Travel – The Woke Yogi

Yoga Wasn’t Meant to Save the West

DISCLAIMER: The Woke Yogi is not an official site of the Fulbright Program or the U.S. Department of State. The views expressed on this site are entirely those of its author and do not represent the views of the Fulbright Program, the U.S. Department of State, or any of its partner organizations.

The Promised Land

Every Wednesday night in Rishikesh, an organization called Bhakti Yoga Rishikesh hosts a kirtan and dharma talk in the loft of a local guesthouse. Spiritual seekers of all nationalities and religious backgrounds gather in this intimate space, seated knee-to-knee on floor cushions, listening in rapture as a guest speaker delivers a sermon on yoga philosophy. These speakers are as diverse as the audience to whom they speak, ranging from Brahmin monks raised in the Vedic tradition to German scholars who spent decades studying yogic texts.

Yet, despite their differing backgrounds, many of these spiritual teachers share a core message: that “the West” is a cesspool of materialism, capitalism, and individualism, populated by people who are overworked, wealth-obsessed, disconnected from their bodies, and out of touch with nature. By contrast, “the East” (India, in particular) is a spiritual place, characterized by collectivism, laid-back attitudes towards work, and a connection to the earth. With surprising regularity, the speakers of these Wednesday night dharma talks construct a binary of East vs. West to instill the value of yoga for ‘Western’ practitioners.

Bhakti Yoga Rishikesh is not alone in these ideas. Indeed, much of the yoga industry in Rishikesh rests on this messaging: that ‘the East’ is the moral antithesis of ‘the West,’ defined broadly by cultural practices, social behaviors, and spiritual beliefs. I have encountered many foreign yoga students who spout similar sentiments – that other people from [insert home country here] are too focused on money, too apathetic, too stressed about things that don’t matter. These respondents tell me that they’ve come to Rishikesh in search of an alternative lifestyle, and many of them seem to view themselves as *enlightened* just for having left ‘the West.’

Problematizing 'the East' and 'the West'

What is ‘the West,’ anyway? The United States and Canada easily make the cut, but Latin America usually doesn’t, despite being firmly situated within the western hemisphere. Often, when we speak of ‘the West,’ we mean wealthy, developed countries (what academia calls the ‘Global North’). But Australia and most of Europe are in the eastern hemisphere, so we can dispel any notion of ‘the West’ as a geographic locator. And if ‘the West’ merely indicates wealth or development, where does that leave underdeveloped countries in Eastern Europe, such as Ukraine and Moldova? What of the millions of Americans who live below the poverty line – does their socioeconomic status preclude them from ‘Western’ identity?

More confusingly, what is ‘the East?’ The geographic area suggested by this phrase is comprised of thousands of distinct ethnic, cultural, and linguistic communities who are united by little more than rough proximity. To group them together under the umbrella of ‘Eastern’ is to flatten their vast differences. Such homogenization was a tactic of early orientalists and colonialists in Asia, who deemed all Asians uncivilized to justify imperial control. In this way, the rhetoric employed by yogis in Rishikesh reflects a form of internalized neo-orientalism. They adopt overly simplistic language, reducing diverse individuals to a set of archetypal traits so they can more easily position themselves in opposition to an outsider group. It’s textbook tribalism: a classic “us versus them” mindset.

I might have expected such reductive discourse to be peddled within Indian circles, for many Indians are (understandably) keen to scapegoat colonization and Western influence for modern India’s problems. Quite to the contrary, however, the audiences of these talks are more commonly seas of white: foreigners from Europe, Australia, and the United States who, disillusioned with the ways of life in their countries of origin, are desperate for someone to blame – and some way to escape. This manufactured East vs. West dichotomy is a marketing strategy. It targets the woes of wide-eyed ‘Westerners’ to sell yoga in a neat little package.

But, as we know, neat little packages rarely contain the whole story.

Outcomes of Chaos

The glaring flaw in this East vs. West framing is the implication that ‘Westerners’ are the only demographic that stands to benefit from yogic teachings. But yoga first emerged around 3,000 years ago, well before British colonization and certainly well before globalization. If India really is this serene, spiritual place, a moral utopia with none of those pesky ‘Western’ problems, then why did Indians develop yoga in the first place? Why would they need yoga at all?

Contrary to what some yogis in Rishikesh would have you believe, yoga is a product of its environment. It was conceived to address a series of widespread societal issues that lower the quality of life in India. Yoga is a counterculture response to a set of uniquely South Asian problems – not a contrived remedy for ‘Western’ ones. Let me give some examples:

Cleanliness

India, like other industrializing nations, has a massive problem with environmental pollution and poor hygiene standards. Of the world’s 30 cities with the worst air pollution, 21 are in India. The country also suffers from poor waste management infrastructure. Open defecation remains the standard in rural areas, and littering is common practice everywhere – in most regions, trash clutters every street and clogs every waterway. As a result, contaminated food and water pose a significant threat to public health in India, causing millions of illnesses and thousands of deaths every year.

Taken within this framework, the classical yogic precept of Śauca, or cleanliness, reads as a practical public health intervention. This philosophy dissuades people from polluting their environment and, by extension, their bodies. Likewise, the yogic texts are rife with practices that claim to aid digestion, from herbal treatments to twisting postures to Nauli Kriya. While these techniques may promote digestive function in healthy individuals, it’s likely that they were originally intended to address serious gastrointestinal issues that arose from unclean conditions.

Silence & Solitude

As of 2023, India is the most populous country in the world, with a population of over 1.4 billion. That’s about 492 people per square kilometer (or 1,275 people per mi²). Unsurprisingly, India is plagued by excessive noise. Anyone who has visited urban India can attest to the constant cacophony of car horns honking, but it’s not just traffic that punctuates the morning air – it’s also the yells of street vendors, the howls of stray dogs, the tinny blare of political adverts over loudspeaker, and more recently, the baffling phenomenon of people watching Instagram reels on full volume.

It’s no wonder, then, that some texts suggest Ekānta, solitude, and Mauna, silence, as modes of yoga practice. These teachings are straightforward strategies for quieting people’s minds… by literally lowering noise levels on the streets. Yogis have always retreated to forests and secluded hermitages to engage in spiritual practice, but perhaps they were not intensely devoted so much as they were incredibly overstimulated.

Celibacy

Sexual violence is so prevalent in India that the nation has earned the moniker “the rape capital of the world.” In 2022, over 30,000 cases of rape were reported, and nearly 200,000 more were awaiting trial. I’ve written at length about this unsettling trend (read my articles on Durga Puja and Guru-Śiṣya Paramparā), and it’s worth noting here again: individuals who harbor misogynistic attitudes and commit sex-based crimes are not “a few bad apples” – they are products of systemic injustice, enabled by Indic philosophies and political theories that date back millennia.

Given this long history of sexual violence, it is possible that the classical yoga texts prescribed Brahmacarya, or celibacy, to curb libido and prevent sexual misconduct.

Contentment

In India, Plan B is Plan A. Indian culture operates on polychronic time, so meetings and events seldom start at the established time. Government corruption is rampant – many bureaucrats and law enforcement officers demand bribes before agreeing to perform their duties. Prices for goods and services are often negotiated, rarely fixed. Broadly speaking, life in India is chaotic and unpredictable, even for lifelong residents.

I wholeheartedly believe that this lifestyle directly led to the formation of Saṃtoṣa, the yogic doctrine of contentment. Yoga teaches us to accept things as they come, to relinquish expectations, and to live in the moment. Personally, I’ve found that this mindset is crucial to enjoying life in India.

Cleaning Up the Mud

Yoga wasn’t meant to save ‘the West.’ It was forged in response to the same suffering that many South Asians struggle with today. Pollution, overpopulation, sexual violence, corruption – these are very real, endemic issues with tangible consequences for the people who live here. And unlike foreign tourists, who can temporarily cosplay as renunciates before returning to the comfort of their home countries, most Indians have no escape. This is their only bed, and they have to lie in it.

None of this is to say that yoga can’t serve people outside India. It certainly can, and it does. Perhaps neo-orientalist narratives encourage people worldwide to open their hearts and their wallets – which has undeniable benefits for India’s economic and cultural capital. But yoga didn’t emerge from a vacuum. In mistaking yoga as a cure-all for ‘the West,’ we risk erasing the contexts that gave rise to its wisdom. And by collapsing complex cultural systems into tidy binaries of East and West, we’re prone to forget whose problems we’re trying to solve.

When I first arrived in Rishikesh, I too wanted a simpler life — one closer to nature, further from the challenges of modern life. But yoga isn’t about escape. It’s about presence. Yoga asks us to embrace contradiction, complexity, chaos. It teaches us to stay with the uneven ground beneath our feet. If we want to engage deeply with yoga, we cannot abstract it from its messy roots. Instead, we must clean up the mud from which it grew.

Ways You Can Help:

Advocate for policies and initiatives that aim to reduce particulate matter pollution, such as India’s National Clean Air Programme.
Talk to your Indian friends and family members about the negative impacts of environmental pollution. Many Indians are flippant about littering, car idling, and buying single-use plastics – explain how these activities lower life expectancy and quality of life.
Raise awareness about the adverse effects of noise pollution. In the meantime, carry headphones or ear plugs with you, and ask your cab drivers to lay off the horn.
Donate to Parichiti or MAVA (Men Against Violence and Abuse), two outreach organizations dedicated to ending sexual violence by empowering women and educating men.
Report all cases of corruption to the Central Vigilance Commission or to Lokpal India. If you are an Indian citizen, pressure the central government to enforce the Prevention of Corruption Act (POCA), 1988. Whenever possible, refuse to pay bribes and vote for representatives who support anti-corruption legislation.
While in India, adopt a chalta hai (“things happen”) attitude. Change takes time! Model the changes you want to see, and accept that most things are out of your control. You’ll be happier, I promise 😊.

Death of the Guru

The Last Lineage Holder

The shala walls are lined with photos. In some, a teenaged boy prays with his family; in others, the same boy, slightly older, demonstrates advanced yoga postures. Many more photos show the man in middle-age, pacing between rows of mats or posing with crowds of smiling students. At the front of the room hangs the largest photo by far, adorned with strings of marigolds and bathed in incense smoke. In old age, the guru smiles down upon his disciples.

Sharath Jois was, until very recently, considered the primary lineage holder, or paramaguru, for the entire Ashtanga yoga tradition. He inherited the lineage from his grandfather, K. Pattabhi Jois, who created and popularized the Ashtanga sequences. Today, Ashtanga is one of the last remaining yoga styles to emphasize guru-śiṣya paramparā (GSP), the ancient South Asian tradition in which knowledge is meticulously passed from guru to disciple in unbroken lineage. It was precisely this tradition that drew me to practice Ashtanga in Mysore: I craved access to the original teachings, supposedly so whole and pure, undiluted by modern interpretation and therefore irrefutably authentic.

But shortly after I received my confirmation to attend classes at Sharath Yoga Centre, mere weeks before I was scheduled to arrive, Sharath Jois passed away. His death was sudden and unexpected, leaving the Ashtanga community reeling. For the first time ever, the lineage was without a paramaguru.

When the news of Guru Ji’s death arrived, many students had already booked their annual trips to Mysore. No one knew what would happen – would the shala close its doors for the season? If so, would it ever reopen? After several weeks rife with speculation, shala staff announced that classes would proceed as scheduled. There would be only one small difference: in lieu of the guru’s teaching, all students were to engage in self-led practice.

This request was not altogether radical given the unique pedagogy of the ashtanga tradition. Even under regular circumstances, all practitioners do self-led or “Mysore-style” practice five days a week. They still go to the shala daily, but rather than following a teacher’s verbal instruction, the students move through a pre-set, memorized sequence at their own pace. The teacher(s) walks around the room to give guidance to students individually. I have found that this teaching style promotes a more meditative experience – without having to listen to the teacher’s cues or worry about what posture comes next, I can focus more deeply on my internal alignment and breath.

In the wake of Guru Ji’s passing, however, the notion of an entirely self-led season seemed only to heighten the uncertainty clouding the ashtanga community. Students were still expected to pay the usual course tuitions – so what incentive did they have to show up at all, let alone practice in good faith? I was skeptical, to say the least. Judging by my own shaky self-discipline, I doubted that anyone would travel all the way to Mysore just to teach themselves.

I could not have been more wrong. When I arrived for my first day of class, dozens of mats were neatly lined up before the altar. The room, though quiet, was animated by movement. Students in the front row contorted themselves into impossible folds, even as those towards the back were just getting warmed up with Sun Salutations. On occasion, students would pause their own practice to give their neighbor hands-on adjustments. Many advanced students lingered in the shala after completing their own practices to assist students who had just begun. It seemed that in the absence of a central authority, the ashtanga community had come together to carry the lineage forward collectively.

Next in Line

What I witnessed in Mysore resonates with sentiments I have heard from many of my respondents in other parts of India. When asked if they follow a particular guru or adhere to a specific lineage, most of my respondents say NO – they favor a self-guided approach to spirituality instead.

One of my respondents, a yoga teacher from Uttarakhand, explained simply: “I’m not following any [gurus]… My journey is my journey. I am following myself.”

Another respondent, a yoga teacher from Gujarat, told me that he wholly disagrees with spiritual seekers who blindly follow their gurus: “They’re sheep!” he exclaimed, shaking his head. “They don’t think for themselves.”

