africa. In America, the
mixture of a Catholic mission of nuns with protestant student volunteers
would be an uncommon one. The willingness of the leaders of this group to
ignore the common denominational boundaries and expose their young people
to a Catholic mission was most impressive. It showed me that such was the
power of Mother Teresa's work that it could even break down the normal
cultural barriers a world away.
Perhaps the most exceptional person I met was an American woman named Peggy
who had volunteered in different Missionaries of Charity missions around the
world for many years. Peggy became "hooked on" doing service work years
earlier during her time in the Peace Corps. She was sent to the Philippines
where she came across an entire village which was cut off from a larger
town by a swamp. The children had to walk through that swamp every day to
go to school. Almost all of them suffered from a debilitating disease which
was caused by a parasitic worm that would bore into their skin as they made
their way to school each day through the swamp.
She determined that she would do whatever was necessary to get a road built
to this village. She spent six months making periodic trips to the town
officials demanding, cajoling, and pleading that they build the new road.
Finally they got tired of hearing from this pushy American woman and built
the road to get her off their back. The children's symptoms disappeared and
Peggy learned that one determined volunteer could dramatically improve the
quality of life for scores of people. She was off on her life's mission.
She found a like-minded spirit in Mother Teresa. Peggy, a woman now in her
mid-70s has lived for years off a modest retirement left her by her late
husband traveling the world working much of the time in Mother Teresa's
missions. Though she was not specifically Christian, I met her in Calcutta
where she was splitting her time between work at Mother Teresa's Calcutta
mission and a rural mission school run by a priest outside of Calcutta. A
few years ago, she taught children English in Viet Nam part of the year,
and the rest of the time nursed young children many of them dying from AIDs
in one of Mother Teresa's African missions. The following year she returned
to Calcutta where she was caring for a group of about a dozen street
children, keeping them fed and clothed, and making sure they had medical
attention when necessary. They were "her kids" and she took care of them
leaving them in the charge of another volunteer when it came time for her
to return to the U.S. A month ago she returned to Calcutta, and continues
to work there always trying different approaches.
I was fortunate to attend noonday services at Nirmal Hridoy (translation:
Pure Heart), the Missionaries of Charity's nunnery a few blocks from the
Children's home. Perhaps thirty nuns said prayers with one of the sisters
acting as leader during the hour-long service. Mother Teresa arrived a few
minutes after the service began, and used a kneeler near the door perhaps
ten feet away from the visitor's area where we both had our own kneelers.
The rest of the nuns were assembled in rows of seats across the room. The
room was large and dimly lit with light coming in a few windows behind a
small podium that was left empty during the service. The atmosphere was
peaceful and reserved. Mother Teresa was very concentrated in her prayers
as were many of the other sisters. It seemed that the nuns depended heavily
on prayer and quiet contemplation to help them face the difficult and
chaotic realities they would encounter daily on the streets of Calcutta.
On other occasions, Mother Teresa would sit with the visitors in chairs and
would be inches away from me during the meeting.
In the best of situations, life in Calcutta is difficult. There is the
constant dust, the diesel exhaust, the dirty streets, the beggars, the
acrid smell of outdoor urinals, the street vendors who cover sidewalks of
the main streets, the over-crowded buses and trains, the hot season where
temperatures often reach beyond 110 degrees F., the constant honking
of horns, and the snarled traffic. The monsoons turn parts of the city into
lakes for months during the year. It is probably one of the most difficult
cities in the world to live in, and the nuns spend every day in some of the
worst areas of Calcutta.
I grew up hearing about the horrors of the depression of the 1930's from my
parents. At that time, there was almost 20 percent unemployment in the U.S. This
difficult period lasted about ten years but those who experienced it will
tell you it seemed to go on forever.
However, for half of the people on this earth, the "depression" had no
start and has no end in sight. They live in societies submerged in
perpetual depressions with all their negative material, social, and psychological
consequences.
