Religious rights

In a fast-changing world is there still a need for religion and rituals of worship?

BY SAROJA SRINIVASAN

In the last 50 years or so, institutionalised religions have been relegated as non-essentials in daily life.

Many, in particular the urban intellectuals, have argued that they have no place in a rational world any more. Then comes Alain de Botton, atheist and author of bestselling books on a variety of topics ranging from love, travel, art and architecture, and more recently a book titled Religion for Atheists De Botton, 43, a young philosopher, validates a lot of the sentiments held by many who see themselves not as particularly religious, but not atheist either. These are the people who have considered religious teachings with a critical mind and found some valid statements. They prefer not to ‘throw the baby out with the bath water’. De Botton has steered the religion versus atheism argument away from not being entirely true or entirely false.

Coming from a non-believer, for he confesses to be one, de Botton weaves an argument that we need to see religions and what they have to offer in a different perspective to what we have become accustomed. Marrying the need to be emotionally in touch with whatever we do, a la our EQs, he develops the idea of looking into religions and their rituals as a minefield of ideas on a variety of topics ranging from conducting efficient governance and business, to appreciating art in everyday life.

For many Indians who try to follow the principles of sanatana dharma, more commonly referred to as Hinduism, many of de Botton’s sentiments do not come as an alien concept.

The holistic view of life and the universe, and living as a responsible member of a community, has been reiterated over and over again in the history, myths, art and architecture of what we see as Hinduism now. The interdependence of human existence with nature and its many manifestations is repeated in prayer, philosophy, art, architecture, poetry and intellectual discourse, and through the many everyday rituals. From mandalas that decorate the entrance of a home reflecting pattern and connectedness of the infinite, and elegant geometrical designs of nature that are ever present all around us, to monoliths of stone carvings.

In sanatana dharma as in many ancient wisdom traditions, a common place of worship held a vital role in preserving harmony and peace within groups. The spiritual traditions created this common place as a serendipitous sanctuary for people. A set of rules and codes of conduct were then developed for use in such places. Beliefs in a power greater than human were generally accepted, and the place and means by which such powers could be evoked, became rituals of worship. Such acts have evolved and amended over millennia. The validation of these practices was never detailed in words, for experience could never be adequately verbalised. They were accepted unquestioned until many of these began to be referred to as ‘blind faith’. Looking at what, if any, benefits may be gained by worship, it could at best be described as a strategy to reflect and gain some equanimity when beset by turbulence in the mind. Set procedures, allotted times and places help to increase compliance and thus allow for a beneficial experiences to occur.

In the minds of the billion or so people from India that have evolved over millennia through myths, stories, histories interwoven with rituals and intellectual dissertations on philosophy, we have a vibrant intricate tapestry with each minute strand conveying a critical part of the big picture of life.

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