My friend from Rajasthan also confessed that he’s wary of trusting any one spiritual leader. “These gurus or these ‘God-men—” (he paused to shudder at the word), “—they aren’t always right. It’s best to learn from many different people and come to your own conclusions.”

Even my aunt, a devout Hindu from West Bengal who studied under a guru for decades, warned me about spiritual authorities who claim to be enlightened. “Always do your own research,” she instructed me. “Anyone can say that they know the truth about the universe, but it’s just their interpretation of the truth.”

Their responses shocked me. Prior to starting my fieldwork, I expected to find a thriving culture of gurus and ‘God-men’ in India; I imagined that strict lineage-based practices would be the standard, offering a simple way to distinguish Indian yoga from its bastardized Western counterparts. Evidently, such a clear distinction does not exist. Modern yoga practitioners around the world reject the possibility of an all-knowing guru – and many distrust gurus at large. Even Ashtanga, the lineage that I have always perceived as unconditionally guru-centric, seems to function just fine without its foremost figure.

Is the Guru Dead for Good?

And if so, what has prompted the passing of this age-old tradition? Perhaps we are simply seeing the global trend towards individualism play out on the yogic stage. People around the world crave more privacy and self-determination than ever before, and their dwindling sense of co-dependence renders the guru obsolete. Alternatively, we might blame the explosive growth of the virtual yoga industry. In the past, spiritual seekers had to leave their hometowns or even their home countries to identify suitable teachers. Now, hundreds of yoga influencers offer digestible tidbits for the modern yogi on every social media platform. Even the most charismatic gurus cannot compete with the convenience of discovering God in your living room.

More insidiously, the past several decades have seen a string of scandals around yoga gurus, revealing just how fraught the entire guru-disciple complex is. Throughout the 1970s and 80s, Guru Satyananda Saraswati of Yoga Nidra was investigated for child sexual abuse, and in 1991, Integral Yoga guru Satchitananda Saraswati made headlines for molesting his students. Bikram Chowdhury, creator of Bikram Yoga, accumulated five sexual assault-related lawsuits by 2014, to say nothing of his brazen capitalistic corruption. The #MeToo movement in 2017 spurred a new onslaught of allegations, with Ashtanga’s Pattabhi Jois and Kundalini Yoga’s Yogi Bhajan joining the list of sexual offenders. Just last year, Sadhguru of Isha Yoga Centre became embroiled in international controversy amid accusations of brainwashing and spiritual coercion. The regularity of these scandals suggests not just a few bad apples but an institutionalized pattern of abuse. Modern yogis have no choice but to question the power dynamics inherent within guru-led communities – and wonder whether guru-śiṣya paramparā is even worth preserving.

Abandoning this ancient education model isn’t without costs, of course. Gurus offer a structured yet personalized approach to spirituality. They inspire and empower their students, serving to motivate consistent practice and hold students accountable for their own improvement. Most importantly, gurus protect their students from harm. In postural yoga, gurus ensure proper alignment and physical safety, while in spiritual contexts, they guide students through practices that are mentally challenging and sometimes even psychologically dangerous. For example, many yogis believe that some Kundalini yoga exercises can induce psychosis; therefore, aspiring practitioners of Kundalini are urged to only practice under the supervision of a learned guru.

In my view, however, the cultural shift away from GSP aligns with the core yogic ethic of radical introspection. Traditionally, gurus have been glorified as sacred sources of knowledge; they were revered as spiritual guides or teachers, loved as parents, or even worshipped as gods. Yet, yoga scriptures teach us that we are one and the same with God; we already carry divine wisdom within ourselves, and rather than deifying other people, we need only look inward to discover it. Yoga trains us to tune in to our inner teachers. Given this framing, it makes perfect sense that modern yogis trust their own intuitions over those of external authorities. This mindset is even encouraged by the classical yogic texts!

Moreover, the guru’s declining popularity makes space for a more inclusive, democratic yoga tradition. After all, gurus are, first and foremost, gatekeepers of knowledge. Their preeminence in South Asian spiritual circles has historically made it difficult for many demographics, such as women and low-caste individuals, to access yoga. But yoga itself is not exclusionary – it is a tool for collective liberation! When we relinquish our fidelity to the all-knowing, infallible guru, we may begin to distribute power more equitably between teachers and students. We can welcome yoga practitioners of all backgrounds and encourage them to cultivate self-reliance and self-confidence, thereby modeling yoga not just in the teachings we offer but in the very way we transmit them.

Ashtanga clearly lives on, despite the death of its guru. If my observations are any consolation, you can trust that gurus do NOT singlehandedly sustain their lineages. That duty is held by students, preserving their yogic traditions through the profound act of practice. Certainly, the coming months will pose new questions and challenges as the Ashtanga community begins to chart a way forward in Guruji’s absence. But personally, I can’t wait to see where the lineage goes next.

Sorting Science from Superstition

The Curse of the Monkey Skull

Shadows descended over Tali Forest in the early afternoon, the sun dappled by tall rhododendron thickets and cut mountain creases to the west. My trek leaders spoke in hushed tones of Himalayan superstitions: of birds who cry like children and fairies that dance in the wake of death. As we hiked up the mountain, I teased them for their childish ghost stories. But when we arrived at our campsite, a shiver crawled down my spine. The clearing was littered with dried bones.

Eerie though it was, I was delighted to stumble upon a monkey skull at the edge of the woods – nearly intact, with a half set of teeth.

Such a unique souvenir! I thought to myself as I gingerly wrapped the oddity in layers of plastic and cloth.

My delight quickly faded, however, when I became violently ill later that evening. The hiking had been tough on my body, and at 13,000 feet above sea level, I struggled to recover. Although I’ve spent my lifetime living at high altitudes, that night, for the first time, I was struck by acute mountain sickness (AMS).

The following morning, after a long, miserable night in my tent, a fellow trekker pulled me aside:

“Hey, I know this sounds out there, but legend says you should never remove anything from these woods… lest you fall sick…”

My eyes flickered to my daypack beside me, which contained my prized monkey skull. Without him saying as much, I knew exactly what he meant: I’d return that skull if I were you.

He was right – it was out there. So why was I immediately inclined to believe his superstitious explanation? All my symptoms pointed to altitude sickness, and yet, that clinical diagnosis sat uneasily in my gut. I didn’t want to believe that my body was succumbing to the harsh demands of high elevation. In my moment of vulnerability, the notion that I had fallen victim to a monkey spirit’s curse flooded me with understanding, even relief. I’m not weak or out of shape, I reassured myself, I just angered the forest’s patrons.

My feverish imaginings of a vengeful primate seemed to soothe my throbbing head and roiling stomach. It was dubious, implausible, but this supernatural story allowed me to make sense of my condition. It lent mystical meaning to a memory otherwise marred by discomfort and disorientation. Most importantly, it shifted the blame off my own shoulders – admittedly, I had neglected the cardio regimen that was, evidently, necessary for acclimatization.

There’s no doubt that modern medicine offered me something more pragmatic, more actionable than did Himalayan legend. None of our trek leaders knew how to reverse a curse, but we had medics on hand to treat AMS. My trekking cohort took it upon themselves to cure me with electrolyte packets, Acetazolamide capsules, and plenty of fresh water. Indeed, by the next day, I felt well enough to walk myself back down the mountain.

As I arrived back at base camp, flushed with pride and accomplishment, I began to wonder: Must we forgo empiricism to accept esotericism? Can science and spirituality coexist? It was hard to deny that medical intervention had saved my ass, and yet I couldn’t shake the feeling that I had been called into the woods for a paranormal purpose. I had brawled with the forces of the forest and emerged none the worse, albeit with a newfound faith in the local people’s fables.

Shadows of Scientific Certainty

In a previous post, I wrote about how spiritual people are particularly prone towards pseudoscience. In their belief of biblical genesis, for example, Evangelical Christians often belie evolutionary science. Moreover, we all know an *astrology girly* who dismisses medical innovations as mere harbingers of the Aquarian Age. I once attended a workshop in Boulder on traditional breath and bodywork practices, ranging from reiki to yoga to chakra massage. One of the sessions, ominously titled “The Truth About COVID-19,” turned out to be a fervid condemnation of vaccines (in hindsight, maybe I should have seen that one coming…).

Before we write these conspiracies off, we must consider that for lay people, belief in science often requires just as much blind faith as spirituality. If NASA says that there is life on Mars, most ordinary people have no way to fact-check their claims. We possess neither the resources nor the know-how to conduct such experiments. We must simply take astrophysicists at their word, trusting that these mysterious elites, with their lofty credentials and their top-secret security clearances, are feeding us the truth about the universe.

The scientific method is grounded in evidence and transparency, to be fair. Peer-reviewed journals exist to substantiate all the discoveries that take place behind closed doors. But most of these publications are inaccessible to the general public. Scientific knowledge is hidden behind paywalls and buried in jargon, to the extent that even exceptionally resourceful individuals struggle to discern what humankind already knows to be true. You can imagine how certain populations might grow suspicious of science, especially when our education systems discourage us from questioning its authority. Think critically about everything, we tell our children, except science. That stuff has already been proven in ways that you don’t and might never understand.

Of course, scientists get things wrong every day. They work with existing information to develop theories, which other scholars then corroborate and modify and yes, often disprove. Our collective understanding of reality is ever evolving, but that doesn’t mean scientists are lying or incompetent or power-hungry. It simply means that they’re human. Scientists dedicate their lives to the pursuit of knowledge, and we must trust that their specialized expertise is superior to our feeble skills with Google.

Not everyone has that kind of trust. Just as I hesitated to concede my AMS diagnosis, many people refute science for reasons both personal and systemic. And who can blame them? To believe in science is to accept that fallible humans, who attempt to answer ethically fraught questions amidst a slew of competing financial and political interests, should dictate our perceptions of existence. By contrast, it seems a whole lot easier to believe in God.

Spirituality offers a way for common people to comprehend the inaccessible and oftentimes imperceptible findings of modern science. It is in our nature to seek answers about our surroundings; without access to peer-reviewed publications or the education to understand them, alternative explanations will inevitably arise. Long-lost legends and far-fetched fairytales are a means for us to grapple with the order of the cosmos and our place within it. They allow us to find solace, even comfort, in chaos.

Conclusions: On Coexistence

Two things can be true at once. Perhaps I came down with acute mountain sickness because I removed a monkey skull from the jungle. My willingness to indulge superstitions need not undermine my fundamental belief in science and its evidence-backed explanations of natural phenomena. When we accept that science and spirituality can coexist, we can begin to disentangle our faith from the pseudoscientific discourses that turn our spiritual practices into dangerous tools of misinformation and propaganda. We can work towards a more informed future, even while acknowledging the forces that may forever remain beyond the scope of scientific inquiry.

As for the monkey skull, I kept it! It was far too rare a find to return. My spooky souvenir now sits on my shelf as a reminder that belief is a spectrum — science salvaged my health, but superstition made my trek unforgettable. I have since identified the skull as belonging to a Hanuman Langur (Latin name: Semnopithecus).

If there was ever a curse upon my head, well, I suppose it was short lived. I made a full recovery after my bout with AMS and have since remained in good health. I certainly intend to take altitude training more seriously next time, but allow my story to reassure you: superstitions carry only the power that you give them.

Sacred Ruins in the Making

I was sipping chai and observing passersby at Sai Ghat, a peaceful spot in Rishikesh along the Ganges River, when a shrill scream pierced the soft sound of flowing water. I looked up just in time to see a group of giddy young people sling-shotted through the sky. They were strapped into a giant swing, dangled from a crane that read Thrill Factory. As I did a triple take, I wondered: how did this ancient yogic haven become an adrenaline junkie’s playground?”

For centuries, Rishikesh has served as a spiritual abode and a pilgrimage site for yogis. I was drawn to do fieldwork here not just by the rich culture of yoga and meditation, but also by the stunning natural beauty. The city is nestled in the lush foothills of Uttarakhand, atop the banks of the Holy Ganges River. Spiritual masters have long sought solace here, stopping to enjoy the region’s temperate climate and the river’s crystal-clear waters before they ascended into the mountains for months of meditation. Thus, Rishikesh earned its nickname: the “Gateway to the Himalayas.”

In modern times, Rishikesh has blossomed as a popular tourist destination for Indian travelers and foreigners alike. Newly rebranded as the “Yoga Capital of the World,” this city enjoys traffic from spiritual seekers as well as adventure enthusiasts and spring break vacationers. Now, it is not just austere yogis who travel here, but a full spectrum of householders – many of whom have little interest in meditation. They tend towards daytime activities like ziplining, trekking, white water rafting, and bungee jumping… and they spend their nights smoking, drinking, and partying in open-air venues. These tourists seem to defy the city’s yogic reputation as they indulge their senses and spend lavish amounts of money in upscale boutiques. Is yogic discipline in the room with us now?

Many visitors to Rishikesh are spiritual, to be sure. They come here to participate in yoga teacher training programs and spiritual retreats. The demand for wellness activities has skyrocketed since the Indian government inaugurated the International Day of Yoga in 2015, and especially since the COVID-19 pandemic. Yoga schools, studios, and shalas now crowd every gali, oftentimes stacked on top of one another to maximize space in this modest mountain town. Though Rishikesh still retains its quiet, peaceful ambiance – a real treat compared to most Indian destinations – rare is the day without sounds of drilling and jackhammering: the unsettling soundtrack of urban development.

