Book II
37
When I was growing up, my family kept chickens. We always had about a dozen of them at any given time and whenever one died off-taken away by hawk or fox or by some obscure chicken illness-my father would replace the lost hen. He'd drive to a nearby poultry farm and return with a new chicken in a sack. The thing is, you must be very careful when introducing a new chicken to the general flock. You can't just toss it in there with the old chickens, or they will see it as an invader. What you must do instead is to slip the new bird into the chicken coop in the middle of the night while the others are asleep. Place her on a roost beside the flock and tiptoe away. In the morning, when the chickens wake up, they don't notice the newcomer, thinking only, 'She must have been here all the time since I didn't see her arrive.' The clincher of it is, awaking within this flock, the newcomer herself doesn't even remember that she's a newcomer, thinking only, 'I must have been here the whole time…'
This is exactly how I arrive in India.
My plane lands in Mumbai around 1:30 AM. It is December 30. I find my luggage, then find the taxi that will take me hours and hours out of the city to the Ashram, located in a remote rural village. I doze on the drive through nighttime India, sometimes waking to look out the window, where I can see strange haunted shapes of thin women in saris walking alongside the road with bundles of firewood on their heads. At this hour? Buses with no headlights pass us, and we pass oxcarts. The banyan trees spread their elegant roots throughout the ditches.
We pull up to the front gate of the Ashram at 3:30 AM, right in front of the temple. As I'm getting out of the taxi, a young man in Western clothes and a wool hat steps out of the shadows and introduces himself-he is Arturo, a twenty-four-year-old journalist from Mexico and a devotee of my Guru, and he's here to welcome me. As we're exchanging whispered introductions, I can hear the first familiar bars of my favorite Sanskrit hymn coming from inside. It's the morning arati, the first morning prayer, sung every day at 3:30 AM as the Ashram wakes. I point to the temple, asking Arturo, 'May I…?' and he makes a be-my-guest gesture. So I pay my taxi driver, tuck my backpack behind a tree, slip off my shoes, kneel and touch my forehead to the temple step and then ease myself inside, joining the small gathering of mostly Indian women who are singing this beautiful hymn.
This is the hymn I call 'The Amazing Grace of Sanskrit,' filled with devotional longing. It is the one devotional song I have memorized, not so much from effort as from love. I begin to sing the familiar words in Sanskrit, from the simple introduction about the sacred teachings of Yoga to the rising tones of worship ('I adore the cause of the universe… I adore the one whose eyes are the sun, the moon and fire… you are everything to me, O god of gods…') to the last gemlike summation of all faith ('This is perfect, that is perfect, if you take the perfect from the perfect, the perfect remains').
The women finish singing. They bow in silence, then move out a side door across a dark courtyard and into a smaller temple, barely lit by one oil lamp and perfumed with incense. I follow them. The room is filled with devotees-Indian and Western-wrapped in woolen shawls against the predawn cold. Everyone is seated in meditation, roosted there, you might say, and I slip in beside them, the new bird in the flock, completely unnoticed. I sit cross-legged, place my hands on my knees, close my eyes.
I have not meditated in four months. I have not even thought about meditating in four months. I sit there. My breath quiets. I say the mantra to myself once very slowly and deliberately, syllable by syllable.
Om.
Na.
Mah.
Shi.
Va.
Ya.
Om Namah Shivaya.
I honor the divinity that resides within me.
Then I repeat it again. Again. And again. It's not so much that I'm meditating as unpacking the mantra carefully, the way you would unpack your grandmother's best china if it had been stored in a box for a long time, unused. I don't know if I fall asleep or if I drop into some kind of spell or even how much time passes. But when the sun finally comes up that morning in India and everyone opens their eyes and looks around, Italy feels ten thousand miles away from me now, and it is as if I have been here in this flock forever.
38
'Why do we practice Yoga?'
I had a teacher once ask that question during a particularly challenging Yoga class, back in New York. We were all bent into these exhausting sideways triangles, and the teacher was making us hold the position longer than any of us would have liked.
'Why do we practice Yoga?' he asked again. 'Is it so we can become a little bendier than our neighbors? Or is there perhaps some higher purpose?'
Yoga, in Sanskrit, can be translated as 'union.' It originally comes from the root word yuj, which means 'to yoke,' to attach yourself to a task at hand with ox-like discipline. And the task at hand in Yoga is to find union- between mind and body, between the individual and her God, between our thoughts and the source of our thoughts, between teacher and student, and even between ourselves and our sometimes hard-to-bend neighbors. In the West, we've mainly come to know Yoga through its now-famous pretzel-like exercises for the body, but this is only Hatha Yoga, one limb of the philosophy. The ancients developed these physical stretches not for personal fitness, but to loosen up their muscles and minds in order to prepare them for meditation. It is difficult to sit in stillness for many hours, after all, if your hip is aching, keeping you from contemplating your intrinsic divinity because you are too busy contemplating, 'Wow… my hip really aches.'
But Yoga can also mean trying to find God through meditation, through scholarly study, through the practice of silence, through devotional service or through mantra-the repetition of sacred words in Sanskrit. While some of these practices tend to look rather Hindu in their derivation, Yoga is not synonymous with Hinduism, nor are all Hindus Yogis. True Yoga neither competes with nor precludes any other religion. You may use your Yoga-your disciplined practices of sacred union-to get closer to Krishna, Jesus, Muhammad, Buddha or Yahweh. During my time at the Ashram, I met devotees who identified themselves as practicing Christians, Jews, Buddhists, Hindus and even Muslims. I have met others who would rather not talk about their religious affiliation at all, for which, in this contentious world, you can hardly blame them.
The Yogic path is about disentangling the built-in glitches of the human condition, which I'm going to over- simply define here as the heartbreaking inability to sustain contentment. Different schools of thought over the centuries have found different explanations for man's apparently inherently flawed state. Taoists call it imbalance, Buddism calls it ignorance, Islam blames our misery on rebellion against God, and the Judeo-Christian tradition attributes all our suffering to original sin. Freudians say that unhappiness is the inevitable result of the clash between our natural drives and civilization's needs. (As my friend Deborah the psychologist explains it: 'Desire is the design flaw.') The Yogis, however, say that human discontentment is a simple case of mistaken identity. We're
