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Destination India!

Join Babe and Prism as we travel with spiritual author and teacher Andrew Harvey on a pilgrimage in honor of Lord Shiva to the great temple sites and spiritual power places of South India . . .​

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Postscript

7/5/2018

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Much has happened since my last post . . . As Andrew predicted, re-entry back into Western Civilization was slow. Thankfully, I live a very self-directed life as it took two-weeks to reintegrate back into my California lifestyle. During that time, I left my property only three-times: to buy groceries, to meet friends for a pup walk, and to take a much needed yoga class. Instead, my craving for silence continued as the energy brought back from India slowly integrated deeper within. After three-weeks, I became engaged once again in community work.
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2.16.09 to 5.23.18
In early April, my Boxer pup Peetie’s health began to decline requiring shorter walks at first, then pain medication. We “moved” downstairs to sleep as climbing the stairs caused him increased pain, shortness of breath and exhaustion. Together, we slept on the media room couch — often his 90 pound body on top of mine. As it was uncomfortable for him to settle down for more than a few hours at a time, we both got little sleep over the next month. After several more visits to our vet, it was recommended taking him to a veterinary cardiologist, who diagnosed Peetie with a tumor on the outside of his heart that had migrated into the interior. Nothing could be done but love him and keep him comfortable. ​
On May 23, I made the decision, after a couple of incredibly rough days/nights, to end my sweet Peetie’s life so he could join his brother Simba chasing stardust. It was a humane, but incredibly sad decision. So now, for the first time in 30 years I am without at least one pup. Still, the Universe was not done speaking to me as literally hours after saying a final good-bye to my beloved Peetie, the air conditioning condenser in my sports car blew up, and was donated to charity.
The following week, the bronze Ardhanarishvara sculpture — a composite of Shiva and Parvati— purchased in Tanjore arrived three months later than expected, after a strong letter from my credit card company. It is stunning and a powerful depiction of the animistic Andean principle of complementary opposites — along with another lesson in patience.

Two-days later, I left for Montana to attend a board meeting of the Cinnabar Foundation and site visits with some of our conservation grantee partners. We met in the breathtakingly beautiful northwest corner of the state.
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Closer to home, political activism around immigration and environmental issues have heated up (as elsewhere). Some friends and I walked in the Fourth of July parade with a large “liberty bell” to remind our Valley neighbors and visitors that we subscribe to the principle that our country was founded on “liberty and justice for ALL.”

My desire for silence continues. I am continuing to learn from my “dance with Shiva.” It is a dance requiring more mindfulness, continuous refinement and balance. Sometimes it requires almost no perceptible movement and at others bold motions. The dance can be done in silence or not; in private or in a crowd of people. No matter my mood or time of day, this dance opens my heart and brings me to gratitude. I am like a detective uncovering its subtleties. Even my doing-ness has shifted in a way I can only describe as having more stillness and power at the heart of it all. 

​So to all — those who were on this Indian pilgrimage to “Dance with Shiva” and those who were not — I honor and bless you . . . tukumunayniyoq — “the all-encompassing power of unconditional love!”
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Day 15: Homeward Bound . . .

3/2/2018

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Up at 2:30, Babe and I join several others from our group in the lobby a half-hour later to leave for the airport. After a brief glitch — it is way too early in the morning — that complicates Babe’s clearance to enter the airport, we wait in line to be processed through. Next, security. Babe and I both have our carry-on luggage searched and rescanned. By the time we reach our gate, we discover our plane is delayed due to heavy snow in London. No worries. After a cup of hot chocolate, Helen, Carly and I go off in search of the airport spa for neck and foot massages. There is even time to spare.
Finally, we board our plane — more than two-hours later than scheduled. My seat and seat mate are almost identical to the flight from London to Chennai two-weeks earlier. Thankfully, the flight is wonderfully uneventful and I am able to get about 5-1/2 hours of sleep. Upon landing Babe and I discover that our connecting flight to Los Angeles has also been delayed due to the snowy winter conditions. Whew!
When we are cleared to board our flight to Los Angeles, much to my delight I have been upgraded to business class! Secluded in my "pod," after a lovely dinner and movie, the flight attendant shows me how to transform my seat into a bed. I awake a good six-hours later in time for breakfast — feeling refreshed.
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Having missed my 8PM shuttle from LAX to home, I confirm a reservation on the 10PM shuttle. Soon thereafter, Babe and I discover our luggage did not arrive with us — strange because there was plenty of time between our delayed flights. Oh well . . . after filling out the necessary paperwork at Baggage Claim, we zip quickly through customs — clearly no luggage means no hold ups there! Pretty brilliant, actually.

With 30 minutes to spare, Babe and I say our good-byes. She heads to catch a nearby hotel shuttle for the night, while I go off to meet the shuttle. Curiously, I am the only passenger on the shuttle, which gives me plenty of room to stretch out and bask in the silence as we head north.

Arriving in the Santa Ynez Valley at 1 AM, my pup Peetie and his sitter Brendan are there to welcome me home — only two-hours later than expected. It feels good to be back home and snuggling with Peetie! All is very good . . .
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Day 14: Virupaksha Cave & Return to Chennai

3/1/2018

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Another gorgeous morning . . . hard to believe that this will be my last full day in India (at least this trip). My heart is so full of gratitude!

​This morning before breakfast and the heat of the day settles in, we drive to the trailhead — actually an alleyway that turns into a dirt path — for a short silent hike up to Virupaksha cave. It is here that Sri Ramana Maharshi lived and meditated for more than 20 years from 1899 to 1922. 
Reaching our destination before it opens for the day, we have time to meditate. Finding a medium sized boulder in partial shade, it is easy here to slip between the veils and soar into the state of luminous awareness. About 20 minutes later, others begin arriving. Taking off our shoes, we pass through an iron gate and wait in a courtyard outside of Virupaksha cave until it is time to enter.
After passing through an anteroom that has more photographs of Ramana, it is necessary to duck low — even for me — to enter the pitch black cave. It is much smaller than I had imagined. Across from the opening we passed through is an altar set up on a massive boulder that served as Ramana's sleeping platform.  Finding a space along the wall, I sit on the dirt floor in silent meditation — time ceases to exist. When I come back into ordinary consciousness, I sense others beginning to leave. I get up to leave, too. Forgetting how low ceiling height of the cave's ceiling, I whack my head before stopping briefly at Ramana’s altar to give thanks for the time spent in his energy field and for this powerful pilgrimage. 
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Hiking back downhill, I feel lighter — almost floating — over the rocks and ruts along the way. 
The magic of the morning holds me in silence as we drive back to the Sparsa Resort for breakfast, last minute packing, and to check out. Before boarding our bus to Chennai, we say our good-byes to Andrew and Jeff who are heading back to Mahabalipuram. Then we are off. 
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During some of the drive back I continue my reading of Brother John Martin’s “Four O’Clock Talks,” skimming through books purchased about Sri Ramana’s teaching, and closing my eyes to listen to sacred Indian flute music. Before arriving in Chennai, I spend time at the front of the bus learning from Nandi about the agriculture area we pass through, the amazing geologic rock formations, and general background information about Tamil Nadu to broaden my understanding of the region through which we’ve been traveling.
Immediately upon reaching the Quality Inn Sabari — closing the circle of our journey, we make dinner reservations at the Rain Tree on St. Mary’s Road and arrange for a taxi to take us to the airport in the (very early) morning. After a shower and change of clothes, Babe and I meet Nandi in the hotel restaurant for a drink before heading off to dinner.