The general sentiment is that Rishikesh is growing – both in popularity and in infrastructure – TOO fast. Through my research, I have found that many locals lament the amount of construction needed to accommodate the huge influx of tourists in recent years. Or, perhaps more accurately, they mourn the erosion of nature that results from such development. One gentleman bemoaned the near-constant construction: with the ruination of nature, he said, the spiritual atmosphere of Rishikesh would soon dissipate. He expressed these concerns to me seriously, sadly, even as he promoted his new business venture: a ten-unit apartment building, which offers easy access to major yoga schools and a homely environment for foreigners. He had only moved here himself a few months prior, and he did not seem to recognize the irony of his complaints – that entrepreneurs like him are prime enablers of these counter-spiritual schemes.

Indeed, outdoor activities are not just lucky bonuses in this yogic city, but in fact the very reason for its spiritual heritage. The swamis and monks of yore once congregated here precisely because of its pristine natural location. This is something of a Catch-22: people flock to Rishikesh to immerse themselves in its spiritual ambiance, but their presence paradoxically erodes the beauty and tranquility that make the city sacred. By visiting Rishikesh en masse, we encourage this destruction of nature. And by destroying nature, we are devastating the city’s spiritual core.

Of course, I am equally guilty. I am here, just as other outsiders are, enjoying amenities that are solely enabled by development. Worse, I spent the first month of my grant in a less-touristed part of the city, and I found myself frustrated, cooped up – I admit that in the absence of Wi-Fi cafes, I wondered how I would survive an entire year. Yet, since moving to Tapovan, the commercialized center of Rishikesh, I have delighted in my proximity to jungle trailheads, mountain vistas, and sunset river rides. I have also been able to engage much more heartily with the local economy and with the local people, who offer a diverse blend of yogic teachings from across India and around the world. Were it not for the widespread reputation of this sacred geography, Rishikesh would not exist as the prosperous global hub it is today – nor would it draw so many people into the sublime folds of yoga.

In the past, yogis would leave behind the trappings of the material world to commune here with Mother Earth. Rishikesh may not be the place that it once was, uncorrupted by manmade invention, but these spatial imaginaries from ancient times persist today. At Sai Ghat, people of all ages and nationalities still come to meditate. They perch on rocks rubbed smooth by the river’s rugged froth and breathe deeply in the sweet, clean mountain air. Between disruptions from the Thrill Factory, these modern yogis find inner peace on the beaches of the Ganga.

It may not always be this way, as my respondents warn. Rishikesh may soon succumb to the vacuum that is neoliberal development. But for now, so long as we relate to the land with reverence and deference, this place remains sacred.

On the Eve of Feminine Rage

2.13

अतुलंतत्रतत्तेजः सर्वदेवशरीरजम् ।

एकस्थंतदभून्नारीव्याप्तलोकत्रयंत्विषा ।

“Unequaled light, born from the bodies of all the [male] gods, coalesced into a female form and pervaded the three worlds with its splendor.”

2.32

अन्यैरपिसुरैर्देवीभूषणैरायुधैस्तथा ।

सम्मानिताननादोच्चैः साट्टहासंमुहुर्मुहुः ।

“Honored also by the other gods with adornments and weapons, the Devī [Goddess] laughed thunderously and defiantly again and again.”

2.33

तस्यानादेनघोरेणकृत्स्नमापूरितंनभः ।

अमायतातिमहताप्रतिशब्दोमहानभूत ।

“She filled the entire sky with Her terrible roar, and from the immeasurable din a great echo resounded.”

2.34

चुक्षुभुः सकलालोकाः समुद्राश्चचकम्पिरे ।

चचालवसुधाचेलुः सकलाश्चमहीधराः ।

“All the worlds shook, and the oceans churned. The earth quaked, and the mountains heaved.”

3.28

इतिक्रोधसमाध्मातमापतन्तंमहासुरम् ।

दृष्टवासाचण्डिकाकोपंतद्वधायतदाकरोत ।

“When She saw the great asura approaching, inflated with rage, Candikā aroused Her wrath and prepared to slay him.”

3.34

ततः क्रुद्धाजगन्माताचण्डिकापानमुत्तमम् ।

पपौपुनः पुनश्चैवजहासारुणलोचना ।

“Angered, Candikā, the Mother of the worlds, drank a divine potion, and with eyes reddened She laughed again and again”

3.37

देव्युवगच ।

“The Devī said:”

3.38

गर्जगर्जक्षणंमूढमधुयावत्पिबाम्यहम् ।

मयात्वयिहते’ त्रैवगर्जिष्यन्त्याशुदेवताः ।

‘Bellow, you fool, bellow for now while I drink this potion. After I have slain you, the gods will cheer in this very place.’

3.40

एवमुक्त्वासमुत्पत्यसारूढातंमहासुरम् ।

पादेनाक्रम्यकण्ठेचशूलेनैनमताडयत् ।

“Having declared that, She leapt upon the great asura, pinned his neck down with Her foot, and pierced him through with Her spear.”

– The Devī Mahātmyam

Full text here. Transliteration & translation here.

The Goddess arrived in Kolkata on the morning of October 10^th, her ten delicate hands dyed red with alta as they brandished the gods’ weapons. Joyfully she comes year after year to the capitol city of West Bengal, India, where the city’s residents build thousands of clay murtis (idols) to honor her many forms. Brahmin priests invite Her spirit with Sanskrit chants and clamorous drums, methodically consecrating the murtis so that Maa Durga may reside among us.

For Bengalis, Durga Puja is the climax of the year. The Divine Mother’s presence on earth is tangible: an exuberant energy that compels us to don our finest outfits and dance in the streets. The entire city is transformed with colorful LED panels, pop-up fuchka stalls, wandering balloon vendors, and advertising billboards. Each neighborhood crafts elaborate pandals: temporary structures that house Devī murtis in every shape and style.

On the final day of the festival, devotees lovingly immerse their idols in the holy Ganges River, disintegrating them. They release the Goddess from her mortal form, and with melancholic praise, they bid Her farewell until next year.

Yet, this year, beneath the din of festive music, devotional mantras, and friendly chatter, a dissonant thrum builds to a crescendo. A wrathful chorus of wails, issued by a growing mob. They have gathered in the streets to demand justice.

Two months prior to Durga Maa’s well-anticipated arrival, Kolkata was rocked by the discovery of a female doctor’s lifeless body in the seminar hall of RG Kar Medical College and Hospital. The young woman was found naked and bleeding from her genitals, mouth and eyes. Despite blatant evidence of a brutal rape and murder, the case was initially declared a suicide by the hospital’s president, who has since been accused of conspiring with local police to destroy evidence. It would seem that he is not the only one to have obstructed the investigation – for while the autopsy report clearly indicates multiple perpetrators, federal authorities continue to insist that one conviction is enough.

This crime and its subsequent mishandling have sparked protests across India. Protesters – largely women – have raised questions as to the structures of power within the hospital and within India at large that enable these horrific abuses. Indeed, this incident, as harrowing as it is, is not altogether unfamiliar. The 2024 events at RG Kar harken back to the 2012 Nirbhaya case – involving the gang-rape and fatal assault of a physiotherapy intern on a Delhi bus – which likewise drew international attention to the alarming trend of gender-based violence in India.

Across the country, nearly 100 cases of rape are reported each DAY – to say nothing of the countless acts of sexual violence that go unreported. Due to the slim chances of conviction and the pervasive stigma against women’s sexuality, published statistics only convey a fraction of the dangers faced by Indian women. India is plagued by sexual assault, domestic violence, female infanticides, dowry deaths, and honor killings. And despite its ancient history of Goddess worship, India remains the most dangerous country in the world for women.

Herein lies the problem with ancient Indic scriptures, written always by men and for men: Śakti, the cosmic feminine force, is thought to animate our reality – and yet this power may only be cultivated and controlled by men. Woman’s life is given by man, and it is forever liable to be taken by man as well. How is it that men reserve the right to desecrate the body of the Holy Mother, be she doctor, intern, or else, even as they consecrate her form sculpted from clay? How can those very same men claim to venerate the Divine Feminine while they beat and batter women, leaving them to die excruciating deaths on street sides and in seminar halls?

Perhaps what we need now is not reverence for the Goddess, but rather unbridled fear. When She bares her teeth to issue an earth-shattering roar, men should not bow but cower. They should tremble and beg for Maa Durga’s mercy, knowing that they have not done enough to keep Her daughters safe.

In her last moments on earth, a young woman at RG Kar was made to cry tears of blood. This Durga Puja, she returns to Kolkata in the form of the Great Goddess, her eyes blazing red with unfettered rage. Through the clay idols of Devī, through the sorrowful shouts of every woman who has ever known pain, she will exact her revenge. She, and we, will know justice by her sacrifice.

Let us arouse our wrath in service of our fallen sister, a promising young medic who had so much of her life ahead of her. Like Mahadevī, her life was designed and dissolved at the hands of men – taken too soon by a system that treats female bodies as less than male desires. May the oceans churn and may the mountains heave with the force of our rage and terrible grief, which we offer unto the world so that our daughters may live in a kinder world than do we. After we have slain this demon of our modern times – this violent, senseless patriarchy – we will not wait for the gods to cheer. We will laugh defiantly again and again, reclaiming our śakti as our own.

Join the Fight:

Donate to Parichiti, a Kolkata-based women’s group that works towards gender equity by empowering women AND educating men.
Donate to MAVA (Men Against Violence and Abuse), an outreach organization dedicated to dismantling violent and patriarchal modes of socialization among young men.
Donate to Swayam, a feminist NGO committed to advancing women’s rights and ending gender-based violence.
Spread awareness about gender-based violence and injustices in India – even if you don’t live here. International visibility is highly effective in catalyzing social change.
Advocate for legal and social accountability – both the perpetrators of violent crimes and the bureaucrats who cover them up must be brought to justice.
Talk to your male friends & family members about what they can do to protect women. Gender-based violence is NOT only women’s problem to solve.

Tourists in Tiger Territory

The morning air in Basanti was warm, with smog draped over the pink-orange sunrise like a thick layer of grey chiffon. After a 2-hour drive southeast from my Dadu Ji’s (granddad’s) house in Kolkata, we had reached the far edges of the state of West Bengal and indeed the outer borders of the country of India, but we had not yet escaped the ring of air pollution that surrounds the city center.

The streets of Basanti town were abuzz with shopkeepers preparing their wares, mother cows bellowing to their young, and tropical birds cheerfully singing the tunes for which they were named: papiha (Common Hawk-Cuckoo), kokila (Asian Koel), kowah (Crow). Their songs were underscored by the incessant thrumming of mosquitoes, menacing man and animal alike as they flitted in search of their next victims. Mosquitoes, I believe, were put on this planet to humble humans — after all, their mere presence reduces us from power-hungry predators to paltry prey.

We unloaded our car briskly, swatting the air vigorously all the while, then made our way to the waterside, where a sign welcomed us:

Sundarbans National Park & Tiger Reserve

A boat and its crew awaited us at the dock: the Delta Queen, captained by a majestically mustached man named Mrittunjoy. The Delta Queen was our ticket into the Sundarbans, the world’s largest mangrove forest situated within the world’s largest river delta. Spanning two countries (India and Bangladesh) and nearly 4,000 square miles, this region boasts a wide range of flora and fauna, with over 200 bird species alone. But the jungle, we were told, was full of terrible dangers—ranging from tree roots to tigers to territorial bees – and thus the water was the safest place for us to observe its biodiversity.

Mangrove trees are unique in that they have aerial roots or “breathing roots” that grow up and out of the water-logged soil. This incredible adaptation has enabled mangroves to thrive in extremely harsh, saline environments; however, these breathing roots are also very sharp and hazardous for land-dwellers.

Just as the sun began to peek out from behind its ashen curtain, the Delta Queen embarked on its 3-day journey into the Sundarbans Delta, where the sacred Ganges River empties into the Bay of Bengal. Mrittunjoy had a keen eye for spotting birds, and he promptly began to point out Kingfishers concealed in masses of mangrove roots. He soliloquized about the species of the Sundarbans; about the sea and its stringent saltiness; about the sweets that might be served at snack-time. Within only a few hours, we had seen deer, monitor lizards, birds of prey, and hundreds of mudskippers along the canal shores.

This amazing shot of a Black-Capped Kingfisher was captured by my incredibly talented uncle, Partha Pratim Saha. You can check out more of his photography on his Instagram and website.

Then, in the late afternoon, as our boat wove down a wider waterway, my sister leapt up from her seat and pointed excitedly towards land. I craned my neck, hoping to catch a glimpse of an elusive Bengal tiger. Instead, I saw…

A woman. She balanced a pot on her head as she retreated from the riverbank, the pleats of her sari swaying in time with her gait. I squinted at this sight, struggling to see what had attracted my sister’s attention.

“People live out here?” my sister asked in awe.

Despite the dangers advertised to us, people do in fact live out there: 4.5 million on the Indian side and even more in Bangladesh. Much of the Sundarbans is protected as a nature reserve, but this region is still one of the most densely populated in the world. The fertile floodplains surrounding the delta are ideal for agricultural production, and there are small fishing villages on the islands within the delta. These settlements are simple and extremely rural, sometimes only accessible by boat.

