![\"Devotees](\"https:\/\/happychanter.com\/wp-content\/uploads\/2016\/02\/903.jpg\")
<\/a>Thaipusam takes place during the full moon of the Tamil month of Thai<\/em> (January\/February). The festival commemorates the occasion when\u00a0the Hindu Goddess Parvati gave her son Lord Murugan a spear called a\u00a0vel<\/em> to vanquish an evil demon, and devotees honour this victory of good against evil by\u00a0making\u00a0a pilgrimage to Murugan’s temple in the Batu Caves bearing offerings for the deity.\u00a0The vel<\/em> itself plays a central role in the celebrations, with many devotees piercing their tongues or cheeks with a miniature replica of the spear. Pilgrams are also encouraged on their walk with loud chants of “vel, vel”<\/em> by friends and family along the way.<\/p>\n The festival itself takes place over the course of 3 days, with the pilgrimage starting late at night on the first day, departing from the\u00a0Sri Maha Mariamman Temple in Central KL (which just so happened to be around the corner from my hotel, in a wonderful stroke of universal synchronicity).<\/p>\n A huge and brightly lit chariot containing a statue of\u00a0Murugan slowly makes\u00a0its way from the Temple with crowds of devotees accompanying it on a 15km walk to the Batu Caves. Many\u00a0of the pilgrims have fasted or abstained from meat for the preceding month,\u00a0and they walk barefoot to the caves, carrying pots of milk upon their heads. Much\u00a0of the crowd on that first night were people gathering\u00a0on the street to witness the chariot’s journey, with a lot of people choosing to make their way to the caves over the following days.<\/p>\n Over the next two days, the spectacle at the Batu Caves was a wonder\u00a0to behold. I was fortunate enough to meet Shan, a Malay tour guide (off-duty) and Mustafa, a tourist from Syria, on the train heading out to the caves. Shan was a fountain of knowledge\u00a0about\u00a0what was going on during the rituals we witnessed, and\u00a0Mustafa\u00a0proved to be wonderful company on a day that, strangely, did not attract the large numbers of curious tourists I would have expected.<\/p>\n Alighting the train, we were greeted by a scene of bright colours and loud music, as excited Hindus wandered along the many stalls and eateries set up for the festival. We made our way down to the river,\u00a0which is the focal point for the preparatory ritual before climbing the 272-step route to the temple within the cave. Here, the devotees cleanse themselves of their sins by washing in the river (or in more recent times in the showers that are installed for the event). They then\u00a0conduct rituals involving fruit and flower offerings, incense, and ritual dance to the deafening sound of drum beats, all with the aim of\u00a0entering into a trance state, during which one of the Hindu deities\u00a0is said to possess the body of the devotee, giving him or her the strength required for the next steps in the process.<\/p>\n It was fascinating\u00a0to see different people entering into trance, which happened after holy ash was pressed upon their foreheads to sacred words recited by a holy leader or an elder. Some made the transition quietly, with\u00a0body trembling and eyes rolling back into their heads. Others had a more intense\u00a0experience, marked by piercing shrieks or falling to the ground in convulsion. In all cases, after a few moments the devotee had calmed enough to have the miniature vel<\/em> inserted through their cheeks and\/or tongues, or fruits or flowers hung on their backs with individual hooks. Incredibly, despite the grisly nature of the ritual, I didn’t see one drop of blood fall from their wounds. The power\u00a0given to the devotees by the divine possession is said to prevent any pain being felt or blood flowing from the wounds during infliction.\u00a0They also gain extra strength to lift enormous kavadis<\/em> and carry them all the way up the steps into the cave. A kavadi<\/em>\u00a0(meaning “burden”) is a large metal-framed structure, often personally designed by the devotee in advance, and decorated with\u00a0peacock feathers, fruit, flowers, and images of Murugan and other deities.<\/p>\n Once the vels<\/em> and hooks are in and the kavadi<\/em> lifted, the kavadi<\/em> bearers, supported along the way by groups of friends and family, some bearing milk pot offerings of their own, make their way up the 272 steps into the Batu Caves.\u00a0The staircase itself is flanked by an enormous 140ft golden statue of Lord Murugan, in an gloriously imposing reminder of why we were all here. Everyone is welcome to climb the steps, so myself and Mustafa (Shan had left at this point) started the climb alongside countless yellow-clad determined Hindus\u00a0bearing their burdens up the final stretch of their pilgrimage. Reaching the top, the\u00a0entrance to the cave opened out into a vast cavernous space, where the devotees made their way to a shrine to deposit their offerings, pray, and finally take the\u00a0weight off their shoulders as kavadis<\/em> and piercings were removed and the devotees\u00a0came out of trance. Many simply collapsed in exhaustion after an incredibly intense day for all.<\/p>\n So why do these devotees put themselves through such an emotionally and physically\u00a0draining (if not downright painful) experience? Well from what Shan told me, along with what I’ve found online, the precise purpose of undergoing the torture of the Thaipusam ritual varies between participants, but is some combination of\u00a0atoning for sins, expressing gratitude, fulfilling vows, or praying for some desire to be realised. This variation\u00a0in motivations left me wondering about the reasons individuals make certain choices in the name of their faith.<\/p>\n Don’t blindly believe what I say. Don’t believe me because others convince you of my words.<\/span><\/p>\n Don’t believe anything you see, read, or hear from others, whether of authority, religious teachers or texts.