Joining us for dinner at Xxxxxx are Helen, Carly, Robin, Michael and Richard. Our large group necessitates two taxis. While driving in India is generally a loud and chaotic experience, at nighttime it is even more so. On top of that the bright colors emerging from the blackness of the night is spellbinding!
Helen's friend Chindi Varadarajulu, whom we met on our first day in India, highly recommended this restaurant because of the high-quality food, which is delicious, and nighttime views from the rooftop restaurant. Cheers!
​After so many days in much smaller towns and villages, the bustle of the traffic and restaurant is exhausting. Back at the hotel, Babe and I have a scant 3 hours to sleep before it is time to leave for the airport. Everything is organized in readiness for a quick departure.
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Day 13: Darsham with Siva Sakthi & Farewell Dinner

2/28/2018

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No, Ramana kitty did not return last night. However, it was a night filled with many remembered and meaningful dreams!

Today, Andrew has a surprise in store for us. After breakfast, we drive into Tiruvannamalai to participate in a darshan with Sri Siva Sakthi Ammaiyar, locally known as “Silent Maa” and revered as one of the humble living saints here. Fortunately for us, a friend of Andrew told him that she holds darshan on the day of a full moon.
We arrive early to get a seat on a mat and sit quietly in mediation before she arrives. A hand-out at the entrance tells of a blessing she gave in March 2011:
"To experience 'inner peace', you should practice silence. The power of silence will take you to 'inner peace' and make you experience it. You should be well prepared and ready to experience the greatness of the 'inner peace'. Only through the practice of silence, the supreme power, inside the 'inner peace,' which is called Maha Lakshmi, can be experienced. No [sic] when you practice centering yourself in 'inner peace', you can experience the greatness of 'supreme compassionate light'. The 'supreme compassionate light' is the original form of Maha Lakshmi."
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Sri Siva Sakthi Ammaiyar
photo from her website
The room in which darshan is held is rectangular with the two long walls on either side of the entrance. About midway down along the left side of the room is an arm chair. Across from the chair and along both short sides of the room are rows of mats — about 4 or 5 deep. 

Before arriving, Andrew told us to be sure to look Siva Sakthi in the eyes. With that bit of information, I sit quietly in silence across from her chair in the second row. My eyes closed, I quiet my mind so I may be fully present to the experience. At some point my eyes open and I see a very small woman dressed in white sitting in the chair opposite where I am seated. 
Siva Sakthi scans the room before standing up and moving to her left in alignment with those seated. I watch in utter fascination as she scans each person, using her wrists in almost undetectably small movements to “wind” what I "see" as heavy energies (hucha) to her. Energetically, I watch her digest and radiate back to them purified white light (unconditional love).

When she shifts position to the right she is standing before the section I am seated. I feel myself lightening as she draws energy out and tearing up as she radiates the energy of unconditional love back to me. There are no words to describe the sensations. Suffice it to say, a very old cellular memory was triggered. Creating a ceke or luminous thread to Sri Siva Sakthi, I half expect her to reject it. She doesn't. Through this ceke, she allows me “drink” more from her reservoir of unconditional love.  An image comes into my mind of a baby suckling at their mother’s breast . . . as I was suckle directly from her heart center. [As I write this, even now when I close my eyes and focus my attention on that ceke, I feel myself filling up again with this exquisite quality of energy known in the Andes as kollana, experienced as unconditional love.

I have no idea how long I sat there with my eyes closed. What I do know is that when I finally got up to leave and walk outside, I had no words to share with others. In fact, it was hours later that some words finally formed. In the meantime, all I wanted to do was be alone . . . alone and quiet to savor the exquisite feeling of completeness I was experiencing . . . perhaps for the first time . . . or perhaps since I was an infant.
A little while later, while lying on a massage table at the Sparsa spa, I know in my heart that even though Sri Siva Sakthi was not part of our pilgrimage’s itinerary, she is the essential reason I was called to India through this trip. All of my spiritual healing work has been about growing and refining the quality of my relationships and engagements through love — kayao, payan, kollana. Now that I have experienced and been “seeded” with this higher frequency of love, my challenge is to grow, embody and use this kollana expression of energy to inform my relationships and engagements. Without a doubt, I am now fully baked and ready to return home.

After our spa treatments, Babe and I hire a tut-tut to go in search of an additional suitcase so she can bring back her collected treasures. From experience, I brought with me a medium-size duffle for that purpose. Our mission quickly accomplished, we return to Sparsa Resort and begin packing.
This afternoon Andrew made time for us to visit with him one-on-one to ask remaining questions and give feedback about our pilgrimage. I, who was so full of questions at the start of this journey, have none. My time is spent sharing our experiences with Sri Siva Sakthi as well as to express my heartfelt gratitude and admiration for the architecture of this pilgrimage, which gave me a structure to develop another map of consciousness to overlay on those that have brought me to where I AM.

​Packed for our return to Chennai tomorrow morning and dressed to celebrate our "Dance with Shiva", Babe and I head to Andrew’s room where vodka and gin are flowing. The energy is completely different than just a few hours ago — it is noisy and after almost two-weeks together the stories exchanged are wrapped in the intimacy of shared experiences. Nandi gifts us with red scarves to remember our time together. Andrew spiritedly belts out a Marlena Dietrich ballad. Before heading off to the dining room for our Farewell Dinner, Robin suggests we hold hands as she leads us through a closing ceremony during which we gift the person to our left with a word. The word given to me by Michael resonates perfectly.

​This has truly been a remarkable trip —  great respect for each other’s journey and drama-free!
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Photo: Courtesy of Carly
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Day 12: Pradakshana & Arunachaleswarar Temple

2/27/2018

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Surprisingly, I feel incredibly rested after a night of vivid, lucid dreaming. Metaphorically, each experience on this pilgrimage is confirming a deep knowing and offering another piece of the “how” my life is recalibrating to a truer “North.” 