Discomfort settled over me as I realized that we had been observing these villagers with unabashed scrutiny, just as we had been observing the flora and the fauna. They’re not here for my viewing pleasure, I scorned myself. Yet, I couldn’t tear my eyes away. The sight of this woman was jarring, I realized, because her life was so necessarily attuned and inextricably tethered to the patterns of the earth: the comings and goings of the rains, the cycles of the moon, the ebbs and flows of the tide. Every morning, while I stumble to my bathroom and turn on the tap, this woman carries a pot down to the riverside and fetches her water straight from the Sundarbans Delta. Though united by our shared humanity, I couldn’t help but feel species away from her, as distant as I felt from the exotic Kingfishers.

Over the remainder of our jungle cruise, Mrittunjoy pointed out local fishing boats and informed us about the villagers’ practices of collecting honey from wild rock bees. He explained that the locals fish the delta from June to December, then pause all fishing activities and collect honey between March and May to ensure sustainable harvesting practices. As he continued to intersperse facts about the local people’s customs with his commentary on cobras and crocodiles, my unease grew. I became acutely aware of the separation between us and them; between our tour boat and the Sundarbans – their home.

Indeed, from the safety of our tour boat, it was all too easy to view these villagers as another species altogether; to assume that they are somehow less susceptible to the forecasted dangers of the Sundarbans simply by virtue of surviving there everyday. This is not the case. The villagers enter the jungle at their own peril, for tiger attacks are common. Yet, they have no choice; aquaculture and beekeeping are the only ways for them to make a living. In this way, the villagers are equal contributors to the Sundarbans ecosystem; they survive on the offerings of the jungle, at any time prone to becoming offerings themselves – whether to tigers or to mosquitoes. Sometimes predators, sometimes prey, these villagers remind us that humans are but one species acting within complex, multi-species ecosystems. They challenge the illusion that humans are always, unequivocally, at the top of the food chain.

Some more breathtaking captures of the Sundarbans food chain by my uncle, Partha Pratim Saha.

But then, if the villagers are prey, what is it that seeks to predate them? Is it really the tigers, prowling innocently in search of their next meal? Or is it the tour companies that ferry paying foreigners out by the dozens, predatory in their promise of ‘exotic experiences’ at the expense of ecological peace? These tour companies are required to hold permits, and they are (in theory) regulated by strict legislation. But the laws prohibiting pollution are not enforced – I personally witnessed a great deal of waste during our three days onboard the Delta Queen. Though I remained firmly on the boat, I was drawn into this larger socio-political ecosystem of the Sundarbans, animated not by waters and winds but by neoliberal greed and corruption. We may have been safe from the jungle, but the jungle was not safe from us.

In climate change discourse, humans are usually positioned against nature — and for good reason! Humans have too often exploited nature’s balance to our gain. However, I reject the notion that humans are always and can only ever be antagonistic forces on nature. As we see in the Sundarbans, humans can be protectors and stewards of their lands; they, too, can contribute to ecological balance. We need only to remember that we are – despite our daily differences – the same species as the villagers of the Sundarbans. We are products of our environments, not just polluters of them.

Though protected as a UNESCO World Heritage Site, the fragile brackish ecosystem of the Sundarbans is extremely vulnerable to climate change, and many of its inhabitant species are endangered—including humans!! Rising salinity levels, coastline erosion, cyclones, and floods threaten to disrupt the precarious natural balance of the Sundarbans and displace the millions of people who live there, triggering an environmental refugee crisis. We cannot allow this to happen!

Climate change is NOT inevitable OR irreversible.

We are ALL a part of this global ecosystem, and we all stand to benefit by saving it.

If you are interested in learning more about the Sundarbans, or if you’d like to donate in support of its inhabitants, please visit the links below:

Read about/ see maps of the Sundarbans UNESCO World Heritage Site

Read Misreading the Bengal Delta by Camelia Dewan

Donate to the Sundarban Foundation to support tiger victims and other humans in the Sundarbans through medical aid, employment, and education.

Donate to The Canopy Project Sundarbans to support environmental conservation and restoration.

Donate to AID India to support natural disaster relief and climate resilience infrastructure.

Photo by Partha Pratim Saha

Ten Things I’ve Learned from Mycelium

Happy National Mushroom Month, everyone!!!

I am a massive mycophile—that is, I’m obsessed with mushrooms! My passion started from a young age; a lot of kids despise the taste or texture of mushrooms, but I would happily devour them. As I got older, I learned that there are so many more options than the bland button varieties that you can find in mainstream grocery stores, and I began to experiment with gourmet mushrooms in my cooking. To date, my favorite recipes include oyster mushroom shawarma, lion’s mane “crab” cakes, trumpet mushroom “scallops,” ramen noodles in shiitake broth, and cremini risotto.

Oyster Mushroom Fried Rice

Lion’s Mane “Crab” Cakes

I developed a craving for gourmet mushrooms that could not be satisfied by my local Kroger, so visits to Asian grocery stores and Saturday morning farmer’s markets became a weekly pastime of mine. I loved arriving at the mushroom vendor’s stand early in the morning so I could have first pick from their discount bin!

Yet, I also love to hike, and every time I wandered into the woods, I noticed little mushrooms cropping up along the trails. For years, I wondered if it might be worthwhile to venture into the alluring, unknown world of mushroom foraging. Every time I brought it up, though, I always got the same cryptic, bemused warning: “every mushroom is edible once!”

For too long, I waited for an experienced forager to come along and show me the ropes of their dangerous hobby. I thought that I couldn’t possibly teach myself; I needed an expert to show me how to distinguish between the yummy varieties, the deadly varieties, and the mind-melty varieties. After all, there are thousands of mushroom-producing fungi out there—I would have no idea where to start!

Enter Skyler, my partner and self-proclaimed mycologist. Skyler doesn’t believe that silly things like “scientific qualifications” should dictate what a person can and cannot do. Early in our relationship, we bonded over our shared interest in fungi, and he encouraged me to get out there and start foraging. So, we did. Armed with our brand-spanking-new copy of Peterson’s Field Guide to Mushrooms of North America, we headed up into the foothills of Boulder, Colorado and commenced our search.

Our first major victory was a gorgeous family of oyster mushrooms piled together on a stump beside a creek. At the time, we still lacked confidence in our identification, so we left the bunch there for the next round of hikers to enjoy its beauty.

Several months later, we were visiting Sky’s family in Pennsylvania when we drove past a tree with a mysterious white blob growing on it. Personally, I didn’t give it a second thought, but Skyler’s mycelial senses were tingling. He insisted that we return to the tree the next day, and sure enough, it was a massive growth of the alien-like Hericium Coralloides, or Coral’s Tooth Fungus! We still weren’t positive about our ID, but our meager few months of foraging had taught us that there are no poisonous Hericium varieties; even if we were wrong about the species, it was still edible. I cleaned the mass thoroughly, sliced it into thick steaks, and fried them up with some butter. It was on that day that Sky and I tasted our first wild find. I lifted a forkful of the mystery mushroom to my mouth and took a cautious nibble. It tasted like…chicken? I waited a moment to see what would happen. When I didn’t immediately pass out, I took another bite, and then another. It had a crisp, woodsy flavor that I had never experienced before—similar to the button mushrooms I had grown up with, but stronger, more intoxicating. I offered a plate to Sky’s parents, who graciously declined; they were obviously not as confident in our foraging abilities as we were. Fair enough.

Well, I am pleased to report that I did not die from eating the fruits of that forage. Ever since that day, I have been honing my foraging skills and growing more confident in my ability to identify edible species. The mycelium have taught me many things over the past few years, and I am happy to share some of their wisdom with you, here:

1. Looks Can Be Deceiving

One of the trickiest things for new foragers to navigate is the many mushroom lookalikes. Sky and I often refer to this meme when trying to identify a new species:

Take, for example, the loveable oyster mushroom. This fungus is prevalent throughout North America and considered a “choice” edible—that is, it’s delicious and versatile! But it closely resembles the Angel’s Wing mushroom, which is deadly poisonous, and the two are not easily distinguished by visual markers.

Can you guess which one is the Angel’s Wing?

Similarly, there’s the sought-after chanterelle, identified by its vivid orange color and concave cap. Yet, it is easily mistaken with the toxic Jack-O-Lantern mushroom, which shares those very same characteristics and can also induce severe gastrointestinal distress.

This is a trick question; neither of these are chanterelles or jack-o-lanterns 🙂

Take heed, amateur foragers: even if you feel quite confident that you’ve discovered a well-known, safe species, you should always cross-reference between at least two sources. I prefer to compare my Peterson’s Field Guide, which has illustrated images, with my regional guide, All That the Rain Promises and More, which includes color photographs. If I’m still unsure, I take a spore print and turn to my trusted mycological Facebook groups.

Besides, looking at a mushroom is rarely enough to positively identify it. If you ever flip through a fungal field guide, you’ll notice that identification often employs many senses. For example:

The Gap-Tooth Webcap smells faintly of radishes, and the Ivory Cavalier has an odor of cracked wheat. The Beach Brittlegill smells like maraschino cherries!
The Orange Stump Mushroom, despite its name and corresponding color, drops purple-brown spores. The Lilac Bonnet has spores which are white or cream in color, even though its cap and stem are a light purple.

The Fragile Brittlegill will crumble easily in your hand, as its name suggests; the Scarlet Brittlegill has a thin layer of pink skin that can easily be pulled off its cap.
The Greenspot Milkcap has a tacky texture while young, which dries as it matures; the Almond Waxycap is sticky and smooth, but only when wet!

Too often, my friends send me blurry photos of mushrooms with their ID requests. Regretfully, I can rarely identify a fungus without investigating its texture and durability, the color of its cap, stalk, and bruises, the way its gills connect to its cap, the earth or wood which it grows from, or its spore print. Just as you should never judge a book by its cover, you should never try to identify a mushroom by a first glance.

Here, I must make a disclaimer: DO NOT EAT ANYTHING THAT YOU ARE NOT 100% SURE ABOUT! And please do not hold me liable for your foraging fumbles 😊 This article is purely for entertainment purposes: I encourage all aspiring foragers to first venture out with a more experienced hobbyist.

2. Water Gives Life; So Too Does Fire

The best time to go foraging for mushrooms is after a good rain. Mushrooms are merely the fruiting body of a much larger organism, the mycelium, which grows underground. Moisture seeping into the soil creates perfect conditions for mycelium to reproduce, indicating that NOW is the right time to push mushrooms out of the ground and spread spores, with the hopes of spreading or strengthening the mycelial colony.

Yet, mycelium is a complex organism that responds to many ecological factors, not just water. And of course, with hundreds of thousands of species of fungus out there, they each respond to a different set of factors during different seasons. Some need light, while some prefer to be shrouded in darkness. Some are particularly picky about soil pH, while others will literally grow out of concrete. An excellent example of this complexity is the coveted morel. Morels are notoriously hard to cultivate, hence their high selling price, but we mycophiles get quite a laugh every spring, when unsuspecting gardeners find massive patches of morels in their landscaping beds. They’re unpredictable, as mushrooms are wont to be.

NOT a morel! This is a stalked puffball.

Perhaps one of the most beautiful facets of the fungal kingdom is the Burn Morel. As its name suggests, this morel variety appears in burn sites in the years following a wildfire. The morchella fungus maintains a mycorrhizal relationship with conifer trees at any given time, just as other mycelium live in harmony with other types of forests. However, morchella (morel) mushrooms only fruit after a wildfire! Professional mycologists remain baffled by this phenomenon. However, it is safe to assume that wildfires return certain nutrients to the earth, such as carbon, which create the necessary conditions for burn morels to flourish. Unlike “natural” morels, burn morels are remarkably reliable and incredibly prolific in fresh burn scars.

Burn morels draw a striking parallel to one of my favorite aspects of Hindu/ Yogic mythology: The Destroyer. Unlike many Western philosophies, the Hindu tradition acknowledges death and destruction as an integral part of the cycle of life. There are two main destroyer gods: Shiva (male) and Kali (female). In their respective myths, both gods are responsible for burning the cosmos at the end of each age to make way for new creation. Much like the burn morels that surface after a period of great ruin, Kali and Shiva destroy the world so that life can begin anew.

3. Manage Your Expectations

Early in my foraging journey, I had such high hopes for every expedition. I thought that the choice edibles must be out there, if only I looked hard enough. I turned over every log, peered under every leaf, spent half of my searches clearing brush in the hopes that I would find just one morel.

Sometimes, it doesn’t matter how hard you seek—there’s simply nothing to be found.

As I mentioned before, mushrooms need precise conditions to fruit. Usually, it’s too dry; sometimes it’s too wet, or too hot, or too shady, or the mushrooms just aren’t feeling it that day. It pays to know where and when to look, but it also pays to manage your expectations. There will be days when you don’t see a single fruiting body, and there will be others where you can’t take three steps without seeing one. It all balances out.

Moreover, I have come to learn that a successful foraging journey isn’t always one that ends with a basket full of edibles. Yes, it’s nice to have something to show for my hard work (and to save some money on groceries!), but the fungal kingdom is a wild, whimsical world, full of plenty of fantastical species that are not meant to be eaten. Consider, for a moment:

A freshly emerged Amanita, the remnants of its veil stretching and tearing as it reaches towards the sky?
A velvety bolete, its stem bruised blue from close encounters with its forest kin?
An aged inky cap, its gills auto-digesting into pitch black sap that drips down in slow motion?