<\/span><\/p>\n Don’t rely on logic alone, nor speculation. Don’t infer or be deceived by appearances.<\/span><\/p>\n Do not give up your authority and follow blindly the will of others. This way will lead to only delusion.<\/span><\/p>\n Find out for yourself what is truth, what is real. Discover that there are virtuous things and there are non-virtuous things. Once you have discovered for yourself give up the bad and embrace the good.<\/span><\/p>\n -Buddha (sort of<\/a>)<\/p><\/blockquote>\n I had a\u00a0thought-provoking\u00a0conversation with a French-Algerian Muslim yesterday. He is a fun and interesting character who has spent considerable time\u00a0travelling around the world, meeting people and\u00a0experiencing different cultures. I was particularly interested in his faith and practices – while he is somewhat of a liberal who, for example, doesn’t believe it is necessary for women to wear a hijab,\u00a0he is a nevertheless a\u00a0devout\u00a0believer who prays and doesn’t consume alcohol or pork.\u00a0Honing in on the pork question, I asked him\u00a0what the actual reason is for not eating pork.\u00a0He didn’t have any real explanation for it, but\u00a0his reason for abstaining basically came down to\u00a0“because the\u00a0Qur\u2019an says so”.\u00a0This is just one example of\u00a0the choices made by\u00a0so\u00a0many religious folk who adopt a practice essentially just ‘cos someone else said so – rather than taking the\u00a0standard\u00a0justification on board, but then looking within to really ask themselves “Does this practice really make sense? Where did the original instruction actually come from? Is it maybe outdated in this day and age?” I have no problem at all with people adopting practices like this under whatever religious faith they ascribe to, as long as the reasoning behind it comes from, or at least resonates with,\u00a0their own wisdom and common sense.<\/span><\/p>\n The\u00a0Thaipusam ritual practices were very interesting in this regard. One of the things that struck me about the festival was that everyone did things slightly differently.\u00a0By far most of the attendees I saw over the course of the weekend were just there to walk up the steps and pray. In the “devotee” category, most were just\u00a0doing the pilgrimage itself, many of those\u00a0barefoot and\/or carrying the pots on their heads, but not all. It was a small proportion who chose to go for the more extreme route of\u00a0self-mutilation and\/or\u00a0kavadi<\/em>-bearing, and even within that group the experiences varied, between those who had one relatively small\u00a0vel<\/em>\u00a0through their tongue, versus those who had multiple heavy fruits hooked onto their backs. The size, style and weight of the various\u00a0kavadis<\/em>\u00a0I saw also varied considerably. Moreover, no matter how each person chose to\u00a0celebrate the occasion,\u00a0everyone is\u00a0considered\u00a0on equal footing, each as individuals on their personal spiritual path;\u00a0I didn’t notice\u00a0any competitive\u00a0behaviour\u00a0or derisive side-looks\u00a0in a\u00a0“my\u00a0kavadi<\/em>\u00a0is bigger than yours” sense, for instance.<\/span><\/p>\n Even though the wider philosophy of the Thaipusam festival comes from a more general Tamil Hindu philosophy,\u00a0it nevertheless showcases\u00a0the potential for flexibility in a global belief system. Rather than the one-size-fits-all style adopted by so many religious traditions, doesn’t it make more sense to take the underlying\u00a0philosophy (which is essentially the same across all religions)\u00a0and adapt your own lifestyle and practice to whatever fits with your own intuition? We all have access to a fountain of spiritual wisdom and logic within, and it is this\u00a0inner Soul Self that should\u00a0be heeded when it comes to questions of spiritual practice, more than the centuries-old books we read, or the words of spiritual leaders who may only be unquestioningly\u00a0repeating what they have heard before. Certainly in my own practice,\u00a0chanting nam myoho renge kyo<\/em> <\/strong>has had a profound impact on my life<\/a> and\u00a0my understanding of how the universe works<\/a>, but I have never\u00a0seen the need<\/em> for the ritual accessories commonly used by Nichiren Buddhists to supplement the practice. For that is all most\u00a0rituals and traditions are – supplementary<\/em> to the core practice of connecting with something bigger. I do sometimes like to use the prayer beads gifted to me when I started chanting. The design of the beads\u00a0is likened to a human body, and so when you twist the loop and hold the beads, it is symbolic of holding your own life in your hands. This symbolism resonates with me, I like<\/em> the\u00a0reminder that I have control over my own life through my thoughts, intentions and actions, and that this practice enables me to better connect with my\u00a0inner Self. But I know that my practice will still be effective with or without those beads. A lot of similar accessories to a wide range of spiritual practices hold such symbolic meaning – and if that means something to you then by all means go ahead and adopt it. The mistake is when we start believing that the supplemental behaviour is somehow essential<\/em> to our\u00a0practice, and that we are somehow doing it wrong if we don’t use the beads, or the vel<\/em>, or the skull cap.<\/p>\n Spiritual beliefs are an intensely personal matter. Albeit in a rather extreme manner, the Thaipusam festival\u00a0caters for this individuality in a way that is sorely lacking in most other religious traditions, by allowing each person\u00a0to immerse themselves as deeply or shallowly as they wish in the ritual practices, without penalty or judgement. All of those pilgrims and devotees ultimately\u00a0deepen their connection with the divine no matter what method\u00a0they choose to honour their God(s).<\/p>\n<\/a><\/a><\/a><\/a><\/a><\/a><\/a>The Things We\u00a0Do…<\/h4>\n
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