The worship of Rama, Sita, Krishna, Radha, Christ, Buddha, Sri Aurobindo and the Mother is not just some kind of demonstrative act of devotion. It is a recognition that here are some lives that man can emulate. It is a recognition of divinity within the reach of man. Their greatness is what should inspire and move us. But since we also have a heart that loves, the reverence and adoration of such beings comes naturally since the deeper heart in us finds them lovable. Most importantly love and worship and adoration are some of the swiftest means of identification with the object of our love. Therefore does devotion and what we ignorantly call as deification hold within them a profound mystic truth that the modern mind looking at everything now with the lens of equality misses. No doubt all beings are equal in some deep essence and it applies not only to human beings but also to all creatures, the stone and the precious jewel, the elephant and the dog, the learned Brahmin and the outcaste, the meteor blazing through the skies and the dust below our feet, all carry within them the essence of divinity. We are all divine in this sense, in our deepest part and hence logically there is none greater or lesser and since all are equal all deification is an absurdity. Yes but this is one side of the Truth. There is another, an equally complimentary one, in fact of greater practical value in our present state. It is the truth of manifestation. The difference between human beings and in fact in the entire hierarchy of creation is the degree and extent to which one has been able to unveil the inner divinity and manifest it in life. All the rest is of little or no consequence. The mud in which the pig rolls and one in which the lotus blooms are very much the same in their common base. But the difference lies in the fact that while one has dug deep through the slime and searched and found and brought out the seeds of beauty and heavenly bloom, the other has remained as it is and even become a place where one can gather only more and more dirt even while one may enjoy it. Both start on a common ground but one has brought out of itself the heavenly bloom fit for offering to the gods while the other draws and attracts only stench and filth. One reveals to us the profound destiny of the mud while the other shows us the ugliness of the surface constitution. One is the blueprint for the future, while the other is simply an engagement with what is apparent. One is the object of adoration, the example we may follow, it shows what is our best possibility while the other simply turns our gaze towards the worst which we already know.
Let me close with these revealing words of Sri Aurobindo regarding God’s own example:
“For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhāvam āgataḥ; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve. This double aspect in the Gita’s doctrine of Avatarhood is apt to be missed by the cursory reader satisfied, as most are, with catching a superficial view of its profound teachings, and it is missed too by the formal commentator petrified in the rigidity of the schools. Yet it is necessary, surely, to the whole meaning of the doctrine. Otherwise the Avatar idea would be only a dogma, a popular superstition, or an imaginative or mystic deification of historical or legendary supermen, not what the Gita makes all its teaching, a deep philosophical and religious truth and an essential part of or step to the supreme mystery of all, rahasyam uttamam.
If there were not this rising of man into the Godhead to be helped by the descent of God into humanity, Avatarhood for the sake of the Dharma would be an otiose phenomenon, since mere Right, mere justice or standards of virtue can always be upheld by the divine omnipotence through its ordinary means, by great men or great movements, by the life and work of sages and kings and religious teachers, without any actual incarnation. The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow. That is why each Incarnation holds before men his own example and declares of himself that he is the way and the gate; he declares too the oneness of his humanity with the divine being, declares that the Son of Man and the Father above from whom he has descended are one, that Krishna in the human body, mānuṣīṁ tanum āśritam, and the supreme Lord and Friend of all creatures are but two revelations of the same divine Purushottama, revealed there in his own being, revealed here in the type of humanity….
For to the modern mind Avatarhood is one of the most difficult to accept or to understand of all the ideas that are streaming in from the East upon the rationalised human consciousness. It is apt to take it at the best for a mere figure for some high manifestation of human power, character, genius, great work done for the world or in the world, and at the worst to regard it as a superstition,—to the heathen a foolishness and to the Greeks a stumbling-block. The materialist, necessarily, cannot even look at it, since he does not believe in God; to the rationalist or the Deist it is a folly and a thing of derision; to the thoroughgoing dualist who sees an unbridgeable gulf between the human and the divine nature, it sounds like a blasphemy. The rationalist objects that if God exists, he is extracosmic or supracosmic and does not intervene in the affairs of the world, but allows them to be governed by a fixed machinery of law,—he is, in fact, a sort of far-off constitutional monarch or spiritual King Log, at the best an indifferent inactive Spirit behind the activity of Nature, like some generalised or abstract witness Purusha of the Sankhyas; he is pure Spirit and cannot put on a body, infinite and cannot be finite as the human being is finite, the ever unborn creator and cannot be the creature born into the world,—these things are impossible even to his absolute omnipotence. To these objections the thoroughgoing dualist would add that God is in his person, his role and his nature different and separate from man; the perfect cannot put on human imperfection; the unborn personal God cannot be born as a human personality; the Ruler of the worlds cannot be limited in a nature-bound human action and in a perishable human body. These objections, so formidable at first sight to the reason, seem to have been present to the mind of the Teacher in the Gita when he says that although the Divine is unborn, imperishable in his self-existence, the Lord of all beings, yet he assumes birth by a supreme resort to the action of his Nature and by force of his self-Maya; that he whom the deluded despise because lodged in a human body, is verily in his supreme being the Lord of all; that he is in the action of the divine consciousness the creator of the fourfold Law and the doer of the works of the world and at the same time in the silence of the divine consciousness the impartial witness of the works of his own Nature,—for he is always, beyond both the silence and the action, the supreme Purushottama. And the Gita is able to meet all these oppositions and to reconcile all these contraries because it starts from the Vedantic view of existence, of God and the universe.