A razor-thin row of mazegills, curling themselves into a pristine Fibonacci rosette?
A series of fluted bird’s nest fungi, their tiny cups filled with impossibly small spore eggs?
A blood-red russula, its cap melting and disintegrating into grey ooze as it is reclaimed by the earth?

When you stop searching the forest for only the things that benefit you, you can start to recognize the magic inherent to the natural world. In this way, you are sure to be amazed by every romp in the woods, whether or not you come home with dinner.

Come roll in all the riches all around you, and for once, never wonder what they’re worth!

4. Strive to Be Misunderstood

Mycelium is the primary decomposer of nature; its role is to break down decaying matter and return its energy to the ecosystem. As such, mushrooms tend to get a bad reputation as being associated with death and decay. While that may be true, we could not survive without mycelium—toxins would build up, poisoning our planet with stagnant compounds and odors of rot. Energy cannot be created nor destroyed, only transferred. Mycelium is the OG recycling facility—it undergirds all biological transformation and enables all life to continue.

Besides that, mushrooms are neither plants nor animals—they’re a secret third thing: fungus, of course!

We humans have more in common with fungus, genetically speaking, than we do with plants. That is because animals and fungi evolved from a common ancestor about 1.1 billion years ago. We also have fungus to thank for plants; when plants were first migrating out of the oceans, they lacked the root systems necessary to survive on land. They enlisted mycelium to act as their roots, transporting nutrients from soil to foliage, until the plants evolved to do so on their own. Mycelium is truly magical!

I am totally and utterly enchanted by fungus, but not everyone feels the same way. Many people turn their nose up when I mention mushroom pizza; still others’ eyes bug out of their heads when they hear that I’m serving up my fresh wild finds. If I’m honest, I like it that way—more mushrooms for me!

5. The Devil is in the Details

Mushrooms are sneaky! You’d be hard pressed to walk through the forest and not spot a tree or a bird or a rock. On the other hand, you could easily hike for several miles without ever spotting a fungus.

Mushrooms thrive in the moist, shadowy undergrowth: some live lonely lives underneath the leaf litter, while others crowd together in cramped clusters on the dark side of fallen logs.

Sure, some mushrooms are divas, like these scarlet bonnets that appeared in the middle of the trail near my house in urban Seattle:

But most mushrooms are shy things, hidden away behind brush and brambles. If you’re looking for the good stuff, you better be willing to wander off the beaten path and get your hands a little dirty. Sometimes it’s all about the angles—you may not spot a ground-level mushroom from your usual standing height, but if you crouch down, peer through the vegetation, tilt your head, close one eye…okay, close the other eye, visualize it in your mind’s eye…and then, poof! You may just spot something that you never could have caught on your casual forest stroll.

6. Every Day is Precious

Beyond the gamble inherent to eating mushrooms, I know many foragers who avoid mushrooms because they prefer the longer harvest seasons of other edibles: 2-3 months for blackberries, 4 months for rosehips, and 6-9 months for dandelions, to name a few Washington natives. By contrast, mushrooms are ripe and ready to harvest for a much shorter period: typically 1-3 days. This, of course, depends on the mushroom species—some amanitas, for example, take 24-48 hours to fully unfold.

Two photos of the same mushrooms, taken 24 hours apart.

Polypores, on the other hand, may live many months to many years, but their tough, leathery form makes them unsuitable for eating. It’s best to leave these fungus friends to their important ecological roles: parasitizing and breaking down dead trees.

Regardless, after the first flush, foragers have a very quick turnaround to get to fungal fruits before the other critters do. Day 1 is prime time to harvest your finds, which is why you should always head out on that first day after a rainstorm. Day 2 is when various forest factors begin to take over: bugs, mold, and dirt, among others. By day 3, most mushrooms begin to decompose, their fragile parts overtaken by the elements. Spores scatter; stems splinter; caps crack; the fruiting body liquefies itself, all too ready to rejoin the pine needles and crisp leaves marinating in the morning dew. By this point, it simply isn’t worth your effort to harvest, and you’d be better off waiting for the next flush.

7. Never Mind a Hitchhiker

If you can’t handle a few bugs, mushroom foraging probably isn’t for you…

…’nuff said.

8. Not Every Mushroom is Magical

8. Every Mushroom is Magical!

I think I speak for every mushroom forager alive when I say…

Stop assuming that we’re searching for psychedelic mushrooms! Psychoactive mushrooms constitute an inconceivably small fraction of the entire fungal kingdom. While psilocybes are native to every continent, so too are thousands of other fungi, many of which have amazing edible and medicinal properties that oft go overlooked. Fungus is the future: from cleaning up oil spills to curing terminal illnesses to protecting honeybees to solving mazes to crafting sustainable materials, the benefits of fungus far surpass the mental/ emotional/ spiritual benefits that may be gleaned from psilocybin therapy—although I do not at all mean to downplay the incredible healing potential for psilocybin medicines!

What I mean to say is that all mushrooms are magical, not just the ones that make you see God. Besides, if I always went out searching for magic mushrooms, I would be disappointed nearly every time.

9. Trust Yourself!

You don’t have to go foraging with the intention of eating whatever you find. Why not just venture into the woods and see what you encounter? Trust that you’ll see something incredible, and you will!

If Skyler had never convinced me to call myself an amateur mycologist, I might never have gone out in search of mushrooms. If I hadn’t worked up the nerve to try that Coral’s Tooth Fungus from a random tree in Quakertown, Pennsylvania, I might never have developed the self-confidence to make my favorite meal, oyster mushroom shawarma, every time it rains near my house. If you never try, you’ll never know. Trust that you’ll learn as you go—and if you don’t, at least you’ll have gotten out of the house.

10. We Are All Connected

Mycelium is the largest organism in the world. It weaves neural networks in the ground, stretching and winding for miles underneath every step we take. We may only see it when it fruits, but trust and believe that there is fungus among us—literally everywhere we go, from the untouched old growth forest to the most densely populated metropolitan hubs.

Even more incredible is the wood-wide-web, a network of mycorrhizal fungi that maintain a symbiotic relationship with tree roots. Trees and mycelium live together harmoniously; the fungi feed on decaying plant material, while the plants use the mycelium to communicate, warning one another of pests, drought, disease, and even allowing mother plants to share nutrients with their offspring, thus ensuring the longevity of the ecosystem. Mycelium connects the forest just as it connects us; by learning from, using, and loving fungi, we enter into symbiosis; we partake in the massive mycorrhizal network that links forest to forest, region to region, continent to continent. Indeed, we are all connected, and my short stints in the woods are mere reminders of our implicit interconnectedness.

Just a few days ago, I visited Mount Rainier National Park in my home state, Washington. As I wandered along a low elevation trail in the dewy morning air, I encountered a small bolete. I was fascinated by the way its yellow stem bruised deep blue under my touch; I crouched to snap a picture of its brilliant polychromatism.

Just as I did so, a family of three walked up behind me: a mother, a father, and a young girl of about 10 years. The girl bravely asked,

“Do you know what kind of mushroom that is?”

I admitted that sadly, I had forgotten my field guide at home; I couldn’t be sure of its edibility without a positive identification. After asking her what she knew about mushrooms, I showed her the bruising on the stalk and explained the process of fungal auto-digestion. She listened carefully, wide-eyed, nodding along occasionally. Then, she turned to her parents and said, with an air of self-assuredness impressive for a girl of her age,

“I told you she was a mushroom person.”

I will carry this title like a badge of honor: mycelium has taught me so much, and I am very proud to be a mushroom person!

A Visionary Experience

“Organic…wheatgrass…smoothie stand…” I muttered to myself, my breath hitching as I trotted along the uneven dirt path. I had been walking for maybe 20, max 25 minutes. The journey wasn’t long, but I didn’t exactly know where I was going, and after twenty-some minutes alone with my own thoughts, I began to wonder if I had already passed my destination. I peered over my shoulder and saw the same stretch of road I had just walked. No smoothie stand. It must be further ahead, then, I thought, and kept walking.

“Smoothies…organic smoothies…”

I wasn’t craving a smoothie. No, I wasn’t really looking for the smoothie stand at all. Rather, I was seeking what lay behind the smoothie stand; an elusive treasure promised to me by a stranger…

I had arrived in Tulum the night before, with only my yoga mat and a small backpack in tow. For the three weeks prior, I had been living with a Mexican host family in Merida.

The bus ride between the two Yucatecan cities was a few short hours, but transportation delays and my own neglect to consider time differences caused me to nearly miss the check-in window at my hostel. Luckily, the staff at “Mama’s Home” took pity on me.

After a good night’s rest in my shared dormitory, I woke early, intent on making the most of my weekend in Tulum. Mama’s Home Hostel served delicious homemade breakfasts every morning!

Mama’s Home was in the heart of town, but the locals insisted that I check out the beach. So, on my first visit to Mexico’s East coast, I boarded a local bus. The beach in Tulum is lined with resorts, boutiques, cafes, and art installations; I took my time meandering along the street and observing the city’s unique aesthetic.

It was during this wander that I first encountered the work of Daniel Popper, a 3D-multimedia artist who specializes in larger-than-life feminine statues. After this trip, I sought out Daniel Popper’s astonishing works at music festivals, a conservatory in Vegas, and a pop-up exhibit in a Chicago arboretum.

This installation served as my gateway to the white sand beaches of Tulum, and I stepped through the statue’s heart space towards my first glimpse of the Caribbean Sea. Almost immediately, I was greeted by a spritely vendor with a massive load of fresh coconuts.

“Veinte pesos!” he offered, and I couldn’t resist. I watched with glee as he picked out my coconut and hacked off the top with his machete. He plopped a straw into the hole, handed it to me, and quickly took off down the coast, his coconuts clanging cacophonously as his feet plodded against the sand. I settled into a resort chair—though I wasn’t a paying guest, no one seemed to mind my presence—and sipped the sweet coconut water.

After my refreshment break, I set off down the beach in search of a yoga studio. Tulum is notorious among Western yogis for its selection of top-tier yoga classes and instructors, so I was eager to check out the scene for myself. Indeed, I found several options within a half-mile stretch, ranging from sound baths to Yoga Nidra to Kundalini. I eventually opted for a familiar offering: slow vinyasa flow. The studio was breathtaking: a free-standing room on the beach with floor to ceiling glass windows and a pristine view of the ocean. I was the first to arrive, and I enjoyed the ambience for several minutes in blissful solace.

When the class time rolled around, the instructor appeared to let me know that I was the only one enrolled! We chatted for a bit before beginning my inadvertent private lesson. I was surprised to learn that my yoga teacher was not from the Yucatan Peninsula, nor would she be showcasing a unique Tulum style of yoga—rather, she had grown up and completed her yoga training in California. Nonetheless, her class provided exactly what I had been craving: a dynamic yet gentle sequence of postures and transitions, enhanced by the sound of waves lapping against the shore.

After savasana, I thanked the instructor, and we shared tidbits from our respective teacher trainings. I learned that she, like me, had traveled to Tulum in her early 20’s and fallen in love with the slow-paced, ethereal atmosphere. When her husband received an offer to relocate for work, she was all too happy to leave her life in the States and open her own studio in Quintana Roo. Our conversation eventually lulled, and I prepared to bid her farewell. As I rolled up my mat, though, I hesitated. I had an inquiry for her, though I did not know whether she would have an answer for me. Worse: I did not know whether my inquiry might be seen as tacky or even offensive. I chewed my lip for a moment, contemplating. Finally:

“Do you know where I might find a plant medicine ceremony?”

I expected a grimace, an eyeroll, or a gasp, but I received no such response. Instead, the instructor paused for a moment, deep in thought, and then said,

“Try the organic wheatgrass smoothie stand.”

So, that’s how I ended up on the roadside, clinging desperately to a blind faith in my yoga instructor’s vague directions. This was a new experience for me, and I had known coming in that I wouldn’t find a clear list of options on Tripadvisor. Even still, I was a bit unsettled by the prospect of approaching a random smoothie vendor and asking them for mind-altering drugs. Would they scorn me? Would they laugh? Would they turn me into the local authorities? I truly had no idea what to expect.

At the ripe age of twenty-one, I was no stranger to the world of psychoactive substances. I grew up in Colorado, where recreational cannabis was legalized just after my 14^th birthday. By the time I went to study abroad in Mexico, I was a certified psychonaut, but I had never undergone a psychedelic experience with a guide, save for the rare occasions when my roommate happened to be home and offered, jokingly, to be my “trip sitter.” I was, as drug users go, quite responsible; I was careful to always assess the risks of each substance, measure my dose meticulously, and prepare a safe setting in the event of a bad trip. I had never seen a need for a guide. However, I had journeyed to Tulum seeking a spiritual release, and I knew that this city would be the perfect place to dip my toes into the waters of sacramental drug use.

After another ten minutes of walking aimlessly, I encountered the first marker of my destination: a hand-painted wooden sign with the words “Vegan Organic Wheatgrass Smoothies.” The smoothie stand itself was only a few meters off the road, a quaint wooden hut with a roof of dried palm fronds, nestled within a lush garden of tropical plants. I approached hesitantly, still not knowing what or how to ask for what I desired. Luckily, I didn’t have to—a middle-aged Mexican woman behind the bar flashed me a comforting smile and handed me a menu. Internally, I facepalmed—duh, I should order something, I thought to myself. In feeble Spanish, I informed the woman about my vegetarianism and asked for her recommendation. She pointed to one of the specials, barbecue jackfruit tacos, and I nodded eagerly in agreement.