In the midst of my personal work during dreamtime, literally and magically in the early morning hours, with our curtains open to the moonlight and windows closed so not to attract in mosquitos, a “tiger striped” kitten found its way into our room and took up residence curled up with Babe. Still quietly there when I wake to John Lennon singing “Imagine,” Babe has named her Ramana!
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Before breakfast and the heat of the day sets in, our group sets out on a walking tour around Mount Arunachala. This circumambulation of the sacred mountain is known as Pradakshana (“pra” signifies the removal of all sins, “da” the fulfillment of all desires, “shana” the freedom from the cycle of rebirth), and is a popular pilgrimage. Along the way, we stop at various shrines as well as sacred rocks and trees to make offerings.​
Our group makes it about one-quarter of the way around and after stopping for refreshment and facilities, returns to Sparsa via our bus. Babe and I, however, continue on — it is so good to be walking, seeing India from the ground rather than a bus-eye view. We continue to stop at temples, find a small shop where we purchase spices, and interact with locals using smiles and hand gestures as our means of communication. If I haven’t said it yet (or even not recently), I love India . . . at least the province of Tamil Nadu!
As the intensity of the sun rises higher in the sky, the umbrellas we've been carrying become our shade. Hot, sweaty, and both or us wanting to return to the Sri Ramana Maharashi Ashram before the bookstore closes for the afternoon, we hail a tut-tut at about the one-half mark around Mount Arunachala. Our tut-tut adventure is deafening and smelly, especially when we stop for petrol. Afterwards we get caught in major traffic congestion — at least it seems major to me!
Arriving at our destination, we see others from our group who have come back to spend more time here as well. After making our purchases of more books and photographs at the bookstore,  Babe and I sit on the steps outside to eat the power bars we’ve been carrying with us as well as some cookies purchased on our walk. Parting ways after finding bathroom facilities, I go off to further explore the Ashram, photograph and spend time in silent meditation.
Returning to Sparsa via tut-tut, we first stop at the women’s collective — Shanthimalai Handicrafts Development Trust — I first spotted yesterday when we drove into Tiruvannamalai. Our driver waits while we shop. Babe picks up some gifts to bring home and I purchase a selection of incense.

Our driver takes us on a “short-cut" backroad to the hotel, which is a very narrow dirt and sand track with lots of  bumps (and no suspension) along the way — we knowingly look at each other thinking what an adventure!

​Famished, we are grateful the restaurant is still open when we arrive at Sparsa. We order refreshing mango lassi, a mushroom pepper stir fry that is yummy delish, vegetable fried rice with cucumber raitha and garlic naan. Fully satiated, it’s time for a cool shower and siesta . . . however, first we must change our spa appointments as the day’s itinerary was turned upside down. Fingers crossed, we can book spa treatments for tomorrow!
Around 5PM, our group gathers to leave for the Arunachaleswarar Temple, which is thought to be the largest in the world dedicated to Shiva. Dating back to the 11th century, it is one of the most captivating temple sites in India. The complex includes nine towers, walled and cloistered enclosures, a large Shivaganga Tank, and a vast thousand-pillared hall. Unfortunately, the temple proper is not open to non-Hindus.
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When we arrive, the Temple  is awash in the golden light of late afternoon. I am awestruck — and always hope to be — by the magnificence of architecture and the knowledge that thousands of others have walked barefoot over these same stone floors and gazed at the stories told in the intricate stone carvings. I am humbled by the devotion expressed by the hundreds and hundreds of people of all ages who come day and night to receive blessings and moksha.
We walk by an elephant that takes paper rupees from one’s hand and gives it to his trainer in exchange for receiving a blessing on one's head with his trunk. I silently pray as I receive my blessing that this gorgeous animal is well cared for and loved.
Working our way deeper into the temple complex, we encounter music being played and there is a party-like atmosphere as tonight — the night before the full moon — a puja is being celebrated. In the Nandi shrine, several priests decorate the granite bull with garlands of flowers and prayers. Every so often, the crowd goes wild as the Nandi seems to discharge flowers into his audience. This goes on and on. It is impossible not to feel the high-voltage energy being released by all the devotees of Shiva.
“Om nama Shiva!”
I feel baked . . . filled to the brim with experiences and insights that are just needing to seep deep into my unconsciousness. I am needing not only silence, but no activity so I can nurture these many “seeds” that have been planted here in India so they “grow corn” as Andean medicine people say. 

Tired and longing for silence after a long and heartfelt day. Babe and I go back to our room, order room service — same meal as lunch, it was so good — and settle in for an early evening of reading and meditation before turning out the lights and wondering if Ramana kitty will be back for another visit . . . this time we leave the window open a crack!
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Day 11: Off to Tiruvannamalai

2/26/2018

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After breakfast we say our farewells to Brother John Martin and others at Shantivanam Ashram. To be honest, I would have liked to stay on here a few more days, as this has been such a rich and rewarding time for both contemplation and re-awakening. Today’s long drive is to Tiruvannamalai, which takes more than three hours. Armed with six books I've purchased from the ashram's bookstore to help me continue mapping the intersections of Christian, Hindu and Andean cosmologies, I board our bus.
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Also in my growing number of bags are another six books by Sri Aurobindo and Brother John Martin to be given to friends as "bread for their journey."  Time passes rather quickly spent in silent meditation, reading "The Four O'Clock Talks" and photographing out of the window. Along the way is a bathroom stop and opportunity to purchase treats — every road trip needs snacks! Just like in the U.S., the cookies and chips all seem to contain the same ingredients . . . perhaps they are the Indian equivalent to flour, sugar, salt and oil . . . though rather tasteless, along with a left-over bison bar from home, I am satiated for now.
As we approach Tiruvannamalai, Andrew tells us that this is one of the most sacred cities of Tamil Nadu. — the home of Shiva and his consort Parvati. It was also the home of Sri Ramana Mararshi, who lived and meditated here for 54 years.

​Arunachala Hill — the Red Mountain — forms a backdrop to the town and is considered the holiest of mountains for Shivarites, who believe this is where Shiva appeared as a column of fire (sthavara linga) to assert his supremacy over Brahma and Vishnu.  
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Sri Ramana Mararshi
Because the essential lingam or symbol of the divine generative energy of Shiva is in Tiruvannamalai, holy people pilgrimage here to seek liberation (moksha). Further, it is believed there is a “zone of liberation” that extends 25 mile around Arunachala Hill that grants to all who live within this area immediate release from karma. 

​Tiruvannamalai is a city island in an otherwise agricultural area. The most conspicuous structure is Arunachaleshvara Temple, which encompasses 25 acres and is one of the largest temple complexes in India. Portions of the temple complex date back to the 11th century. Unfortunately, only Hindus are permitted in the temple itself, so we will not get to see it’s linga, which is encased in gold and not surprisingly represents the element of fire.
Being a bustling city, motorcycles, bicycles and tut-tuts fill the city center with noise, chaos and carbon emissions. Thankfully, we weave our way through the city and back out into the countryside to the Sparsa Hotels & Resort where we will be staying for the next three nights. The hotel is lovely. I immediately fall in love with the perimeter “fencing” made from large slabs of local granite somehow held together and upright. After checking in and receiving welcoming garlands and bindis, we are invited to partake in a complementary foot massage. Yes, please!

The guest rooms are in building blocks with two upper and two lower rooms made of stucco and granite blocks. Lovely stone staircases lead up to the upper rooms. Babe’s and my room is on the ground floor at the very far edge of the property — very quite —except for the chirping of birds and chatter of local monkeys playing in the lush landscaping.

