The Ages of Intuition

A Retrospect of Vedic Theory: Sri Aurobindo's "Essays on the Gita" may be the most significant and transformational book I have read. after completing it, I put away his other books to allow what I had read to germinate in my head. after a gap of four months, this week, I began my journey through Sri Aurobindo's "The Secret of the Veda" and find myself entranced all over again - with his clarity of expression, his painstaking eye for detail that must necessarily accompany any reading of a sacred text, and his gentle yet brilliant insight.

In this excerpt from chapter 2, Sri Aurobindo gives us a historical perspective. he first describes how the language of the vedas is littered with allusions to outward material forms (e.g. invocations to natural elements such as fire, water, etc.) but how these allusions were really invented by the authors of the vedas as a code for conveying a deeper knowledge that could not possibly be communicated without relying heavily on allegory and metaphor. he also describes how the difficulty of piercing through the allusion to the real secret led to a progressive skimming by unprepared minds of the surface realities presented in the vedas as if it were the real thing, as the knowledge came to be applied in the form of empty ritual and ceremony, and then how, the subsequent vedantic (literally meaning "relating to the end of the vedas") texts sought to reinstate the real message to its rightful place while attempting to cast aside the shroud of ritualism that the vedic period had covered itself with, and at the same time codifying the vedic word in a new language. in this passage, there are also hints of a generic lesson - that the meaning of any sacred text must suffer some amount of adulteration when it is siezed upon by latter day scholars who choose to interpret it in the context of their own times. I quote :

The obscuration had already proceeded far before the opening of the next great age of Indian spirituality, the Vedantic, which struggled to preserve or recover what it yet could of the ancient knowledge. It could hardly have been otherwise. For the system of the Vedic mystics was founded upon experience difficult to ordinary mankind and proceeded by the aid of faculties which in most of us are rudimentary and imperfectly developed and, when active at all, are mixed and irregular in their operation. Once the first intensity of the search after truth had passed, periods of fatigue and relaxation were bound to intervene in which the old truths would be partially lost. Nor once lost, could they easily be recovered by scrutinising the sense of the ancient hymns; for those hymns were couched in a language that was deliberately ambiguous. A tongue unintelligible to us may be correctly understood once a clue has been found; a diction that is deliberately ambiguous, holds its secret much more obstinately and successfully, for it is full of lures and of indications that mislead.

Therefore when the Indian mind turned again to review the sense of the Veda, the task was difficult and the success only partial. One source of light still existed, the traditional knowledge handed down among those who memorised and explained the Vedic text or had charge of the Vedic ritual - two functions that had originally been one; for in the early days the priest was also the teacher and the seer. But the clearness of this light was already obscured. Even Purohits of repute performed the rites with a very imperfect knowledge of the power and the sense of the sacred words which they repeated. For the material aspects of the Vedic worship had grown like a thick crust over the inner knowledge and were stifling what they had once served to protect. The Veda was already a mass of myth and ritual. The power had begun to disappear out of the symbolic ceremony; the light had departed from the mystic parable and left only a surface of apparent grotesqueness and naivete.The Brahmanas and the Upanishads are the record of a powerful revival which took the sacred text and ritual as a starting-point for a new statement of spiritual thought and experience. This movement had two complementary aspects, one, the conservation of the forms, another the revelation of the soul of Veda - the first represented by the Brahmanas, the second by the Upanishads. The Brahmanas labour to fix and preserve the minutiae of the Vedic ceremony, the conditions of their material effectuality, the symbolic sense and purpose of their different parts, movements, implements, the significance of texts important in the ritual, the drift of obscure allusions, the memory of ancient myths and traditions. Many of their legends are evidently posterior to the hymns, invented to explain passages which were no longer understood; others may have been part of the apparatus of the original myth and parable employed by the ancient symbolists or memories of the actual historical circumstances surrounding the composition of the hymns. Oral tradition is always a light that obscures; a new symbolism working upon an old that is half lost, is likely to overgrow rather than reveal it; therefore the Brahmanas, though full of interesting hints, help us very little in our research; nor are they a safe guide to the meaning of separate texts when they attempt an exact and verbal interpretation.