Within minutes, the woman had served me a stunning plate of plant-based tacos, complete with freshly squeezed orange juice and their house salsa. This meal was a welcome sight, for I had already learned that Mexican cuisine is not the most vegetarian friendly. Back in Merida, I had repeatedly told my host mom “no como carne!” (“I don’t eat meat!”), only for her to serve me ham sandwiches and arroz con pollo. She was such a gracious host that I was happy to eat whatever she offered me, but I was incredibly grateful to finally have some animal-free dietary options.

As I savored my meal, I basked in the beauty of the surrounding garden and worked up the nerve to ask for what I had come for. At last:

“Do you know where I could find a plant medicine ceremony?” I gulped my orange juice nervously, awaiting her response.

“Ah, si,” she replied immediately. “Go talk to the man in there.” Much to my surprise, she pointed to a small building behind me.

I quickly finished my meal, walked over to the modest hotel, and repeated my question to the man behind the desk. He confirmed that I was in the right place. Before I could even process what happened, we agreed that I would come back the following morning at 7 am—“just as the sun is rising,” the man said, “it will be beautiful.”

I went through the rest of that afternoon and evening in a state of slight disbelief and gripping fear. What had I signed up for? Should I even trust this man? Was I putting myself in danger by agreeing to this? In hindsight, my concerns were perfectly valid, and perhaps I should have asked more questions before I paid the man to reserve my ceremony (a measly $100 USD for what I perceived as a once-in-a-lifetime cultural experience). Even still, I am glad that I calmed myself and embraced the unknown. The next morning, I awoke before first light and tiptoed around the hostel to avoid waking my roommates. At 6:30, I set off down the same road I had walked the previous day, this time knowing confidently where I was headed.

Just as the sun’s light began to peek over the horizon, I arrived at the hotel and greeted my facilitator, whose name I learned was Valtteri. He led me through the garden behind the hotel towards a lone tipi nestled within the lush vegetation. He then introduced me to his assistant and invited me to get comfortable amongst the many blankets and pillows laid out on the tipi floor. He began to explain the medicine offering: 5-MEO-DMT, not a plant medicine after all, but in fact the venom of the toad known as Bufo Alvarius, which is native to the Mexican Sonoran Desert. My heart was racing out of my chest, but he spoke slowly and steadily, and I began to feel calm by listening to his voice. I tried to focus on my breath in an attempt at getting my heartrate under control.

Valtteri asked me if I had ever experienced the toad medicine, and I shook my head. He smiled knowingly but did not say anything; I imagine he did not want to create any expectations for me. Instead, he explained the method of ingestion. Though he gave clear and concise instructions, I could feel my stomach twisting into knots. What if I did it wrong? What if I missed a step? What’s the worst thing that can happen?

My facilitator did not give me time to dwell on my anxieties. He immediately launched into a guided meditation focused on the breath. Those ten minutes felt like an eternity. I attempted to clear my mind and listen only to the sensations in my body, which were clouded by the overbearing thump-thump of my heart in my chest. My logical mind fought for dominance against my emotional center, and I tried desperately to suppress my panic without tensing my body or losing the rhythm of my breath. Finally, Valtteri asked me to open my eyes. His assistant handed him a small glass pipe, which he promptly held up to my mouth.

“Breathe in,” he instructed, and began to light the pipe. I did as I was told. Almost immediately, a burning sensation erupted in my lungs. My years of smoking weed could never have prepared me for that moment—I wanted to exhale, to choke, to cry out, but Valtteri said firmly, “keep going.” I did as I was told. I inhaled until my lungs were full of red-hot air, swirling and smoldering and igniting my airways. I inhaled for a thousand years and felt my chest imploding with the shape of smoke, my blistering breath combusting inside me. And then, when I thought I couldn’t possibly inhale anything more, Valtteri said, “hold it in.” I did as I was told.

I must have exhaled at some point. I vaguely remember seeing a cloud of wispy smoke dissipating before me. I believe Valtteri guided me through one more inhale, though my memory of the ingestion disintegrates into conjecture after the first hit. Valtteri’s voice began to sound very distant, as though I was falling down a deep well and he was calling to me from the top. At some point, the blazing fire in my lungs faded away, overtaken by the more pressing concern of my rapidly dissolving consciousness. The edges of my periphery blurred, followed soon after by my entire field of vision. I began to vibrate.

At first, the vibrations were gentle and low, emanating from deep within my gut. Then, the vibrations grew stronger and stronger, crescendoing in a symphony of high-frequency tremors that resonated outwards from my being and caused the earth beneath me to quake and tremble violently. Just as the pulsations arrived at a deafening throb, I heard Valtteri speak to me from someplace far away: “lay back.”

I did as I was told, and I immediately slipped into the warm embrace of the visionary realm.

My blurry, precarious grip on reality exploded into unprecedented clarity. I was suddenly drenched in the full spectrum of color, swimming in a pool of blinding saturation. Every shade of the rainbow splintered into fractals simultaneously. Each hue gave way to a new shape in succession: circles, stars, spirals, supernovas. They blended into one another seamlessly, creating a harmonious cinema of kaleidoscopic beauty.

I was no longer in my body. I was not merely a detached observer; I was not separate from the kaleidoscope at all. Rather, I was careening down its center, being absorbed and resorbed by a boundless pattern of pigmented particles. My limbs, my torso, my head, all these parts of me had ceased to exist, and I rode the current of colors like the high soprano of a violin, ringing amidst its counterparts in a bright orchestral swell. The energy within my prismatic world surged and softened, crested and calmed. I floated above it all.

Magenta rings shattered into lavender mandalas; rust-colored rhombi fragmented into scarlet diamonds; cobalt crosses fractured into dazzling lime angles. Each mosaic ruptured into one more breathtaking than the last, weaving a never-ending polychromatic tapestry. I had never seen such color before. Formless, limitless, I traveled through the tunnel of my fulminating consciousness.

Time did not exist here. I was wholly immersed in my altered consciousness, unaware of my physical surroundings. Eventually, I was ejected from the kaleidoscope into a realm inhabited by prismatic nature spirits. These creatures were equally as colorful as their polygonal predecessors, but they resided within the third, fourth, and fifth dimensions, shifting between planes and challenging my depth perception. At one moment within reach, and the next light years away. Rainbow-colored elephants zoomed in and out of focus with the vibrant contrast of a neatly lined color-by-number painting. Jungle cats folded symmetrically along their mid-lines, their whiskers aligning with perfect precision, only to stretch and elongate, abstracting and deconstructing through countless reflections. Polyhedral parrots, geckos, frogs, and fish stacked themselves on top of one another, forming infinite totems that stretched beyond my comprehension.

The final spirit was that of a lone wolf, crisply defined in all his chromaticity. He dominated my mind’s eye, strong and stationary. Rather than standing opposite the wolf, it seemed as though his face was presented to me: a page in a book from which I could not and did not want to look away. I stared at him; he stared at me.

And then: white. My awareness was subsumed by a blanket of heavenly nothingness. A choir of angelic voices rang out in unison. In this blank space, I had no body, nor thoughts, nor feelings. I simply existed. Unfiltered sunlight poured in from all directions, purifying and crystallizing the emptiness. I remained there for quite a while, basking in a sensation of peace that I had never before experienced.

Upon opening my eyes, I first saw the blue day sky through the open top of the tipi. The sun was fully risen now, indicating that some amount of time must have passed during my ceremony, though I had no conception of how much. The sounds of my surroundings came next: the gentle yet steady percussive thrum of Valtteri’s assistant as he struck his drum and chanted in Spanish; the wind whistling outside the tipi; my own breath. I slowly became aware of my own body on the earth, bolstered comfortably by the pillows and blankets onto which I had collapsed during ingestion. I felt my bones first: my hips, spine, and skull pressing against the firm ground. Then, slowly, I regained sensation in my soft tissues, felt my muscles reawakening, sent subtle movements into my extremities. My vision gradually sharpened, and I began to remember where I was and how I had gotten there. I rocked my head from side to side and swirled my tongue around my mouth. I returned to reality.

I pressed up to a seat and looked to Valtteri, who was smiling softly.

“Lost track of space and time, hm?” he asked with slight amusement. I nodded, bewildered. The details of my journey were already beginning to fade from my memory, but the integration of what I had learned would take many months to follow. I could only begin to process my visions in those first few moments after reemergence.

We took our time exiting the tipi, as my legs had seemingly forgotten how to work. Valtteri wished me luck and sent me deeper into the garden, where another member of the hotel staff was preparing a fresh vegetarian breakfast for me. Having just encountered a multitude of divine beings, eating was the last thing on my mind, but indeed my body was grateful for the nourishment. I ate slowly, chewing each bite a hundred times as I lost myself in recollections of my trip. And then, when I had finished my meal, I simply got up and showed myself out.

I felt as thought I was putting my human suit back on and resuming the mundane act of theatrical imitation. My head reeled with everything I had seen; my perspective on life felt forever changed; and yet, I had emerged in the same physical form, a mere 45 minutes later. I had no choice – I went on living my life, having captured a glimpse of the otherworldly forces that lie beyond the veil.

The Truth About Birthright Israel- Part Two

In my previous post, I wrote about my “Birthright” trip to occupied Palestine in 2018. “Taglit-Birthright Israel” is an Israeli government program that sponsors ten-day trips for all young Jews. I am Jewish on my mother’s side, so I decided to take advantage of the program.

Before embarking on my journey, I was quite unfamiliar with the socio-political controversies surrounding modern Israel. This ten-day trip certainly opened my eyes, and I was shocked by how viscerally I was confronted with conflict.

Yet, I had several Jewish peers who went on “Birthright,” and when they returned, they were enamored and entirely uncritical of the Israeli government. They spoke of forming lifelong relationships, connecting with their heritage, and of course, the delicious Israeli food. I was deeply disquieted by the differences in our experiences, which appeared to me as blatant indoctrination. Is a free ten-day trip really all it takes for young people to overlook human rights violations?

A Precursory Disclaimer on Antisemitism

Jews have been systematically persecuted since the advent of Judaism, circa 1000 BCE. Around 70 CE, the Romans destroyed the Jewish State of Israel, causing Jews to scatter across the globe. In the centuries to follow, Jews were pushed out of Russia, Austria, Germany, and many other countries across the globe, forced to seek asylum in foreign lands where they were despised due to religious conflict and ethnic stereotypes. The most obvious example of this hatred is the Holocaust, wherein 6 million+ Jews were murdered on the sole basis of their ethnic identity. These antisemitic biases and crimes persist today, as evidenced by the Pittsburgh Synagogue Shooting in 2017 and, more recently, the infamous hip-hop artist’s public hate speech towards Jews.

I provide this context to remind my readers that Jews have been and still are a targeted minority group throughout the world. For this reason alone, I felt it important to write a separate article on the beauty and complexity of Jewish culture that I experienced while in occupied Palestine. By splitting my travels into two separate articles, I acknowledge that I risk conveying a holistic view of Israel as entirely good or entirely bad. To the former, this trip taught me a lot about global politics and Jewish history. To the latter…well, let’s just get into it.

Some Quick Historical Context

Zionism — a nationalist movement that espouses the creation of a Jewish homeland — emerged in the late 19^th century. Jews yearned for a place to call their own; a spiritual center; a refuge free from discrimination, abuse, and violence. The new Jewish state, named Israel, was established in 1948 in the region historically known as Palestine. Zionists claim that this region, often regarded as The Holy Land, belongs to the Jews, for Jewish texts describe Jerusalem and surrounding areas as a sacred site for Judaism—the Promised Land.

One tiny problem: the Promised Land had already been promised to others—specifically, the Palestinian people, who had settled on that land for centuries preceding 1948.

This territory has been a source of conflict for so long that many consider it irreconcilable, and indeed, the conflict continues to this day. Since 1948, Israel’s military occupation has forced Palestinians into smaller and smaller areas in the West Bank and the Gaza Strip. Those who remain with their homes and communities in occupied Palestine face daily persecution from Israeli Defense Forces, which often culminates in destruction of Palestinian property or bodily harm. The Israeli-Palestinian conflict has consistently affected civilians and produced a disproportionate number of casualties from the Arab side, in large part due to Israel’s resources and military power. I implore my readers to research the continued violence against Palestinians in their ancestral homeland. Vox is a good place to start.

The "Birthright" Agenda

NOTE: I will continue to refer to my Taglit trip as “Birthright,” because I do not feel that Jews have any more birthright over that land than the people who have resided there for centuries. Furthermore, I use the terms “Israel” and “occupied Palestine” to refer to the same region; “Israel” in the context of the Jewish nation-state, “occupied Palestine” everywhere else.

Step One: Get them while they're young

In the wee hours of dawn, I stepped afoot an Israel-bound plane with forty other young Jews. In my first attempt to make friends, I struck up a conversation with a girl seated next to me—a fellow brown-skinned, dark-haired, Jewish girl who could, like me, pass for “ethnically ambiguous.” I must have mentioned that I speak some Spanish (studied in high school and later in college) because she exclaimed,

“Cool! I love Mexicans! I love your culture!”

She’s confused, but she’s got the spirit, I thought. Chuckling, I said, “I’m actually half-Indian, half-American Jewish.”