After freshening up, we head to the dining room for a very late lunch that includes mango lassi, garlic naan, vegetable biriyani and coconut and cauliflower curry. Afterwards, we head to the spa to make appointments for the next afternoon, explore the grounds, including the beautiful pool, and rest.​
Once the heat dissipates, we head to Sri Ramana Mararshi Ashram. Enroute, Andrew shares more about this holy man. Following is what captured my attention:
  • Ramana Maharshi was born in Tamil Nadu in 1879. He made his way to Mount Arunachala at the age of sixteen, after a near-death experience, where he spent 20 years in silence and isolation living in caves.
  • ​Like other spiritual traditions, there are three ways of receiving spiritual initiation in India: through touch from a realized person; through teachings from a guru; and through silence, which is generally considered the most potent way.
  • During Sri Ramana’s time living in isolation and silence, he underwent a deep inquiry into the nature of being and revealed the direct path to Self-inquiry and awakened mankind to the immense spiritual power of Mount Arunachala, the spiritual heart of the world. Ramana is recognized as India’s most revered guru of the modern age and is acknowledged as Bhagavan Sri Ramana Maharshi.
  • The upadesa or spiritual guidance given by Sri Ramana was secret, in the sense that it was given personally to each disciple, and was directed and adapted to their character.
  • Sri Ramana was so intensely active and yet so subtle was his activity that casual visitors generally failed to perceive or believe that he gave them upadesa at all.
  • Like other Masters, Sri Ramana  understood that submission to a guru was not submission to any outside oneself, but to the self manifested outwardly in order to help one discover the Self within. “The Master is within; meditation is meant to remove the ignorant idea that he (she) is only outside.” In this way, as long as you think you are separate or are the body, an outer Master is also necessary and will appear bodily. When one no longer identifies oneself with the body, the Master is found to be none other than the Self.
  • Similarly, when a guru realizes his identity with the Absolute, there is no need to say so, as there is no ego left to affirm the identity. Also, there is no need to say that he/she has disciples, for being beyond otherness, there can be no relationship for him/her.
  • Sri Ramana did not leave the Mount Arunachala until his spirit united with the holy mountain in 1950; many people witnessed his light enter the sacred mountain as the life in his body expired.​​
After leaving our shoes at the entrance of the Ashram, we make our way as a group into the main building. I am immediately struck by how peaceful the ashram’s energy is though there are hundreds of people. Walking past the bookstore, which is presently open, and up some steps, we make our way into a large building. Here, we are immediately confronted with a huge painted portrait of Sri Ramana sitting on top of a tiger skin. 
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The artist captured his gaze so that it penetrates deeply no matter where I stand. It is a challenging yet benign gaze that neither gives nor takes. Laser-intense, it has the ability to cut through one’s ego-self . . . at least mine. I cannot take my eyes off of his. Tonight, I will not sleep. This holy man is another reason I was called to come on this pilgrimage to India.

At some point, the sound of singing draws me into the main hall. Surrounding Sri Ramana’s samadhi there are a dozen or more young boys singing in a fashion that evokes a deep longing within me. It brings up memories of my mother singing and cooing to me at bedtime. I have no idea how long I stood there listening. Mesmerized. In time, I become aware of a processional of people circling around me and others standing along the barrier surrounding Sri Ramana’s samadhi. I fall in line and circumambulate with others until I reach an exit to outdoors. In another much smaller room there are scores of photographs of Sri Ramana and even more in a connecting room of about the same size. I also see the room where he attained Mahasamadhi (left his mortal coil), and the Samadhi shrine of his mother that is known as the Matribhuteshwara Temple.
With about 30 minutes left before our group is scheduled to leave, I make my way back to the Sri Ratana's portrait that captivated my attention when we arrived. Sitting with my back against one wall, I sit in silence gazing into his painted eyes and create a ceke or luminous thread to (the energy of) him and his ashram. When someone taps me gently on my arm, I come back into the room and into my body. Making my way back to where we left our shoes, I notice the bookstore is now closed. Perhaps there will be time tomorrow to come back when it is open to browse and purchase some of Sri Ramana’s writings.

Back at the Sparsa Resort, after a hot shower and light dinner during which Babe and I exchange thoughts and personal insights from throughout the day, it is time to slip between the veils and process the day’s experiences. I am so blessed to be sharing this pilgrimage with someone who knows me so well having been a part of each other’s healing journeys.
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Day 10: Shantivanam Ashram

2/25/2018

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This morning I wake early to make Morning Prayer. Much to my surprise, much of the ceremony is very much like a Catholic mass, including standard lines spoken by the priest and answered by parishioners. Before the Blessed Sacrament, sannyasi (third level members of the community who have made a total and final dedication to God and wear the kavi dress) offer “arati,” the circular motion of waving burning incense before sacred objects and priests that symbolizes making manifest the hidden Christ. During the offertory portion of the Mass, offerings are made to the four elements: water, earth, air and fire, which is a Hindu puja tradition representing the whole of creation being offered to God through Christ as a cosmic sacrifice. Water is sprinkled on the altar to sanctify it, and then on the officiants to purify them, including himself. Fruits of the earth toiled by human hands are offered in a manner similar to “bread and wine.” Eight flowers are then offered accompanied by Sanskrit chants, which represent the eight directions of space and that the Mass is the “center” of the universe thus anchoring it to the whole of creation. This is followed by another “arati” with incense, then with camphor symbolizing “fire.”

From my perspective, the Mass itself is like a living Andean despacho whereby the whole of creation and humanity are offered to Spirit (aka through Christ to the Father). Meanwhile, sacred Christian and Hindu songs are sung. Communion is given, and at the end of the Mass, we all line up on either side of the main aisle to receive a blessing of “sandal paste” — sandalwood is considered the most previous of all woods and symbolizes Divinity. Its sweet fragrance is perceived as a symbol of divine grace, and is put on the forehead as a way of consecrating the body unconditionally to God. This certainly is a marriage of traditions rich in symbology and ritual.

After Mass comes breakfast. Then, I head to the Library porch to read and ponder my notes from Brother John Martin’s talk yesterday. In particular, the following thoughts arise mapping between what was said yesterday and what I know from studying the Andean maps of consciousness:
  • It is not about “Becoming,” but rather “unfolding” into the truth of our divine nature as a reflection of God (Spirit). The former being ego-based, whereas the latter describes a momentum that propels our journey towards transcendence.
  • Deep Sleep state of consciousness is equivalent to Universal Consciousness — beyond dualistic divisions that keep us separate.
  • Unitary Consciousness is equivalent to Luminous Awareness.
​Brother John Martin’s description of the four states of Human Consciousness in the Vedic tradition map to the Andean cosmology and corresponding luminous energy fields as such:
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  • The journey to transcendence in each tradition is about expanding consciousness from the personal to Oneness.
  • Brother John Martin’s teaching that wisdom comes from action; action comes from wisdom is equivalent to the vertical axis of the Tiwantinesuyu cosmology that describes the three Worlds — Hanaqpacha (upper), Kaypacha (middle), Uhupacha (lower) — which map to our bodies as mind (thoughts/vision), heart (emotions), belly (action), respectively, and instructs that when visions and actions are aligned through an open and unconditional heart they are in service to Spirit.
  • Other equivalents I understand are between “Brahman” and “Wirococha” as the Creator of all that is, and “Atman” and “Illya” as energy before it comes into form — pure potentiality.
  • According to the Vedas, our true self is that which lives in the past, present and future. This, too, is analogous to the understanding of waykey in the Andean cosmology that describes our eternal “soul” nature that exists outside of time and space.
  • The analogy of “water into wine” is analogous to the refining of our affinities from kayao (literal) through payan (metaphorical) to kollana (essential).
  • My thoughts move to the distinction between sages and prophets. I feel so blessed and peaceful to have found my path towards transcendence through the animistic wisdom tradition of Andean shamanism. It has been such a powerful teacher for me and a vehicle for deep personal healing. Perhaps this distinction is what separates and unites Andrew’s comments to me several nights ago . . .​
After sitting with all this and dozing in the shaded heat, I am ready to visit Father Bede’s hut. It is small and simple. On his bed is a bas-relief sculpture of his face and hands — I reach out placing my hand in his — along with a woven fabric depiction of Shiva as Nataraja, a garland of flowers and seed pods, and embroidered throw pillows. There are also some photographs, including one with his mother, a crucifix, a cabinet with books and other personal items, and a framed Birthday Wish poem by a Brother Gerald Peter — it ends:

 “ON THIS YOUR GOLDEN BIRTHDAY, MY WISH IS FOR YOUR LIFE TO CONTINUE MANY YEARS YET, IN THE SERVICE OF HUMANITY, LIKE THE SUN RISING ……..”

