This chapter traces the theory and practice of the Mahabharata Immersion (MI) process. It draws from autoethnographic documentation of the participants of more than 20 MI programs. It also explores the parallels with Jungian approaches to inner transformation as experienced by Noa Schwartz Feuerstein (a Jungian Psychotherapist) as a participant observer in one of the programs. The process of deep introspection aided by mirroring oneself through the Mahabharata stories is the central process of the MI. By working with Indian dance and theatre, as well as drawing, introspective practices, and discussions, the participants discover how to practice a meditative witnessing of their inner processes. The MI participants write a reflective journal on their experience of each day. The themes that emerged in the self-reflective essays and the data analysis form the concluding part of the chapter.
TopIntroduction
It is a dark and dingy room. Not been opened for quite some time. Windows have remained closed too.
Open the door & windows with some effort.
There is a mirror on the wall. Quite old - its coating has faded. And, there is a thick layer of dust and & grime.
With some difficulty, I open the door and the window.
Fresh air comes in slowly as if with some caution.
I look in the mirror.
I can’t recognise myself.
Gently clean the mirror - remove all the dust and grime. Hold the mirror steady. I see myself now - yes it is me.
I smile.
“Must allow fresh air and clean the mirror regularly”
I say to myself.
Thank you, Raghu and all you wonderful people.
In gratitude
This chapter is divided into 3 parts. Parts 1 and 2 are authored by Raghu Ananthanarayanan and part 3 by Noa Schwartz. Atul Sapre provided the conceptual framework for the chapter and analyzed the data:
☯ Part 1: Outlines the philosophical underpinnings of the work: the theory of self that is found in Yoga and Sankhya as well as some of the frameworks derived from dance and theatre.
☯ Part 2: Goes into the details of the programme design. It describes the way the Mahabharata Immersion is conducted. It includes some details on the way each day was planned. Critical parts of the discussions that ensued as the Immersion progressed are also shared.
☯ Part 3: Comprises a self-reflective piece from a Jungian perspective. We also present an analysis of the self-reflective narratives written by each of the participants of the MI conducted for the Barefoot Academy of Governance.
TopAn Overview And Background
The idea of an “immersion” is inspired by the notion of a dip in the Ganges that rids one of their pApa. The word pApa means going against the flow or the grain. The disappointment, hurt and struggle that characterize one's vyAvahArika or transactional life in the marketplace, leaves residues and provokes defence mechanisms. It also conditions one to a combative and maybe even an acquisitive stance. The outcome of this is a life that is in duHkha, one that is not replenishing.
The “immersion” assumes that each of us has within a stream of Intelligence and compassion and by clearing up the blocks to the flow of this life-giving spring we can wash away our pApa. We will therefore discover a way of living that is more in tune with our true selves, more vibrant and filled with rasa.
The aspiration with which we are offering the immersion is:
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To provide a space for the participants to access the inner dynamics of the psyche.
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To provide them with a map through which to navigate the inner space/ archetypal energies.
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To enable them to discover the “shAntam” location (the still space beyond the archetypal energies) from which to access healing energies.
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To equip them with practices that they can take forward into their life spaces.
TopHow Does The “Immersion” Work?
A Few Key Ideas From the Yoga Sutras
The Yoga Sutra speaks about four stages through which we can delve into the more subtle (sUkshma) aspects of our psyche. We start a serious enquiry with intellectual probing. This is characterised by interpretation, judgment, liking and disliking and so on. This stage is called vitarka, argumentative. As we engage further, an attitude of examination and seeking takes over and we enter a self-reflective inquiry. We observe the phenomenon with curiosity and care. This stage is called vichAra, dialogic. This yields insights and one experiences delight. We touch the stage of Ananda. The insight causes deep shifts in our being and our processes of thinking, feeling and acting change spontaneously. This stage is called asmita, identity.