“Oooooh, so can you speak Indian?”

Um…. there are 22 scheduled languages and hundreds of regional dialects spoken in India, none of which are called “Indian.” My father speaks Bengali, and I study Hindi. Common mistake—I didn’t fault her.

Yet, this encounter set the tone for many of my future interactions with my fellow “Birthright” travelers. While many of them proved knowledgeable about Jewish customs and Israeli history, they also turned out to be uneducated, tone deaf, or even willfully ignorant to other cultures—especially Palestinian culture. For many of my peers, “Birthright” was their first time traveling outside of their home state, let alone by themselves or internationally. At age 20, I was older than most of the individuals in my group, who were primarily fresh out of high school and extremely impressionable to the ideas proposed by our tour guide and group leaders. I believe the “Birthright” agenda is heavily targeted towards those who have limited prior cultural exposures.

Step Two: Lure them to Israel

“Birthright” is a shockingly generous program. The Israeli government pays for thousands of Jewish youths to visit every year, and there’s virtually no catch, besides having to stay for the entire ten days. If you leave early, or somehow get kicked off, you only forfeit a $200 deposit. Many travelers take advantage of the free overseas flight and continue to travel around Asia or Europe after the trip ends—“Birthright” makes no conditions as to when you arrive or when you leave the country, so long as you participate in the ten days of organized travel. They’ll pay for your flight home–no questions asked!

Furthermore, the “Birthright” budget is by no means modest. We slept in 5-star hotels, gorged ourselves on gourmet buffets, and engaged in countless cultural activities that would have burned through a tourist’s pocket. The sheer luxury of this free program raises some questions, to say the least. Yet, if you’re Jewish, you would be stupid to not take advantage of this program. In this way, the “Birthright” offer is somewhat irresistible.

Step Three: Make them feel at home

Israel boasts a developed free-market economy, with modern infrastructure that rivals many Western countries. The country’s prosperous economy allows for sophisticated welfare programs, a powerful modern military, and high-quality education systems. As a result, many parts of occupied Palestine feel comfortable and familiar for many American travelers—perhaps even uncannily so. Indeed, the difference between Israel and its neighboring nations—Jordan, Lebanon, and Egypt—is stark. The Tel Aviv skyline, the developed roads, the thriving technology industry…these factors point to colonial power, not a young sovereign nation sequestered in the Middle East.

From my perspective, the logic behind this step is quite clear: shower the young visitors with lavish gifts so they won’t ask questions. At the beginning of the trip, I naively wondered if “Birthright” is an innocent ploy to boost Israeli tourism. As time went on, however, I started to feel as though I had been paid for my silence.

Step Four: Promote anti-Arab propaganda

My fellow travelers’ true colors emerged quickly. Upon arriving at our hotel on the first night, one girl became restless and irate. She began to shout about having to sit next to a Palestinian woman on the plane ride,

“I bet she thought she was going to Palestine, huh? Well, she’s not. This is ISRAEL!” She followed her angry tirade with a stream of obscenities, prompting one of our group leaders to step in.

“Hey now, I spoke to a Palestinian man on the plane, and he was actually very nice…” the group leader began weakly, but we all recognized the futility of his attempt. Even he seemed unconvinced. There was no further effort to counter her blatant hate speech.

From that interaction onward, anti-Palestinian rhetoric became commonplace among our group. Other forms of hate speech also went unpunished (the N word was popular among my group—needless to say, none of us were Black), but remarks targeted at Palestinians seemed to be encouraged, even rewarded. These sentiments were propagated by our Israeli tour guide and our American group leaders as much as my fellow travelers.

For example, the Birthright itinerary always includes a visit to Israel’s borders with Syria and Jordan so that travelers can “gain a real understanding” of Israel’s geo-political positionality in the Middle East. This “real understanding” turned out to be a slew of propaganda which cast Jordanian and Syrian people as uncivilized, violent warmongers. Our tour guide, standing with his back to the arid Syrian plains, gestured broadly across the farmlands and said casually,

“We always see explosions over there.” Inevitably, this remark prompted several ignorant questions: How often do they bomb Israel? Have they ever targeted a Birthright group? Are Syrian women educated? Are they all forced to build bombs? The conversation was unproductive once again, serving only to heighten fear and distrust. As for perspective gained on Israeli geopolitics, we were evidently meant to view Israel as a perfect victim, helplessly sandwiched between primitive Arab countries with no means of self-defense. Records of military spending will no doubt have a different story to tell.

At the Dead Sea, our tour guide declared that the Jordanian government is purposefully polluting the saline water to gain control over it. He conveniently neglected to mention that Israel is equally to blame for the Dead Sea’s lowering water levels and rising number of contaminants. In reality, the two countries’ refusal to cooperate threatens the Dead Sea far more than the pollutants of either country alone. Israelites have historically accomplished great feats in water management (see Part 1), but their inability to work with Arab neighbors may cause irreparable damage to their historical and religious landmark.

The anti-Arab discourse came to a head in Jerusalem. On a rooftop overlooking the Old City, our tour guide began to lecture about the Temple Mount, the Western Wall, and other sacred geographies. He recounted the First Temple and its fall to the neo-Babylonians, then the subsequent Second Temple and its fall to the Romans. Then he pointed to Al-Aqsa, the plaza beyond the Western Wall. Barely bothering to conceal his disgust, he sneered, “they stole our temple.”

Dominion over the Temple Mount, or Al-Aqsa as Muslims call it, has been central to global religious conflict for centuries. This location is a sacred site for all three Abrahamic traditions–Judaism, Christianity, Islam–whom all constantly vie for control. However, the claim that Muslims stole the Temple Mount is reductive and historically questionable. 500 years span the gap between King Herod’s Second Temple and the construction of the Dome of the Rock; if anything, the Romans should be on trial, for their temple to Jupiter was the first to replace its Jewish predecessor. Our tour guide’s accusation mirrored the broader Zionist ethic, which tends to ignore historical chronology in favor of spiritual entitlement.

All this hateful rhetoric against Arabs was underscored by a bizarrely cheerful spring break energy. Out of all the planned activities, my peers were mostly interested in clubbing in Tel Aviv, partying at the beach, and drinking in our hotel rooms. We were shuffled from marketplaces to gift shops to malls, urged to shop for handicrafts and try authentic local cuisine. Ironically, many of these uniquely “Israeli” dishes (shakshuka, hummus, falafel) are just shameless appropriations from Arab cultures. But my peers were far too busy spending their shekels at upscale boutiques to think critically about colonial exchange networks.

Step Five: Instill Zionist loyalty

Much like American education, the framework of “Birthright” is infused with an Israeli nationalist spirit that strategically penetrates the pathos. The “Birthright” itinerary takes young Jews through Israel’s national cemeteries, war forts, and great historic battle sites. These morbid locations work in conjunction to illustrate the endless plight of the Jews. Simultaneously, the educational core glorifies Jewish history to justify the creation of the Zionist State.

Through all of this, my group was drinking excessively, hooking up with one another, and attending “Birthright”-sponsored EDM mega-events that celebrated the founding of Israel. At the mega-event I attended in 2018, a sponsor implored the audience (thousands of Birthright travelers) to act as ambassadors and sway public opinion in Israel’s favor when we returned home. I was shocked by his bold request, but when I glanced around me, my peers were smiling and cheering—they had been drinking for hours by that point. I guess alcohol makes the propaganda go down easier.

There was also a distinct undercurrent of peace symbolism throughout the trip. I mentioned in Part 1 that we were each given a dove to release for seemingly no reason. Later, we took a tour of an olive oil factory, where the saleswoman really emphasized the olive branch imagery.

And then there were the IDF soldiers. “Birthright” includes a multi-day mifgash (encounter) with Israeli peers, who are almost always active duty in the Israeli Defense Forces. On my trip, our IDF peers traveled with us for six days.

For background, Israel mandates conscription for every citizen over the age of 18. Men are expected to serve a minimum of 32 months, women 24. Arab Israelis are notably and explicitly exempt from service, as are a few other groups such as religious women and married individuals. The Israeli Defense Forces is somewhat notorious with the United Nations for its perpetual war crimes in conflict against Palestine, so I was fascinated (and somewhat terrified) to meet the young soldiers in person and pick their brains.

As it turned out, my IDF peers had little to say because they had nothing to admit. One day, I sat with an American friend and an IDF soldier, a woman named Einav, for lunch. My American friend mentioned a video he had seen the previous week, of an IDF bombing of a Palestinian civilian area.

“Do you support this?” he asked Einav.

“That wasn’t us,” Einav responded immediately, impulsively.

“What do you mean?” my friend asked, puzzled. “You can see the soldiers in IDF uniforms in the video. You can see them, see?” He pulled out his phone and showed her his news source. Her eyes skimmed the screen and without hesitating:

“Video footage can be doctored. Don’t believe everything you see on the internet,” Einav scolded. My American friend looked at me, jaw dropped. Is she required to cover for her country? Or does she truly believe that Israel is blameless?

Further inquiries were met with sharp denial. Trying to convince her felt futile, so the topic was dropped, unresolved.

Step Six: Encourage marriage within the religion

Our IDF peers were not just there to make us doubt the media narratives against Israel. They were also there for our socializing and fraternizing pleasure. They slept with us in our hotel rooms, and our group leaders did little to discourage frisky co-ed behavior. In fact, I can recall several instances when “Birthright” organizers encouraged the development of romantic relationships between group members. We were each slept 4 to a room, but that didn’t stop my fellow travelers from…enjoying each other’s company.

Subliminally, I had known that this is the motivation behind “Birthright”—to promote marriage within the religion. An ongoing longitudinal study called the Jewish Futures Project shows that Jews who go on “Birthright” are significantly more likely to marry another Jew than those who don’t. What I did not expect, however, was their complete lack of subtlety. More than once, we were told to “look around you—your husband or wife is probably standing in this group!” Everyone told us in plain terms to fall in love on “Birthright,” marry another Jew, move back to Israel, and have Jewish babies.

The part they didn’t say out loud?

Those Jewish babies grow up to be Israeli citizens and, inevitably, IDF soldiers. “Birthright” is a soft power tool of demographic engineering and military recruitment, designed to insure the Jewish majority in future generations so that the Israeli state may continue to occupy Palestine.

Despite my tour guide’s efforts to portray the Zionists as innocent victims of Arab violence, Israel has blood on its hands. Israeli occupation of the West Bank and the Gaza Strip, as well as the innumerable war crimes committed against the Palestinian people since 1948, have been solely enabled by Israel’s mandatory conscription law. By participating on “Birthright,” I was a gullible pawn in this master plan.

Step Seven: Lure them back

After everything I experienced during my ten days in occupied Palestine, I could hardly believe it when, at the end of the trip, my fellow travelers were heartbroken to leave. They shared teary goodbyes and sappy lectures about how the trip had changed their lives, how they would miss everyone so dearly, and how proud they were to be Jewish. Many vowed to move to Israel, while others promised to spread the good word when they returned home.

Frankly, I could not participate in their festivities; my feelings were the opposite of theirs. My “Birthright” trip had disillusioned me so completely that I did not ever want to return to Israel. I did not want to advocate for Zionism. I did not want to marry a Jew. When I left Israel, I didn’t even want to BE a Jew anymore. I felt deeply ashamed by the violence initiated by my ancestors and perpetuated by my peers. I could not believe that these geopolitical conflicts, seemingly so ancient and abstract, could manifest themselves before my eyes so tangibly. Furthermore, I could not believe that kids my own age were willing to overlook these conflicts for a free vacation.

Most of all, my heart ached for the Palestinian people—those who still live under apartheid rule, and those who have died in the fight. “Birthright” did not introduce us to those people, nor acknowledge their oppression. “Birthright” relies on the anonymity of Palestinians to tell its twisted tale of nation-making and justification. “Birthright” abets Israeli occupation in Palestine by spreading misinformation and indoctrinating thousands of young Jews every year.

“Birthright” is a violent colonial institution. That is the truth. And while I can only speak for my own experiences, I hope that my Jewish peers will also soon recognize their ethical obligation to speak out against Israel.

FREE PALESTINE!

If you are interested in supporting the fight to Free Palestine, please consider donating to one of the following organizations:

Medical Aid for Palestinians

Palestine Campaign

United Palestinian Appeal

Jewish Voice for Peace

If you would like more context on the Israel-Palestine conflict, please visit the following resources:

United Nations

The Iron Cage by Rashid Khalidi

The Israel-Palestinian Conflict by James L Gelvin

Arabs and Israelis: Conflicts and Peacemaking in the Middle East by Abdel Modem Said Aly, Shai Feldman, & Khalil Shikaki

The Truth About Birthright Israel – Part One

I inherited Jewishness from my mother, so I have had the bittersweet experience of visiting Israel for free. Yes, for FREE. The Israeli government runs a program called “Taglit (Discovery)-Birthright Israel,” otherwise known as “Birthright Israel” or simply, “Birthright.” This program sponsors ten-day trips to Israel for all Jews between the ages of 18 and 26, and it covers ALL expenses, including airfare, accommodations, meals, transportation, and cultural experiences. The eligibility requirements are straightforward: you must have at least one parent of Jewish descent or have converted to Judaism through a recognized Jewish movement. As the name implies, the program is founded on the assumption that all Jews have a birthright to discover the Jewish homeland and connect with their Jewish identity. Readers, perhaps you see where this is headed, but dear readers…I did not.