The Rishis of the Upanishads followed another method. They sought to recover the lost or waning knowledge by meditation and spiritual experience and they used the text of the ancient mantras as a prop or an authority for their own intuitions and perceptions; or else the Vedic Word was a seed of thought and vision by which they recovered old truths in new forms. What they found, they expressed in other terms more intelligible to the age in which they lived. In a certain sense their handling of the texts was not disinterested; it was not governed by the scholar's scrupulous desire to arrive at the exact intention of the words and the precise thought of the sentences in their actual framing. They were seekers of a higher than verbal truth and used words merely as suggestions for the illumination towards which they were striving. They knew not or they neglected the etymological sense and employed often a method of symbolic interpretation of component sounds in which it is very difficult to follow them. For this reason, while the Upanishads are invaluable for the light they shed on the principal ideas and on the psychological system of the ancient Rishis, they help us as little as the Brahmanas in determining the accurate sense of the texts which they quote. Their real work was to found Vedanta rather than to interpret Veda.

For this great movement resulted in a new and more permanently powerful statement of thought and spirituality, Veda culminating in Vedanta. And it held in itself two strong tendencies which worked towards the disintegration of the old Vedic thought and culture. First, it tended to subordinate more and more completely the outward ritual, the material utility of the mantra and the sacrifice to a more purely spiritual aim and intention. The balance, the synthesis preserved by the old Mystics between the external and the internal, the material and the spiritual life was displaced and disorganised. A new balance, a new synthesis was established, leaning finally towards asceticism and renunciation, and maintained itself until it was in its turn displaced and disorganised by the exaggeration of its own tendencies in Buddhism. The sacrifice, the symbolic ritual became more and more a useless survival and even an encumbrance; yet, as so often happens, by the very fact of becoming mechanical and ineffective the importance of everything that was most external in them came to be exaggerated and their minutiae irrationally enforced by that part of the national mind which still clung to them. A sharp practical division came into being, effective though never entirely recognized in theory, between Veda and Vedanta, a distinction which might be expressed in the formula, "the Veda for the priests, the Vedanta for the sages."The second tendency of the Vedantic movement was to disencumber itself progressively of the symbolic language, the veil of concrete myth and poetic figure, in which the Mystics had shrouded their thought and to substitute a clearer statement and more philosophical language. The complete evolution of this tendency rendered obsolete the utility not only of the Vedic ritual but of the Vedic text. Upanishads, increasingly clear and direct in their language, became the fountainhead of the highest Indian thought and replaced the inspired verses of Vasishtha and Vishwamitra. The Vedas, becoming less and less the indispensable basis of education, were no longer studied with the same zeal and intelligence; their symbolic language, ceasing to be used, lost the remnant of its inner sense to new generations whose whole manner of thought was different from that of the Vedic forefathers. The Ages of Intuition were passing away into the first dawn of the Age of Reason.

Buddhism completed the revolution and left of the externalities of the ancient world only some venerable pomps and mechanical usages. It sought to abolish the Vedic sacrifice and to bring into use the popular vernacular in place of the literary tongue. And although the consummation of its work was delayed for several centuries by the revival of Hinduism in the Puranic religions, the Veda itself benefited little by this respite. In order to combat the popularity of the new religion it was necessary to put forward instead of venerable but unintelligible texts Scriptures written in an easy form of a more modern Sanskrit. For the mass of the nation the Puranas pushed aside the Veda and the forms of new religious systems took the place of the ancient ceremonies. As the Veda had passed from the sage to the priest, so now it began to pass from the hands of the priest into the hands of the scholar. And in that keeping it suffered the last mutilation of its sense and the last dimunition of its true dignity and sanctity. posted by ventilatorblues Friday, November 25, 2005 at 12:40 AM