For in the Vedantic view of things all these apparently formidable objections are null and void from the beginning. The idea of the Avatar is not indeed indispensable to its scheme, but it comes in naturally into it as a perfectly rational and logical conception. For all here is God, is the Spirit or Self-existence, is Brahman, ekamevādvitīyam,—there is nothing else, nothing other and different from it and there can be nothing else, can be nothing other and different from it; Nature is and can be nothing else than a power of the divine consciousness; all beings are and can be nothing else than inner and outer, subjective and objective soul-forms and bodily forms of the divine being which exist in or result from the power of its consciousness. Far from the Infinite being unable to take on finiteness, the whole universe is nothing else but that; we can see, look as we may, nothing else at all in the whole wide world we inhabit. Far from the Spirit being incapable of form or disdaining to connect itself with form of matter or mind and to assume a limited nature or a body, all here is nothing but that, the world exists only by that connection, that assumption. Far from the world being a mechanism of law with no soul or spirit intervening in the movement of its forces or the action of its minds and bodies,—only some original indifferent Spirit passively existing somewhere outside or above it,—the whole world and every particle of it is on the contrary nothing but the divine force in action and that divine force determines and governs its every movement, inhabits its every form, possesses here every soul and mind; all is in God and in him moves and has its being, in all he is, acts and displays his being; every creature is the disguised Narayana.
Far from the unborn being unable to assume birth, all beings are even in their individuality unborn spirits, eternal without beginning or end, and in their essential existence and their universality all are the one unborn Spirit of whom birth and death are only a phenomenon of the assumption and change of forms. The assumption of imperfection by the perfect is the whole mystic phenomenon of the universe; but the imperfection appears in the form and action of the mind or body assumed, subsists in the phenomenon,—in that which assumes it there is no imperfection, even as in the Sun which illumines all there is no defect of light or of vision, but only in the capacities of the individual organ of vision. Nor does God rule the world from some remote heaven, but by his intimate omnipresence; each finite working of force is an act of infinite Force and not of a limited separate self-existent energy labouring in its own underived strength; in every finite working of will and knowledge we can discover, supporting it, an act of the infinite all-will and all-knowledge. God’s rule is not an absentee, foreign and external government; he governs all because he exceeds all, but also because he dwells within all movements and is their absolute soul and spirit. Therefore none of the objections opposed by our reason to the possibility of Avatarhood can stand in their principle; for the principle is a vain division made by the intellectual reason which the whole phenomenon and the whole reality of the world are busy every moment contradicting and disproving.
CWSA 19: 148-149, 150- 152
And finally the Mother reveals its practical importance in very simple terms:
If you rise high enough, you find yourself at the heart of all things. And what is manifest in this heart can manifest in all things. That is the great secret, the secret of the divine incarnation in an individual form, because in the normal course of things what manifests at the centre is realised in the external form only with the awakening and the response of the will in the individual form. Whereas if the central Will is represented constantly and permanently in an individual being, this individual being can serve as an intermediary between this Will and all beings, and will for them. Everything this individual being perceives and offers in his consciousness to the supreme Will is answered as if it came from each individual being. And if for any reason the individual elements have a more or less conscious and voluntary relation with that representative being, their relation increases the efficacy, the effectiveness of the representative individual; and thus the supreme Action can act in Matter in a much more concrete and permanent manner. That is the reason for these descents of consciousness—which we may describe as “polarised”, for they always come to earth with a definite purpose and for a special realisation, with a mission—a mission which is decided upon, determined before the incarnation. These are the great stages of the supreme incarnations on earth.
And when the day comes for the manifestation of supreme love, for the crystallised, concentrated descent of supreme love, that will truly be the hour of transformation. For nothing will be able to resist That.
But since it is all-powerful, some receptivity must be prepared on earth so that the effects are not shattering. Sri Aurobindo has explained this in one of his letters. Someone asked him, “Why does it not come immediately?” He answered something like this: if divine love were to manifest in its essence upon earth, it would be like a bombshell; because the earth is neither supple nor receptive enough to be able to widen itself to the dimensions of this love. It not only needs to open, but to widen itself and to become more supple—Matter is still too rigid. And even the substance of the physical consciousness—not only the most material Matter, but the substance of the physical consciousness—is too rigid.
CWM 10: 73 – 74
About Savitri | B1C1-10 The Response of Earth (p.5)