​Settling myself in the solitary chair, I still my mind to feel and connect cekes or luminous threads to the energy embedded in Father Bede’s hut. I close my meditation asking for his prayers and guidance as I continue my journey of unfolding.
To be honest, I missed Mid-day Prayers and I don’t remember eating lunch, but I must have as it was only hours ago. I do remember going to the bookstore to purchase several copies of Brother John Martin’s Four O-Clock Talks to give as gifts to friends who are consciously on their spiritual paths, and going back to the Library porch to read.

At the appointed hour, I walk to the meditation building for another Four O’Clock talk. Today, Brother John Martin describes various types of  darma that we are meant to live and correlate to the four stages of consciousness evolution. He tells us that an avatar comes into this world when it is in chaos to reestablish darma. He says: 
“Some people feel it is a material fight between good and evil, and others believe it is a spiritual battle. The battle in our present time is righteousness vs. self righteousness. Righteousness must transcend to the Divine. This is not about reincarnation. Action is needed — love (social justice/environmental justice) not battle. We must take responsibility for our actions/inactions.”
Other things I gleaned from Brother John Martin’s talk:
  • The Hindu goal of life is moksha is the transcendent state attained as a result of freedom and liberation from the law of karma (sum of all of actions that determines one’s fate) and samsara is the cycle of life and rebirth in the material world.
  • Christ taught that humans are all about relationships — giving and receiving. Through relationships we experience God, compassion and love.
  • The purpose of life is transformation of the ordinary life into divine life. The first step we must all undergo is personal transformation through service to others. This brings about Collective transformation whereby everyone is elevated to Divine Consciousness. This action expresses the fullness of love of God. [Note to self: As Brother John Martin explains this, I map his articulation to the Andean concepts of ranti and hapu as expressions of Divine Consciousness.]
  • ​​The Kingdom of God is Truth manifested through action.
After dinner Andrew shows us a film in which he interviews his beloved teacher and mentor Father Bede Griffith. My head is swimming with thoughts of the Truths that are reinforced in each map of consciousness I have studied over the years . . . so it is surprising that sleep comes as soon as my head hit the pillow.
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Day 9: Shantivanam Ashram

2/24/2018

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Today our group is switching gears to immerse ourselves in monastery life with a two-day stay at the Shantivanam Ashram. This will be a silent retreat and I am so looking forward to this time of deeper reflection.

But first, having slept 13 hours since returning to the Ideal Resort after lunch yesterday, I wake before dawn.
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Babe has already risen and gone to meditate by the river. After throwing on some clothes I head there, too. Bird life along the river is awakening. Egrets wade in the deep mud shallows as other birds also search for food. In the distance a man coaxes his ox to pull a cart cross the river. The sky is just beginning to display the colors of dawn. Finding the perfect spot, I open sacred space and and slip behind the veil of ordinary consciousness . . . until 20 minutes or so later human sounds bring me back into my body.
Enroute to Shativanam Ashram, Andrew shares more with us about Father Bede Griffith, who seems to have been a major influence. Combined with what I researched before coming on this pilgrimage this is what I understand thus far:
Father Bede was born Alan Richard Griffiths, in Surrey, England (1906). An excellent student, he earned a scholarship to the University of Oxford and studied English literature and philosophy, and graduated with a degree in journalism. After graduating, he and some friends moved to the Cotswolds and began what they referred to as an “experiment in common living” — a lifestyle attuned to nature. Though lasting less than a year, he decided to seek holy orders in the Church of England. He was advised to first gain some experience in the slums of London, which brought him to a spiritual crisis and then breakthrough. While staying at a Benedictine monestery (1931), where he felt at home with the life, he converted to Catholicism and entered the novitiate (1932) where he was given the monastic name of “Bede,” and was ordained to the priesthood in 1940. He was sent to a monastery at Farnborough, Hampshire, where he came to know Father Benedict Alapatt, a European-born monk of Indian descent to wanted to establish a monastery in India. Having already been introduced to Eastern thought, yoga and the Vedas, Bede became interested in this proposed project. He was sent to India on the condition that he was to be there as a priest subject to a local bishop (not as a member of his abbey), which meant that he would be giving up his vows. In 1955, he and Father Alapatt left for India. He helped found a couple of monasteries (ashrams) at took the Sanskrit name “Dayanaanda” — bliss of compassion — and wrote “Christ in India.” ​

Bede first came to Shantivanam Ashram in 1957-58, and moved there to assume stewardship (1968). The Ashram had been founded in 1950 by a French Benedictine monk and another Frenchman. The religious lifestyle at the ashram was, and continues to be, a mixture of English, Sanskrit and Tamil in the religious services. Its missions to bring the riches of Indian spirituality into Christian life, to share in the profound experience of God that originated in the Vedas, was developed in the Upanishads and Bhagavad Gita, and has since come down to the present through a continual succession of sages and holy men and women

Under his charismatic leadership, Shantivanam became an internationally known center of dialogue and renewal. During his tenure, he reconnected with the Benedictine order through the Camaldolese monks. He also wrote 12 books on Hindu-Christian dialogue. In January 1990, Bede suffered a stroke, and was declared healed a month later. During the next two years he traveled internationally giving lectures and meeting with the Dalai Lama. He arrived back at the ashram in October 1992, to film a documentary about his life (“A Human Search”) and three-days after the completion of filming, on his 86th birthday, Bede had a major stroke, followed by a series of more strokes, and died on May 13, 1993 at the age of 86.
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Looking out the window while driving to the ashram, I make a mental note to ask my friend Praneet about trash pollution in India. It is prevalent everywhere — and it is impossible to know whether it is cultural, lack of infrastructure or education. Possibly all of the above. India is by no means unique in this, it just seems so sad to see such beautiful landscape, waterways and towns/villages so littered; not to mention unhealthy for people and wildlife.
Forewarned that the accommodations at Shantivanam Ashram are humble and basic, it is a welcome surprise that we have single rooms with netting over the beds, a chair and table, bookcase, overhead ceiling fan and an ensuite wet bathroom with toilet, sink and shower facilities. Being so hot and humid, who cares whether there is hot water! Also staying at the ashram, which by the way costs nothing to stay, but guests can make an offering to cover their expenses, is a small group from France
After settling in, I head to the main common room where we sit on floor mats (or some on low benches) along the walls with a metal plate (more like a cake tin), spoon and cup in front of us. Before being served by today’s volunteer kitchen staff, we sing praise to the Lord. Afterwards, the volunteers make their way to each of us serving sprouted mung beans, rice, samba, a thin yogurt drink and bananas from large pots, bowls and pitchers. 
To my surprise and delight the food is tasty and filling. Quickly I learn to gesture for small amounts as the portions ladled out are huge, and even though scraps are fed to the animals, I do not like to waste food. After the meal, we sing praise to the Lord again — this time it is easier to pick up the Hindu words and melody. Then, we make our way to wash our own dishes . . . scrapping scraps into a compost bucket, before working our way through three washing stations — rinse, wash, and final hot rinse. [NOTE: These dining photos are courtesy of Carly.]

