Savitri Era Religious Fraternity

It appears that I am the only one so far in favour of Savitri Era Religion. While one faction accuses the other to have created a religion out of the teaching of The Mother & Sri Aurobindo and they sheepishly deny the charge, I have been appealing in the open to accept the reality of a new religion and move on. Many have marshaled copious quotations from the writings of The Mother & Sri Aurobindo against religion, whereas I have offered ample justifications from time to time on various grounds. It’s understandable that a matter of such grave concern will not be resolved so easily but it’d be in order to elaborate upon my views on this contentious topic.

Not only I consider myself fortunate to have been instrumental in advancing this new orientation, but also am confident that my life’s unique journey has ensured this which, obviously, no one else has traversed and hence is incapable of articulating. By the same logic, without undergoing those particular quests and confronting those exact contradictions, others are less likely to be convinced by the rationale I propose. Needless to mention that these perceptions I draw from postmodernism which – and this needs to be mentioned prominently – has thrown enormous clarity into my comprehension of the writings of The Mother & Sri Aurobindo.

Be that as it may, the singular concern that runs through all my expositions is perhaps the practical aspect. Without the burden of an academician’s attentiveness towards textual fidelity or an institution-head’s instinctive sticking to legality, I have been able to spread a viewpoint that is in sync with today’s reality. Regular blogging and combing the net has also enabled me to test those ideas as bounced against a wide range of opinions and speculations. Heehs imbroglio unearthing sordid facts through washing of dirty linen in public has also imparted much maturity to my thinking. The prism of politics, besides, adds perspective to my support for a new religion.

If we look at the world situation in general and the condition of India in particular, it becomes apparent that disdain for poetry and philosophy is on the rise whereas Sri Aurobindo had chosen these genres precisely to deliver his message. So, those of us believe that his thought must reach people in a wider scale watch helplessly how inadequate is the functioning of existing institutions. Thus, setting up an effective mechanism for dissemination of their teachings becomes an urgent task. (The example of Anna Hazare acquiring rapid popularity is an eye opener, in this context). There can be no dispute with the fact that only a new religion can offer a secure institutional framework for such a venture. Thus, building a suitable brand for easy and swift recall is a basic necessity. Besides, harnessing technology for tackling linguistic and cultural barriers is a challenging duty.

There is no gainsaying the fact that we are drawn to The Mother & Sri Aurobindo through our religious sentiments. But the members of this fraternity are so small in number and lay scattered that nothing visible can be spotted. Neglect by the media coupled with ignoring by the academia makes The Mother & Sri Aurobindo almost unknown. As a result, young admirers fail to muster courage to pursue their interest for long and, eventually, defect to more glamorous arena. A political bulwark, therefore, is an essential aid to effective brand building. A religious-political ecosystem also provides the young with a salutary initial firm ground instead of the prospect of encountering skepticism head on.                    

Most political parties in India run on feudal lines with quasi-religious reverence displayed by the followers. Suitable mythologies are also propagated through round the year events and celebrations. The teachings of The Mother & Sri Aurobindo also need publicity. If Sri Aurobindo himself had consented for a radio broadcast on August 14, 1947, then there is no reason why we don’t tap all communication avenues to diffuse his message. Those who concentrate on personal Yoga and sadhana may continue to do so but should not discourage this collective aspect of the Masters’ vision and its on-ground execution. Likewise, Ashramites, too, need not be concerned with what happens beyond their secure domains. [TNM55]