Samantha's Journal
January
January 3, 2001
As I look out to the clean, gracefully flowing Ganges river, I begin this journal entry. What an incredible, transformative experience it is to live, lean and work on the banks of this great river. To the south is the Ganges and to the North is the Himalayas and in between is Parmarth Niketan, the ashram where we are staying. My time here has brought me to a heightened awareness of my mission. My purpose to weave together and apply the transformative capabilities of true environmental awareness and social action through strengthening the human potential of body, mind, and spiritual consciousness has become clear. My work with Transcendigital in India and the in-depth study of holistic yoga are central to the growth and nurture of this seed of intention. I am very grateful for this opportunity, for life and I give thanks to the Divine with every waking breath. I could have not received a better manifestation of my dream of India. As soon as we arrived in Rishikesh-- the land of seers, saints and mystics-- Miquael and I were warmly welcomed to our new ÒhomeÓ Parmarth Niketan. This place of magnificent inspiration does indeed fell like home! Two hour after arriving we were ushered into a Yoga InstructorÕs Training Course. Our teacher, Pratibha Joshi, or as she is affectionately called, Mataji (dear mother), is the teacher I was seeking. Schooled in the ancient form of Ashtanga yoga as described by Patanjali thousands of years ago, she has given us a holistic, authentic training that is rarely found in the US. Mataji is truly beautiful in every aspect of the word. She has not only energized my practice of hatha yoga, but she has revolutionized my understanding of Pranayama, chakra awareness, Sanskrit chanting, Kriya Yoga, Yoga Nidra, meditation, prayer and Indian cultural heritage.
Of these gifts I have found a new passion in the study of Kriya Yoga. This form of yoga is completely new to my practice. It has come at just the right moment in my yogic development. Kriya Yoga is the study of yogic purification. Purification in this sense is on all levels-- mental, physical and spiritual. Through various techniques the bodily purification cleanses the mind and spirit, mental purification cleanses the body and spirit, and spiritual cleansing purifies the body and mind. Kriya Yoga works with the body, mind and spirit interdependently. This is exactly what I was looking for! I have already received enormous rewards form this discipline. I am very excited to bring the study of Kriya Yoga and the holistic representation of yoga back to the USA to share.
In addition to Kriya Yoga, this course has blessed me with a greater understanding of the Sanskrit language. Many scholars have said that it is the original language. It is also said that just hearing the words Sanskrit prayer and chants have the power to change your life. I sense this to be true. The chants, prayers and names of yogic poses and philosophies have already impacted me in ways that I am still processing. I am very inspired to continued to learn this ancient form of communication. Being immersed in Indian culture is fascinating. In India there is no distinction between religion and culture. They are inherently intertwined. There are literally hundred of religions each with their own culture. Today I learned that there are 122 languages in India. Branching from these main roots are approximately 427 dialects. Also, the words ÒHinduÓ technically is not a religion. The term Hindu was contrived by the Muslims to describe the people that lived on the Sindu River. Then when the British arrived, not understanding the proper pronunciation, muddled the word Sindu to Hindu. Adherents of the umbrella term Hindu are devotees of thousands of deferent gods and goddesses with hundreds of different rites and rituals. The chosen god/goddess is usually determined by the family and the geographic location. One family could be a devotee of Shiva while another will pray to Kali. People in the north are typically devotees of the male representation god and the female in the south. The unifying denominator id that all of the deities are recognized and praised by everyone. Each manifestation of the divine is a physical manifestation of Brahman-- the omnipotent, omnipresent creator. There is one god with thousands of names and faces. These many faces were created in order for human to comprehend and experience the divine.
God literally is everything. The concept is so beautiful and magnificently vast. Therefor, in India you find people worshipping nature. The river, trees, sun, cows, everything is sacred. Every evening in Rishikesh we attend the ÒGanga Arti,Ó a ritual celebration for the Mother Goddess the Ganges River. A t the banks of the river, the men women and orphaned children that live in the ashram, perform the ritual. As the sun disappears into the water, a fire is lit and prayers are chanted in Sanskrit. The seductive sounding tabla drums are played and devotional songs are prayerfully sung. In the middle of the ceremony the young Brahmins (priests) light the ornate Arti (ritual lamp) and everyone takes turns making small, prayerful circles with the lamp. By this action, the fire takes the intention up to the heavens. The songs and drumming intensify until everyone has has their turn with the lamp. Upon the conclusion for the ceremony, gifts of light and flowers are given to the Mother Ganges. In contrast to the semetic cultures and religions, there is no concept of the sacred and the profane. God is everything and everyone. Yet filthy, orphaned children are running in the street and pollution saturates the air of the cities. How did this dichotomy arise in a country with such a compelling conception of the divine? Finally, with this visit I can begin to understand. After hundreds of years of British rule marked by oppression which had followed multiple Aryan and Muslims occupations, the culture was drastically tainted. But the complexity of the problem is profoundly deep, and can take a doctoral thesis to explore.
Through the study of Environmental Justice and working in the field of sustainable development, I have realized that environmental degradation and poverty go hand in hand. If the environment is to be salvaged, people must be empowered. Many people are working to create this essential empowerment. Swami Chidanand Saraswatiji (Muniji) the ashram where he is president, Paramarth Niketan, and the affiliated nonprofit organization, the Indian Heritage Research Foundation, (see opening page for further description), are the most profound example of environmental/human empowerment work I have ever witnessed. I feel so blessed to learn from and work with these spirit-filled people. I aspire to help them in any way possible-- for their work is truly making a difference. Applying the concept that God is everything creates a perfect basis for environmental education and social action. Together with Mataji, I am currently developing a comprehensive environmental education Curriculum to be integrated into the schools associated with the ashram and IHRF. I am excited and honored to be able to serve in this capacity. Soon, we leave for the Kumba Mela-- the worldÕs largest act of faith. We are going with all the people at the ashram: every teacher, guru, staff member, all 100 orphans, and other guests.
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