One thought while eating lunch in silence was how inevitable it seems that the Beatles broke up after coming to India — what a respite it must have been at first for them, and yet how destabilizing when it was time to reenter their celebrity lives and the expectations others had of them. In contrast, when I return home except for finishing up tax filings and a few other short-term commitments, I see myself being very quite for awhile, continuing to read the books I am accumulating on this trip and chronicling this journey through my blog as a means of growing and strengthening the cekes or luminous threads I am actively creating to these experiences. How my service in this world will change, I’ve no idea. That it will, seems inevitable.
After lunch, Babe and I silently decide to explore walking past an intricate gravity fed irrigation system of channels that divert water into the animal areas as well as sunken beds where banana trees and assorted other plants are growing; two octagon-shaped meditation buildings; Father Bede’s hut, which I plan to spend time at tomorrow; a beautiful pink stucco octagon Temple where morning/evening prayer service is held; and the samadhis for Jules Monchanin (Swami Parama Arubi Ananda) and Henri Le Saux (Swami Abhishiktananda), founders of the ashram; Father Bede Griffith; Brother Michael, and Swami Amaldas. Later I learn that ashram supports itself, in part, by cultivating 8 acres of land and its dairy operation. Additionally, the ashram runs a Home for the Aged and Destitute, a community education project that provides 420 children with school books/clothes/uniforms, a milk distribution program targeted to children under three years old to stave off malnutrition, and builds/repairs housing for the homeless.
​Our route takes us back to the front gate where we turn left towards where the river is suppose to be. There are several trails at the “end of the road” — we head straight ahead passing several young men on motorbikes. Rather than seeing the river, we see small hills after small hills of sand seem to stretch for miles. The sun is brutal without shade from the banana trees at the ashram. After pushing on for 15 minutes or more with no river in sight and somewhat dehydrated, though I’ve been sucking water continually, we turn back towards the ashram.

Presently, I am sitting on the porch of the Ashram’s library relaxing in the “coolness” of the shade” and catching up in my journal. When I close my eyes, I “see” the form that an India-inspired body of new artwork will take. All is good. My creative (feminine) energy is not stagnant. The Library serves as a study center and contains both books of Christian philosophy and theology as well as on Hinduism, Buddhism, and other religions. ​
Our group gathers at the larger Meditation Room at 4 PM to hear Brother John Martin’s Four O’Clock talk. He speaks of the founding of this ashram during same time period (1964-ish) as the Ecumenical Council’s decision to “opening up” Christ so his message is understood in context to the world we live in today. Father John Martin tells us:
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Brother John Martin, center back
There are two spiritual categories of spiritual traditions — the Wisdom tradition (e.g. Hinduism, Jainism, Tao) and the Prophetic tradition (e.g. Christianity, Muslim, Zoroastrianism, Ba’hai). Each has a unique way of interpreting spirituality. The mission of Shantivanam Ashram is to marry the two and establish a comtemplative life based on the traditions of Christian monasticism and of Hindu Sannyasa. The latter being a renunciation of the world in order to seek God or in Hindu terms, “liberation,” which goes back many centuries before the birth of Christ and continues to the present day. [Immediately upon hearing this, I feel goosebumps rising on my forearms and a chill run up my spine — this talk will allow me to overlay yet another map of consciousness.]

Brother Martin says: "From the Wisdom perspective there is a very different interpretation of Christ. Truth is the marrying of the two. Truth is unity. And, we don’t have unity today." [The map Brother John Martin overlays is identical to the horizontal axis of the Andean Tiwantinesuyu map of consciousness that describes complimentary opposites and the uniting of similar (masintin) and dissimilar qualities of energy (yanantin) to create the third way of being (taqé) that is beyond duality and achieved from the place of cooperation, collaboration, and unconditional love. This third way is unity: wholeness: Oneness.]

We are told that Hinduism is a variety pack of interpretation. However, the foundation of all Hindu sects is the Vedas, which he says is the same within Christianity in that they all interpret Christ. To illustrate this, he lays out the following comparison:
VEDIC

One god called by many names (monotheistic); evolved from 4500 BC to 500 BC

Omnipresence of god — whole University is animated by god

​Creation is manifestation of god; it is NOT god; God = no beginning/end

Ground of Creation is Ground of Universe: Atman — Brahman

The foundation of consciousness is Atman; the act of creation is Brahmn; both are the same


​Human Consciousness — 4 levels:
  • Waking Consciousness — "I am body; individualism"
  • Dreaming Consciousness (collective ideals) — all allegiances belong to this level of consciousness; protect self/expand consciousness (aka religious identification)
  • Deep Sleep Consciousness — All is One
  • Awakened Consciousness — Divine:God​
 God of Love — Bagaveda
Wisdom manifesting as action
Action creates karma
Action comes through wisdom
Wisdom comes from action


Human Consciousness is a vehicle of Universal Consciousness — "Thy will be done"
CHRISTIANITY

One god (monotheistic)



omnipresence of god; human consciousness is an aspect of god

Christ is incarnation and manifestation of god (slightly different in Judaism)

I and father are one (from Judaism tradition)

Christians believe they are almost one with god. Christ's mission was to elevate Judaism to Vedic tradition — prophet to wisdom tradition

Universal Consciousness — 3 steps:
  • Christ is born as a human being
  • The moment of Christ's baptism, he realized limitation of Judaism —divided Jews and non-Jews; built a wall between God and humans — and enters into the universal presence of God
  • Realizes God was Panathetic religion; God was separate. At the culmination of his journey to transcendence, he said: "I and the Father are one" — a recognition that he was a physical human, a jew, a universal human being, and one with God simultaneously. He moved beyond duality to unity.
Love is a manifestation of Action 
Personal level: dualistic love and realistic action.
Collective level: non-dualistic wisdom; non-dualistic action — "Do unto others as you would do to yourself."

Human Consciousness becomes vehicle to Universal Consciousness
Brother John Martin goes on to say that Christianity IS NOT Christ. It is fragmenting. There are always exclusive interpretations and inclusive ones.

