We are all – irrespective of race or religion – products and participants, even creators, of ritual. Take the handshake. This is a daily ritual for most of us.
The moment we see a friend or relative, or someone next to a friend or relative, we automatically extend a hand.
So, when a person came with open palms it would mean he came in peace – or at last you would know he held no weapon. The handshake was the best way to discover if the other held a weapon.
Today, of course, this ritual is a symbol of goodwill, of welcome.
There are many other rituals in our daily life, from the way we start our day to the way we mourn at a funeral.
Religious rituals, however, are richer, with depths of meaning that can inspire and astound. Kavadi carrying and other rituals associated with Thaipusam, for instance, fall into this category.
Since Thaipusam was celebrated on Jan 17, it may be timely to discuss the power of ritual, especially since there has been some misinformation about kavadi carrying on one or two media portals.
There are people, even in India where Thaipusam originated, who ask why Hindus need to carry the kavadi or put themselves through such penances.
In Malaysia, too, some question the rationale for the skewers and hooks and the need to “torture” oneself in the name of God.
One has to first understand that all religions employ ritual and that these rituals are transformative in nature.
Where kavadi carrying is concerned, most people seem to only notice the culmination of the ritual – which is the carrying of the kavadi that is placed at the feet of the statue of Lord Muruga.
The ritual begins much earlier. One has to observe certain disciplines in order to carry the kavadi. About two weeks of discipline – although 48 days is recommended – is required of the devotee wishing to carry the kavadi.
The devotee has to strictly observe and practice such things as the following: eating only vegetarian food (so that one learns the importance of causing the least possible harm to any life and the interconnectivity of all life); eating modestly or fewer meals a day (so that one learns that moderation in food leads to healthy living); keeping away from alcohol and cigarettes (so that one learns to drop anything harmful to one’s health); sleeping on a mat (so that one is reminded that pampering the body may not be conducive to one’s health or spiritual progress); thinking only good thoughts ( so that it will become a habit and enhance one’s life and relationships); speaking when necessary and then, too, as little as possible (so that one learns to conserve energy and be selective about the choice of words so as to avoid quarrels and to enhance cooperation); and thinking about God ( so that one evolves into a better person).
There are also certain rites that have to be performed on the day itself, such as bathing (if possible in a river to remind one of his or her relationship with Nature) and walking at least a short distance to the temple (an indication that one has to make a self-conscious effort to reach God or to progress spiritually).
Some carry simple kavadi such as the “paal” (milk) kavadi while others carry elaborate kavadi. Many devotees poke skewers and small “vel” (the lance-like weapon in Muruga’s hands) through their skin or tongue.
This act requires courage. And without courage there is no spirituality, for one has to have the courage to give up mundane desires for the higher nectar of God.
It gives the devotee strength, for if he or she can withstand the pain, if he or she can transcend this pain, anything is possible on the path to higher living and God.
Muruga is but one of the many names that Hindus give to God. Other names include Siva or Shiva, Sakti, Vishnu, Ganesha, Lakshmi, Skanda, Subramanya and Brahmam. In the particular aspect of Skanda or Muruga, God is seen as a general, the chief of warriors. A general needs courage and the devotee of Muruga has to be a courageous person.
How do you show courage? By disciplining your senses and keeping your mind under control. And by reminding yourself that you are more than the body.
One way to move towards a transcendence of the body is by undergoing the disciplines of kavadi carrying, including overcoming the “pain” of the skewers and hooks ripping through the skin.
It also strengthens one’s faith in oneself, and God, while showing that one can face, even endure, any challenge or difficulty in life.
Kavadi carrying is a life-enhancing mechanism, if you will. The devotee, in effect, steps into another world – a new experience – and returns a changed person.
Whether one carries the kavadi to say thanks for a disease that has been cured, or for good fortune, or for a child, or simply for spiritual growth, the whole Thaipusam process leads towards the shaping of the devotee into a better person.
The devotee breaks through personal limitations or learns that he or she can break through any personal limitation.
It also creates greater awareness of oneself, one’s surroundings, and one’s relationship to God – leading to a greater respect for oneself and all life.
The word ‘Muruga’ itself means “the beautiful one” and the devotee of Muruga is expected to become beautiful in thought, word and deed. He is expected to make himself or herself a beautiful person, and add beauty to the world.
Of course not every kavadi carrier is aware of the true import of the act.
And every religion employs ritual to help the devotee move closer to God or at least to become a better person.
Only those who involve themselves in these rituals, or are mindful observers, will really know or feel their impact.
I should know, for I have carried a kavadi.
Source : http://my.news.yahoo.com/blogs/rasawrites/power-ritual-thaipusam-celebration-034700260.html
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