Which is considered as The special, sacred way of the symbolic representation of The Divine. That’s our Mother Land ‘s speciality in all spiritual branches of worship. Is it excluded specially here in Sri Aurobindo Ashram based on new creation or Integral Yoga? Is it not a very ancient vedic, Arya Maharshi culture of Mother India? Why didn’t you mention about lighting a deepam, jyothi as a Divine Symbol, in our Ancient Rishi Samskruthi in your book “Mother India ” Please clarify when you find time?
These outer expressions such as Deepam etc came much later in the Vedic culture. There is hardly any mention of temples. Even the Vedic gods are very different, Indra, Aryaman, Varun, Mitra, Agni, Vayu, Maruts, Soma, Bhaga, Pushan, Twastri, Ribhus, none of which are worshipped today. There is mention of Vishnu but in a very different way and so too of Rudra. The main rituals that the Vedic Rishis practiced was Yagya, Agnihotra and the singing of Mantras. The Vedic Rishis were mainly concerned with Truth, with realisation of the Truth within and its expression in every sphere of life which is the beginnings of integral Yoga.
Deepam lighting etc was part of life as there was no electricity. Most of these things including temples, images, idols came later, as life evolved, humanity evolved and especially with the practice of tantra. While all things are beautiful they are not an integral part of the Yoga itself. They were rather a concession to the outward looking average man who is normally unable to look inwards. That is the purpose they served. However, as often happens, these outer things being easier tend to become much more important and the real Truth gets lost or buried. Therefore all the yogis and most importantly Yogayogeshwara Sri Krishna himself cautions about Vedavada and scriptural knowledge. So do the Upanishads. None of them enjoins any of these but give all the importance to the inner processes, lightning the inner lamp of aspiration, offering flowers of devotion, lighting up the incense of faith, discovering the inner Veda, the God within our heart.
Mankind has this tendency to turn every deep and profound Truth into a regular mechanical, often soulless ritual and routine while its inner spirit slowly passes away into Silence. Sri Aurobindo did not want to give sanction to the old fiasco or repeat the mostakes of the past attempts. He did not want to repackage the old wine in a new bottle. He cautions us abundantly.
‘can only come by the shaping growth of its individuals. As will be the spirit and life of the individuals constituting it, so will be the realised spirit of the collectivity and the true power of its life. A society that lives not by its men but by its institutions, is not a collective soul, but a machine; its life becomes a mechanical product and ceases to be a living growth.’
So while Deepam and rituals are not forbidden they are also not insisted upon. Each one is left free to decide their way. If certain rituals help one feel closer to the Divine one does it. We see that in the Sri Aurobindo Centres and Sri Aurobindo Ashram, Delhi where they light lamps, offer garlands, even do Savitri Path, etc on special ocassions. But here the insistence is on inner and outer change which can only come by a growing inner sincerity, aspiration, faith and true surrender.
Affectionately,
Alok Da