I really like the two hours set aside for meditation at sunrise and sunset. While in evening prayer, I make a vow to myself to add an end of day meditation to my daily spiritual practice when I return home. Tonight there is so much to information that needs to percolate down. Thankfully, evening prayer is more like a meditation, which allows me to begin creating a rudimentary map based on the information I gleaned Brother John Martin's talk.
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Day 8: Golden Red Temple of Tanjore

2/23/2018

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Woke early this morning — before dawn. . . . so did Babe. Not able to go back to sleep, we decide to walk to the outdoor dining area along the river and watch the sunrise. So quite and peaceful. A few birds wade in the water looking for fish. As the sun begins to rise, a soft glow of yellow, peach and mauve emerges. Beautiful. Serene. Humbling in its beauty. Scenes like this are my temples and cathedrals. Silently, I welcome this new day and give thanks to the animistic forces of nature for their creation. Our walk finds us in a lovely garden, which we skirt as the irrigation system magically turns on at that moment. There are also some greenhouses in varying states of disrepair that house seedlings — all very alluringly romantic to photograph.
Today is our day to explore Tanjore (Thanjavur), home to most of the “Great Living Chola Temples”. 
Our first stop is Brihadishvara Temple, which is known as The Golden Red Temple of Tanjore and considered the finest example of Chola architecture. This UNESCO World Heritage Site began construction in 1003 AD, by Rajaraja Chola I, and completed in 1010 AD. The temple is constructed entirely from granite that were transported from about 50 km away, and designed to represent a cosmic structure — the Mahameru — in homage to Shiva, as a symbol of unrivaled power and might of the Cholas.
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We enter through the first gateway or gopuras, which was  built during the Maratha rule of this region. A rather simple gate with a gopura on top, if was a critical line of defense to the temple’s fortification that was once surrounded by a moat.
A local guide provides some background information. There is also a large map of the complex and written information:
Thanjavur and the Cholas
“The Cholas, the mightiest rulers of South India, at one point of time held sway over major parts of South India and Sri Lanka. They also made their presence felt over North India and even South East Asia. The glory of the medieval Cholas was established by the early Chola rulers who ruled from the Uraiyur region in the beginning of the common era. The rise of Vijayalaya (850-871 CE) by defeating the Pallavas, Pandas and Muttaraiyars paved the way for the establishment of the Cholas of the Imperial line.

Thanjavur, the rice bowl of Tamilnadu located on the southern bank of Vadavaru, was a strategic and geographic center in the south western corner of the Cauvery delta. It is know as Tanjai in the inscriptions of the Cholas of the 10th and early 11th centuries. It was a center of a collection of villages controlled by the Muttaraiyars and eventually by the Cholas in the middle of the 9th century CE. It was showered with importance by Chola Rajaraja I (985-1014 CE) with the construction of his monumental Bridhadisvara temple. The distinct character of this temple city was that it was deliberately created as a ceremonial and sacred bhakti center. With the temple at its centre, the city was designed with an ullalai (inner quadrangle around the temple) and a perambadi (outer circuit) for the preistly/administrative class and for the other professional groups, respectively.

Thanjavur lost its importance subsequent to the death of Rajaraja I when the capital was shifted to Gangaikondacholapuram. It blossomed forth to its former glory under the Nayaka and Maratha rulers. The Brihadisvara tempe was fortified and the Subramanya shrine as also the colossal Nandi within the complex were added by the Nayakas. Several tanks were repaired and wastelands were reclaimed for agriculture. Raghunatha Nayaka constructed a theatre in his royal palace to state theatricals.

In 1675 AD, Thanjavur was passed into the hands of the Marathas. Shahji, the Maratha ruler improved the balance and constructed a beautiful throne room in it. Manuscripts were collected and housed in the Sarawathi Majal Library. Ragagopalaswami temple added lustre to the city. A number of choultries and charms were constructed for the poor.
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Thanjabur was annexed by the British in 1855 AD when the last Maratha king Sivaji had no male heir to succeed him. The stronger and growing British power converted the small princely state of Thanjavur into a viable economic unit.”
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Next, we pass through the Keralantakan Tiruvasal, a classic example of Chola architecture, built with granite and featuring a gopura on top. It was built specifically to depict the victory of the Chola king over the Cheras, with stone carvings of various gods. After passing through the Keralantakan Tiruvasal, we leave our shoes in a designated area.
The stone walkway flanked by green grass is hot to my feet, but not uncomfortably so, as we continue towards the Rajarajan Tiruvasal. This gateway, also made of granite, has stone carvings depicting various Saivite myths on the ornate gopura, including the marriage of Shiva and Pravati.
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After passing through the Rajaragan Gateway, I am confronted by the magnificence of Brihadishvara Temple — it is literally breathtaking. Gazing at the Red Temple, it becomes clear why my benefactor mountain in the Andes — Ausangate — began whispering to me in dreamtime before I left for India. The “change” I sensed that would “rattle my cage” in India and further amplified by Andrew’s comments last night is pounding in my chest. 
The image I see emerging from my unconscious mind is a sailboat . . . at first it moves towards the west (left: feminine), then tacks and heads due east (right: masculine), and then more gracefully tacks back and forth in a more direct manner. It is a map of my recent past – a period when a softer, nurturing part of me emerged during Rick’s illness, of my present that found me needing to assume all responsibility for the structural and functional aspects of the reality we co-create \ after his death, and perhaps a possible future that is more energetically efficient and focused towards unifying the feminine and masculine divisions within myself and my communities.
After making a plan to meet back in 45 minutes, Babe and I head to the Nandi Mandapam, which sits in a twelve-column raised shrine. This structure was built around the 16th-17th century by the Nayaks. The ceiling frescoes are exquisite and done during the Maratha rule. This Nandi (bull) itself was carved out of a single block of granite weighting 25-tons. This huge Nandi figure faces the entrance to the Temple’s inner sanctum. A priest tending the Nandi gives me a blessing.
Before heading to the inner sanctum, we explore the complex, which includes five smaller shrines: Chandikesvara (built by Nayaks), Amman (built by the Pandayas), Subrahmanya (built by the Nayaks), Ganesha (built by the Maratha) and Karuvur Devar (built by Rajaraja I and dedicated to his teacher and guide), the royal priest. Besides the Nadi Mandapa, there is also a Nataraja Mandapam (a simple stone structure built as a covered hall built my the Marathas).
The magnificent main temple has a 217-foot high pyramid-shaped vimana — the tallest in India —  over the sanctum. Its gilded finial (sikhara) is carved from eight pieces of granite weighing 80-tons — and required a 6.5km ramp to raise it to the top. On the exterior are thousands of relief statues of gods and along the lower walls inscriptions of Chola, Panda, Vijayanagara, Nayak and Maratha rulers. From these, it is known that numerous endowments were made to the temple by the royal family and the king. There are even inscriptions engraved into the walls with receipts of donations and how the temple was maintained. Niches in the lower wall depict various deities like Ganesha, Vishnu, and many more.
Entering the Red Temple, the temperature drops significantly. Walking down the pillar-lined aisle, I silently marvel at the intricately carved patterns on them. How I wish I could photograph the interior, but it is not permitted. The inner sanctum is square-shape — its height was possible due to a two-tiered wall (bhumi) that could handle the added weight. Around the sanctum is  a circumambulatory passage (pradakshinapatha) created by space between the interior and exterior walls.

According to my guidebook, the lower passageway is lined with paintings of the Chola period while the upper one has depictions of Lord Shiva performing 81 of the 108 karanas or dance postures of the Natya Sastra of Bharata, a Hindu text that describes the central role of theatre and dance in Indian culture. Because the temple is dedicated to Shiva, he is represented by a huge 12-foot linga that is named Rajarajesvaram-udaiyar after king Rajaraja Chola I. 

