True pooja or worship is not a rule-bound ritual but a state of devotion and prayer and offering of ourselves at the Feet of the Divine, through whatever means, through the heart's love, through the body's work done as a service.
The first stir of creation is the primal vibration or the primordial sound. It takes place without any medium (since none was there). It expands endlessly in Space which is nothing else but Brahman (the Supreme Reality).
Friendship with the Divine is indeed the rarest gift that can be granted to us. When we aspire steadily for such a friendship then surely one day it is given to us and then life begins to change beautifully.
Indian thought and spiritual experience do not regard the gods and goddesses as final and last truth. They are each a power and aspect of the One Infinite Divine. There is but nought than the One alone, ekamevadwitiyam, One without a second, as the Vedas put it.
In India the festival of Lights is celebrated as Deepawali, meaning thereby a garland of lamps. It is generally regarded as the day Lord Rama returned to Ayodhya after defeating Ravana and thereby uniting with his divine consort Sita.
The connection between the inner and the outer, the spiritual and the religious, especially giving a new body to what we continue to follow as blind rituals, is a part of the complex work that needs to be taken up.
Looked at from another angle, the whole of Indian life, from birth to death and the hereafter, seems like ceaseless worship to various cosmic powers whose origins lie in profound yogic experiences reproduced and verified by countless sages and seers...
Though in the ultimate Truth this distinction would vanish since both Purusha and Prakriti are two poises of the One Reality, yet this distinction has its practical importance and hence we find it endorsed by Sri Krishna as well as Sri Aurobindo.
If God is hidden in the particle of dust then inevitably one day the dust below our feet will climb beyond thought towards its Godlike destiny. What is hidden must one day manifest. On the other hand, if we suppose that there is no such god then not only there is no hope, but nothing worth saving. [w]
The urge to help is one of the impulses that characterise the nobler side of our humanity. It is also a first corrective to our grosser forms of egoism and reminds us that we are neither isolated nor alone.
The lovers of the gold-pot can be left to their earnings and hoardings but the lovers of high and noble things, the lovers of idealism, the lovers of poetry and literature and art for the joy of it, the lovers of true love are the ones who are remembered when time enters an age to sweep it clear of all that is dead and gone.
True love is indeed a divinity in its own right. If true love is there or at least an effort towards it then one is already striving on the Path. It does not matter whether one outwardly believes in god or not or is into some formal practice. [w]
Let us close with a wonderful description of the awakening of this Divine Shakti in man revealed in Savitri which is going to open the doors to an inevitable divine destiny bequeathed to man since first his heart dared death and suffered life.