Mother Teresa is one of those rare people who could stand to look squarely
at this reality. And she could not ignore the suffering she saw all around
her. Many wonder how any person can take on such a burden - the life-long
commitment to alleviate suffering when there is so much of it out there.
Mother Teresa was fond of a sermon about the "burden" of loving service
towards others. The lyrics of a popular song from the 1960's refer to the
same story she based this sermon on. It describes the act of helping others
in the metaphor of "carrying one's brother". But though it might seem
contradictory, the burden of caring for others for her creates a powerful
sense of joy, freedom, and lightness. For Mother, such service is not a
burden when its motivation is love: As the song goes, "And the love doesn't
weight me down at all". Mother quoted song's refrain when she spoke of the
joy of helping the needy, "He not heavy, he's my brother."
The question remains: Can Mother Teresa be considered a Hindu saint and
teacher or guru being that she lived in India most of her life, spoke Hindi and
Bengali, and was a respected role model and inspiration for many in India. From her own perspective as a
Catholic, the answer is probably no. Catholics practice an exclusive form
of monotheism and India
has a wide variety of approaches to God including both monotheism
and many flavors of polytheism. But her respect and support for people
who practice the local religion sets her apart from many Catholic
missionaries and their institutions around the world. Her uneasy
relationship with the Vatican seems to stem partly from her openness
to and support of people in other religions.
But the Indian nuns
who joined her order likely saw her as a great teacher and even a guru.
As shown above, many religious people in Bengal saw her as a partial or full
incarnation of the Mother Goddess. From a Hindu perspective, she
was undoubtedly a great teacher, saint, and seeker of God who traveled
the path of Karma Yoga (or the yoga of service to others and spiritually
motivated action in the world) to reach
God.
There is certainly plenty of criticism of Mother Teresa. Some say she
defamed Calcutta creating an image of the city as a place of
suffering and poverty that ignores
its great history of literature, art, and religious wisdom and devotion. Others see her as a glutton for
attention and
fame who was friends with dictators and enjoyed her relationship with the
rich and powerful. Still others see the care provided
as lacking medical procedures, resources, and knowledge leaving those in her care to
suffer unnecessarily.
While many nuns probably became skillful nurses over time, critics
wonder why there was apparently little focus on simple though relatively
expensive medical interventions like administering antibiotics and morphine.
Mother Teresa's approach to medicine was sometimes described as
medieval and it is a mystery why she focused so little on
modern medicine when dealing with those in her care.
My guess is that the resources and expertise
required to buy, administer, and monitor
the use of drugs and other medical interventions might help a single dying person survive or die with less
pain. However that would mean that those resources would be unavailable
for five or ten other people
who desperately need care. When looked at in these terms, the
lack of use of drugs and other life saving medical interventions
can perhaps be justified.
However most criticism comes from secular
Western writers who
know very little about the culture in which she did her work and the
balancing act required to create and spread the Missionaries of
Charity as a religious helping organization that spans the globe.
Many disagreed with her views on abortion and contraception which
were consistent with the Catholic Church's approach to these issues.
Why is there such fascination with Mother Teresa? Why was she one of the
dominant religious personalities of the 20th century?
My answer is that she was an alchemist. She took what was lowest and
transformed it into what was highest, and this captured people's
imaginations. Like the Goddess Kali, she could transform great impurity and
misfortune into purity, joy, and spirituality.
She transformed:
Death and dying into angelic transcendence
Horror and abandonment into love and caring service
The heavy responsibilities and burdens of caring for the poor into a
source lightness and joy
Poverty, insecurity, and fear of the future into freedom and
independence
Coveted excess wealth and high social status into a burden that could be lightened
by giving and performing service
to others
She took the basest of metals, lead, and turned it into the most valuable
of metals, gold. She took the worst aspects and experiences of human
existence and found a way to express the highest and most noble human qualities
in their midst. She was a modern day alchemist who challenged others to
confront the contradictions and injustices of this world, and to follow in
her footsteps to come to the aid of the wounded, the desperate, and
the unwanted.