After it is my turn to receive a blessing from the priest, I move aside to quietly say a prayer and breathe in the highly-charged energy of this temple. A ripple of energy moves up my body as a knowingness explodes into consciousness — a confirmation of being on the right path; unity of divisions — taqé (the Quechua word for unity:wholeness:Oneness through right-relationship).
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Unfortunately, there is no time to visit the Interpretation Center or the North Cloister Mandapam where there are 108 Shiva lingas that were created during the reign of the Maratha ruler Sarabhoji, as well as some smaller shrines.
At our appointed meeting time and place, a group photograph is taken before we retrieve our shoes and board our bus. I crave silence.
Our next stop is the Thanjavur Art Gallery, located in the Thanjavur Palace to see their exquisite collection of ancient bronze sculptures of Hindu gods and goddesses (9th to 19th century AD).
Up a narrow staircase that leads to the Arsenal Tower, I discover a 92-foot skeleton of a Baleen Whale. The dead whale washed ashore on a beach in 1955 and the bones were brought to the palace soon after. I also discover Carly photographing others who’ve found our way up here beneath a domed ceiling with extraordinary soft filtered light — a gorgeous way to capture the peace and other-worldliness I feel within.
In an ideal world, it would be lovely to spend a day exploring the various areas within the Palace complex with the expertise of an art historian!
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Tired and still craving silence, both Babe and I opt to remain aboard the bus while the rest of our group visit the shop where we bought bronze statues last evening. Then, thankfully, it is time for lunch. Nandi takes us to the Hotel Parisutham on Canal Road for lunch. I order a pineapple lassi, garlic naan, vegetable friend rice and garlic prawns — that feeds two others besides myself amply — for $16.96US. That includes tax and tip!
Back at our Ideal Riverview Resort . . . which I could easily see as my “Best Exotic Marigold Hotel” . . . it is time for a nap and slip between the veils of consciousness to connect more deeply with the energy felt at Brihadishvara Temple this morning.
When the alarm goes off, instead of getting ready to party at Nandi’s room again tonight before dinner, both Babe and I find we are still craving. Quickly throwing something on over our nightgowns, go make our apologies to Nandi. Back in our room, I meditate, write and sleep. 
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Missing out on a party is so unlike me, but I suspect not for long. . . What drew me to this trip was a knowingness that a pacha (cycle in time) in my life was drawing to an end and the start of a new one was at hand. In silence, it is becoming clearer what facets of that look like. Andrew was right last night about my needing to bring more passion to my work . . . its source is silence.
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Day 7: Thanjavur or Tanjore?

2/22/2018

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Today, we leave for Tanjore, also known as Thanjavur, one of the oldest cities in India and an important center of South Indian art and architecture. It is situated in the fertile Kaveri Delta, a region that is often referred to as the “rice bowl of Tamil Nadu”.

For nearly a thousand years, Thanjavur dominated the political history of this region as the capital of three powerful dynasties — the Cholas (9th-13th centuries), the Nayakas (1535-1676) and the Marathas (1676-1855).
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Our drive is a long one, with ample time to photograph from the bus — a favorite pastime — read, and even nap. I am deeply engrossed in Sri Aurobindo’s books having finished The Mother and now fixated on The Future Evolution of Man.
We also have time for an unscheduled stop in Kumbakonam, which is considered one of the most sacred cities in Tamil Nadu. This ancient city, located on the southern bank of the Kaveri River, is where legend says Shiva’s arrow shattered the cosmic pot containing the divine nectar of creation. Today, the city is a regional center for textiles, jewelry, bronze casting and the cultivation of betel leaves. Unfortunately, there is no time to go in search of treasures made by local artisans . . . another trip!

Instead, our destination is the 17th century Adikumbheshvara Temple, which was built on the legendary spot where Shiva shattered the cosmic pot. Like other temples we’ve visited, photography is not allowed in the inner sanctums, but there was opportunity to photograph some aspects of the temple and its collection of vehicles (vahanas) used during festivals to carry temple deities.
The Mahamahan Tank is the sacred center of the city. Here, the Mahamaham Festival is held every 12 years when thousands of devotees enter the tank for their holy dip — when the water is said to be at its height of purifying power. The tank has steps at the four cardinal directions.
Continuing on our drive to Tanjore . . .
After settling into our lovely room at the Ideal Riverview Resort, Babe and I head off with Nandi in search of bronze Shiva statues. Tanjore is noted for its heath of artistic traditions including the creation of bronze sculptures using the "lost wax" technique. This process provides very fine detail as it requires a model of the image to be made in wax that is then coated with layers of clay to create a mould. The mould is then heated so the wax melts through a hole at the base. Next, hot molten alloy consisting of five metals is poured into the hollow mould. After the molten cools and hardens, the mould is broken and the image is finished and polished. Traditional artisans, known as sthapathis, create these sculptures according to a fixed set of rules and guidelines handed down in the Shilpa Shastra, an ancient text on art.
Our taxi arrives and takes us to Saga Department Stores on East Main Street where Babe and I are each attracted to representations of Shiva as Ardhanarishvara — a composite androgynous form of Shiva and his consort Parvati. This form is depicted as a fusion of half-male (Shiva; right side: masculine energy) and half-female (Parvati; left side:feminine energy), split down the center.

​​According to Vedic literature, the female is the main source and power behind the creation of the Universe, as is considered the Maa or Mother, who invariably cares for our Universe. Conversely, the male is the primary ground of this Universe whose every vision is brought into form by the power of the female.
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This aspect of Shiva speaks to a healing dream I had in 2002 on a pilgrimage to Apu Ausangate in the Peruvian Andes that literally changed my life. It also illustrates the complementary opposite energies of the cosmos, and how Shakti, the Sacred Feminine (Pachamama) is inseparable from Shiva, the masculine principle of God (Wiracocha). I love the entwining nature of Truth between Hindu and Andean cosmologies. Smartly, Babe took her statue with her to carry home. I, on the other hand, purchased one too heavy to do so, so it must be shipped — fingers crossed!
Tonight, before dinner, we are invited to Nandi’s room for a celebration. But first, Nandi and I revisit the hotel gift shop to make an offer on the necklace seen earlier. The shopkeeper counters, but the price is still too high. After leaving, Nandi asks how much I am willing to spend, and within 15-minutes informs me that he has transacted the deal for me. I now have a gorgeous tribal necklace, which I am now wearing, and bronze sculpture to connect me to this mystical land.
Dinner is on the hotel’s outdoor patio overlooking the Kevari River. Lovely Indian music is performed while we eat. Afterwards, Babe and I get into a deep conversation with Andrew, I discover, is susceptible to pre-mature evaluation — having made judgments about me after apparently hearing from Nandi about my two purchases. He also tells me I need to be more passionate about my “work,” stop being so f*^#ing nice, claim my warrior, and become the bitch. Hm-m-m . . . interesting seeds to have planted . . . wonder if I'll get any sleep tonight! 
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    My "nuest'a" name is Prism — and like my name implies, my passion and dedication lie in collecting experiences, internal reflection, and dispersing light in its fullest complement of hues.

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