Here, I must pause to make a disclaimer: not all Jews are Zionist. I do not believe that any religion or perceived birthright is justification for violence, oppression, and apartheid. Make no mistake — Israel is an apartheid state. For this reason, I will continue to refer to my Taglit trip as “birthright,” because I do not feel that Jews have any more birthright over that land than the people who have resided there for centuries. Furthermore, I use the terms “Israel” and “occupied Palestine” to refer to the same region; “Israel” occasionally in the context of the Jewish state, “occupied Palestine” everywhere else.

Despite my staunch opposition to modern political Zionism, I do not wish to downplay the beauty of Judaism in my attempt to expose the lesser-known truths about Taglit-Birthright. It was an enormous privilege to visit this region and experience its history. This article covers Jewish history and Israeli culture; please visit Part Two to read about the parts of my trip that left a sour taste in my mouth: the discrimination, the propaganda, and the shocking geo-political realities of the Zionist state.

THE TRIP

My “Birthright Israel” journey took place in summer of 2018, shortly after I trained to become a yoga teacher. By that time, I had connected profoundly with my Indian heritage, and I yearned to do the same with my Jewish roots. I thought, an all-expenses-paid opportunity to learn about Jewish history and culture? Sign me up! Ultimately, I did learn about Jewish history and culture, but I was not entirely pleased by my findings.

Our itinerary was jampacked, and we didn’t even have time to recover from the jetlag before we were piled onto a coach bus with the words “Taglit-Birthright” emblazoned on the side. In ten short days, we were shuttled from border to border to take in all the sights and sounds of occupied Palestine. We never stayed in one hotel for more than two nights; we never ate at the same place twice; we truly experienced a lot of the country through the eyes of Israeli settlers. Here are some of the highlights from my trip:

West Asian Agriculture

In the Shomron region in northern occupied Palestine, we visited Kibbutz Ein-Shemer. A Kibbutz is an intentional community traditionally based on agriculture, so we explored Ein-Shemer’s greenhouses and fruit orchards to learn about the community’s history, as well as the role of agriculture in Israel’s economy. Several Kibbutz members joined us to discuss their lifestyles and daily activities on the Kibbutz, and they even invited us to enjoy some fresh fruits and veggies from the greenhouses!

At the end of our Kibbutz tour, each of us were given a dove to release. To this day, I have no idea why we did this. Perhaps they were attempting a symbolic gesture of peace? Let me know what you think in the comments.

Graffiti Tour in Tel Aviv

Tel Aviv, a vibrant urban center, plays host to a wide range of artists, many of whose mediums are the streets. As we wandered the city, our tour guide pointed out various works on building facades, mailboxes, fences, and sidewalks. He highlighted motifs in each piece and provided context on well-known graffiti artists, along with the socio-political messages that they attempt to convey through their work. We also visited some indoor galleries that showcased Tel Aviv’s more orthodox artisanship.

Yad Vashem Holocaust Memorial

Perhaps the most chilling and solemn moment of my trip was our visit to Yad Vashem, the World Holocaust Remembrance Center. Located on a hill overlooking Jerusalem, the museum is a long, narrow, dimly lit building with exhibitions designed to be viewed in a linear fashion. Our tour guide explained that the building’s structure invokes the Jews’ experience of the Holocaust, such that the visitor enters a long, dark tunnel with no end in sight. We spent more than three hours inside the museum, observing photos of concentration camps, simulations of gas chambers, and glass cases full of abandoned shoes. In seeing those snippets of Jewish life during the Holocaust, the gravity of their genocide fell upon me. The final exhibit is a dome-shaped room with floor-to-ceiling projections that flash rotating photos of Holocaust victims. In a poignant moment of collective grief, I wept alongside my Jewish peers for the loss of our ancestors.

When our tour concluded, we emerged from the dark building into daylight, where we paused before the vast landscape of the Holy Land. The gaping exit of Yad Vashem, our tour guide told us, symbolizes the liberation of the Jews from concentration camps and the ultimate creation of the new Jewish state, where Jews could finally be freed from generations of violence. Yad Vashem served as a profound reminder that the Holocaust continues to shape contemporary Judaism and its people.

No pictures included of the Holocaust memorial, for obvious reasons. This is the view of Jerusalem at the end of the museum.

Hezekiah's Tunnels under Jerusalem

As the Hebrew Bible foretold, the City of David (the ancient core of Jerusalem), rests upon a series of underground tunnels that were once used to transport fresh water from the Gihon Spring to the Siloam Pool—a life-giving source for the ancient peoples of Jerusalem. Largely regarded as an extraordinary and baffling feat of engineering, these tunnels are attributed to Hezekiah, the reigning King of Judah circa late 8^thcentury to 687 BCE. Biblical scholars believe that Hezekiah constructed these tunnels so that he could fortify against Assyrian invasion without compromising the city’s water source.

Modern Jerusalem has since implemented newer methods of irrigation, so Hezekiah’s tunnels have become a tourist attraction, allowing visitors to wade through stagnant water for a portion of the tunnels’ 533-meter length. Inevitably, this tour is a staple of “Birthright” trips, and we geared up with water shoes and shorts to descend underground. The tunnels are approximately two feet wide and pitch-black, with water levels ranging from ankle-deep to thigh-deep depending on the location (and your height, of course). Needless to say, I don’t recommend Hezekiah’s tunnels for anyone prone to claustrophobia, aquaphobia, or nyctophobia. However, this tour was a once-in-a-lifetime experience, and I was fascinated by the remarkable ancient infrastructure.

To my dismay, my “Birthright” peers did not take this tour as seriously. Rather than listening to our tour guide’s historical talk, they opted to vape, blast obscene music from their portable speakers, and chatter incessantly. As you might imagine, noises ricochet quite loudly in narrow, water-filled corridors. I often wonder whether my tour may have been more educational and less fear-inducing had I traveled with a more respectful group.

Camping with Bedouins in the Negev Desert

The Bedouin are nomadic Arab tribes that have herded animals such as sheep, goats, and camels throughout the deserts of Northern Africa and the Middle East since 6000 BCE. Some Bedouins have adopted urban, sedentary lifestyles in the last two centuries, while many others live semi-sedentary lifestyles. Large groups of the latter now inhabit tent settlements in the Negev desert in occupied Palestine. Despite their exposure to Israeli culture and politics, the Bedouins have retained their traditional customs and language (Arabic), which include “Bedouin Hospitality.” Thus, the Bedouins welcomed my “Birthright” group with open arms.

During our stay, we slept in a Bedouin tent for a night, partially exposed to the hot and sandy elements. The desert was so quiet—that night was my best sleep the whole trip. We shared a meal with our host tribe, comprised of lamb, rice, and a highly anticipated cup of Bedouin coffee: a dark, bitter roast with a unique blend of spices. We ate with our hands (just like in India!) while seated on cushions on the floor. A Bedouin man gave us a talk on their traditional art forms, which range from loom-woven textiles to clay pottery to animal-hoof utensils. The Bedouins also took us for a camel ride through the desert, which was somewhat of a roller coaster—the camels would kneel on their front legs to allow us to mount, then stand suddenly, one leg at a time, requiring us to hold on to the reigns for dear life.

The Dead Sea

The Dead Sea lies at the lowest land-based elevation on earth, bordered by Jordan to the East and occupied Palestine to the West. This body of water is not actually a sea at all, but rather a salt lake with such high levels of salinity that swimming in it is more like floating. Being one of the world’s saltiest bodies of water, the Dead Sea is a harsh environment for plants and animals, hence its name.

This historic landmark, mentioned throughout Jewish and Biblical literature, is one of the most anticipated destinations on the “Birthright” itinerary, but after wading into the waters, I began to wonder why. Within moments of my effortless float, inordinate amounts of salt began to seep into my skin and burn my nose, ears, nailbeds, and other unmentionable parts of my body. The experience of being lifted to the water’s surface was uncanny, but I didn’t linger to relish it. Nonetheless, I enjoyed the white sands and sunny sights of this natural marvel, grateful for the opportunity to visit.

Perhaps more famous than the Dead Sea itself is its mud: silt from the lake’s shores that has absorbed the water’s salinity. Many health and wellness companies have profited by packaging this mud into commercial mud masks, which are now sold globally. These entrepreneurial claims are not mere pseudoscience—medical researchers have established that high concentrations of salt and magnesium, among other minerals in the mud, can effectively treat a wide range of conditions, including psoriasis, arthritis, acne, and chronic pain. However, I was surprised to discover that Dead Sea tourists cannot simply dig up this miraculous mud. Instead, you must visit nearby spa shops that sell mud products for 70 to 350 Shekels. My group leaders graciously purchased several masks for us all to share, so I slathered myself in the magic elixir of yore. Maybe it cured me of all my ailments? Only time will tell.

Hiking Masada

Hebrew for “fortress;” Masada is a UNESCO World Heritage Site for two palaces built by Herod the Great. Masada was fortified during the 1^st century BCE to protect the palaces against Roman Siege. Situated atop an isolated plateau in southern occupied Palestine, Masada is only accessible by foot and by cable car. There are two trails that lead to the top of the plateau, both of which are perilously narrow and steep. My “Birthright” group traversed the Roman Ramp trail in the darkness of early morning, hoping to reach the summit in time to see the sun rising over the Dead Sea. Not much remains of the palace structures at the top, but the scenery was certainly stunning.

Shabbat (The Old City & The White City)

Also known as the day of rest, Shabbat is an ancient Jewish tradition wherein Jews refrain from work activities and take rest. Every week, Shabbat begins at sundown on Friday and continues through sundown on Saturday evening. Each Jewish family has unique Shabbat practices, but traditionally, Shabbat consists of three required meals: Friday night dinner, Saturday lunch, and Saturday dinner, with the first of these three being the most commonly observed. Religious Jews attend synagogue on Saturday morning to read the Torah and perform special Shabbat prayers. Other traditions include indulging in meat and other fancy foods, wearing nice clothes, lighting candles, and greeting others with the traditional greeting, “Shabbat Shalom!” Any form of work is strictly prohibited on Shabbat, so Jews perform housework on Friday to prepare, then spend Saturday socializing, eating, worshipping, and relaxing.

My “Birthright” trip spanned Friday to Sunday, so I celebrated two Shabbats in occupied Palestine. The first was spent in Jerusalem, the Old City, where we visited the Western (Wailing) Wall and learned about religious Shabbat customs. Then we lit candles, shared sentiments of blessings and gratitude with the group, and enjoyed a meal together.

Our second Shabbat took place in Tel Aviv, the White City. Not everyone who lives in occupied Palestine is Jewish, but many are—as a result, most businesses close at sundown on Friday and do not reopen until sundown the following day. It was fascinating to walk the deserted streets of this normally bustling city, knowing that everyone was at home, enjoying restorative communion with their friends and families.

The Western Wall

At the center of the Old City of Jerusalem is the Temple Mount, the holiest site in Judaism. The Temple Mount is thought to be the location of the Holy of Holies, a term used in the Hebrew Bible to denote a spiritual junction between Heaven and Earth; an inner sanctum where God’s presence appears. As such, two temples have been built in this spot to house this sacred sanctuary and its precious treasure: the Ark of the Covenant. The first temple was commissioned by King Solomon circa 10^th century BCE and stood until its destruction by the Neo-Babylonian Empire in 587 BCE. A second temple was constructed nearly a century later and served as a site of worship until its destruction by the Romans in 70 CE. A Third Temple has not yet been built, as the Temple Mount is currently occupied by the Dome of the Rock and Al-Aqsa Mosque, a site of religious significance in Islam.

Even still, this site retains historical importance and divine presence for Jews. The Temple Mount rests on a hill surrounded by retaining walls, one of which is the Western Wall. Entry to the Temple Mount is restricted, so Jews gather at the Western Wall to pray in proximity to the Holy of Holies, which is believed to lie just behind the wall.

Of all the things we did on my “Birthright” trip, our visit to the Western Wall was by far the most powerful and profound. The women were asked to cover our hair with scarves, and we were separated by sex; the men were directed to the left side, the women to the right. When we got close, we were permitted to touch the wall and pray for as long as we felt compelled. I must admit, I don’t have much of a relationship with the Jewish God (assuming He/ She is different from the divine forces I believe in), but I couldn’t help but be overcome by the tangible spirituality surrounding me as I approached the wall. On all sides, women pressed their faces and palms against the worn stone—some muttered prayers in hushed tones, while others loudly expressed their devotion; many more simply wept. A deep sense of loving faith hung in the air, like a warm blanket embracing all of us at once. I saw then and there why the Western Wall has been nicknamed the “Wailing Wall,” for even I was brought to tears.

To understate the great history and spiritual power that I experienced on my trip would be an immense disservice to occupied Palestine, as well as the people of all cultures and faiths that comprise its population. This small swath of land is a globally significant site for archeologists, biblical scholars, followers of Abrahamic religion, and world travelers alike; I consider myself lucky to have been able to explore even a fraction of it, let alone in the capacity Taglit enabled me to.

However, I cannot in good faith discuss the good parts of my “Birthright” trip without giving equal attention to the ethically concerning parts. I know now that my luxurious experience came at the expense of Palestinian lives. Please visit The Truth About Birthright Israel – Part Two to read about the not-so-subtle agenda of Taglit-Birthright Israel.