April - June 2003

Contents
What do you think of our schools?
Br Aengus Kavanagh writes from Sydney
Bishop of Satna writes
Farewell to Rewa
A  Profession Ceremony to Remember
The Important Question
Bro Jerome - 25 Years this year
Why should I meditate?
Laughing Matter
Leadership Seminar at Coonoor
Conference of Religious
News in Brief
Photo Album

The other day one of our senior Brothers brought to me the report card of a child in class 8 who was denied promotion to class 9. He wanted me to take a look at it and probably give my opinion. I saw that the report card itself was a reflection of the way that the school in question viewed education. There was, for instance, separate columns for recording the Social Intelligence, Emotional Intelligence and Academic Intelligence apart from the one for sports and games.  The child in question was graded highly on  SQ and EQ, but on IQ he was assessed less than average, but by no means a hopeless case! His weakest subject was Mathematics while in other subjects he could have been better. Obviously he needed to work harder in maths and, if maths were compulsory for promotion, then he did not deserve to go to the next class. 

  After taking a look at the child’s progress report, for a few seconds my mind wandered into something that always stood before me as a paradox in our education system. In my experience as a teacher  I have yet to come across a student who performed brilliantly in high school or higher secondary,  making any signal contribution to humanity  either as a scientist or a mathematician, a philosopher or a writer. To the best of my knowledge, hardly any of the great men of this world, either dead or living, is known to have performed exceptionally well in studies when in school. Dr. Abdul Kalam, our President, who rose to his present status because of his remarkable contribution to nuclear science and technology in India, studied in a village school and did not have his name in the Roll of Honour when leaving it.  Most of my own past pupils who are doing exceptionally well in life have been just average when in school. When “On Demand Examination System” (ODES) has revolutionized academic grading and certification in this country, what is the point in running schools in the traditional style with emphasis on marks and ranks is a question that should  make us rack our brains. What purpose is served by having a fantastic looking report card like the one I was holding in my hand if the child did not stand to benefit from all its columns! Does a school exist only for preparing pupils for public examination and call it “preparation for life”? Here was a child according to the progress report, socially well adjusted, emotionally well balanced and actively involved in the life of the school. And yet, just because his academic performance did not equal his other qualities, he was denied promotion! 

  In the first week of April I was invited to a school run by a secular agency to give a two-day orientation programme for their staff. The second day I asked them to work out a profile of the student of their school. One group came up with something very creative and thought-provoking. Taking the five elements of creation, namely, Earth, Sun, Sky(Air), Water and Fire, they assigned to each qualities that are known to symbolize them. Thus‘Earth’ stood for  happiness, love for humanity, productivity, unity, will to promote universal peace, aesthetics and generosity; ‘Sun’ for smartness, knowledge, optimism, co-operation, and justice; ‘Sky’ for goodness, wisdom, God’s all-pervading presence and Truth; ‘Water’ for eloquence, purity of character, readiness to accept changes and simplicity; and ‘Fire’ for spiritual perception, service, zeal for universal good, ardent desire to acquire knowledge, honesty and integrity and moral strength. Since we are composed of these five elements of nature, they said, it should be their aim, as teachers, to help their students to imbibe a combination of these qualities. 

  Why institutions of learning conducted by some of the secular agencies are making path-breaking strides in education while many of the so called convent schools are still preoccupied with traditional niceties (of which producing 100% exam results takes priority),  should be of concern for those who see education as all round empowerment.  I was happy that the three-day Leadership Programme organized for our Superiors and Principals at Coonoor from 26 ? 28 June called for creative leadership in our schools. That the child is the center and the focal point of our educational endeavours should enable us to see education as an act of empowerment and freedom. Freedom from the many bondages that man has created for himself out of his ignorance. 
 
 

Dear Berchmans,

The most recent edition of Patrika arrived in our community the other day and got me thinking ‘India’. I’m sure the struggle is no less for you in your leadership role but it is pleasing for me, from a distance, to sense that there is plenty of good spirit and energy in the Province.

There are many names that are familiar to me among those who have moved into management and leadership in the mission of the Province. From correspondence to you a few years ago, you will remember, my strong feelings about preparing and training the Brothers for up-front and confident engagement in the educational agenda of each school… a profile that did not characterize the young Brothers in my perception during my visits to the Province.

In that context, I warmly congratulate you on the policy of supporting a good number of the younger men in B. Ed. studies. As a Congregation generally, we Patricians have not been to the fore promoting ongoing learning and further qualifications among our members. India has been good in encouraging serious theological studies, and now the balance is being  strengthened. Not that paper qualifications mean everything but they can be a help to self-esteem and to more enlightened approaches to ministry. And, advanced qualifications have their risks! End of sermon!

 Great to learn of the honour to the Pats, and to himself, in Thanicken’s appointment as Institute Director of CRI. Give him my sincere congrats. Heartening to see the photo of Gannon on back cover of Patrika… a mobile phone in one hand and a glass of wine in the other… healthy signs of life and humanity!

I believe you will be visiting us in Sydney later this year as part of the Extended Council. Look forward to catching up with you then.

Patrick Lovegrove had a big honour bestowed on him earlier this month… a special medal recognizing his excellence in contribution to Catholic Education in New South Wales, one given each year. Still going strong!
Greetings to all the Brothers and fond regards to self.

Very Rev. and dear Bro. Berchmans,
   Received your letter dated 20. 03. 2003. Thanks for the information.

Your presence in our diocese was an inspiration and great example for the missionaries here. Your dedicated service helped the people of this area immensely. It is a great loss for the diocese that you are leaving.

Let me express my deep gratitude for coming over here and doing the apostolate of education very efficiently. We will remember you with love.

Bishop Abraham has gone to Kerala and I will be meeting him after Easter. He will be back in Satna in August. I will convey this message.

Thanking you and wishing you a Happy Easter,

Yours in Our Lord,

Bishop Mathew Vaniakizhakkel
Diocese of Satna

(For those who do not know, Satna is a Diocese of  Syro-Malabar Rite and normally only those who belong to that Rite have missionary access there. However, when we decided to take up Jay Jyoti School, Rewa, bishop Abraham Mattam, the predecessor of bishop Mathew, had no hesitation in welcoming us into his diocese. In fact, to the best of my knowledge, we were the only Latin Rite Congregation in Satna diocese.  - Editor). 

This is probably the last piece of newsprint that will emerge from Rewa. In about a month’s time we will be shifting out from a place we have lived and worked for, for the last eight years.  All in all it has been a wonderful experience, one that will live on for those who were a part and parcel of life here over the last eight years.  During these years we have learned a lot and in turn have given a lot too for the people of Jaypee Rewa Cements Ltd. It is not the school alone which has benefited from the presence of the Patricians here, but the whole neighbourhood of Rewa, which includes the township and  the villages around Rewa as a whole. Over the eight years we have  become a household name and are easily recognized by one and all whenever we are spotted around. Our leaving, no doubt, will leave a vacuum that will eventually be filled up, but for the moment it is causing many  a flutter in the hears of young and old.

Jaypeenagar has been our home for the last eight years. We had become part and parcel of the township, the school and the surrounding areas. Even as we prepare to shift out to fresh pastures, the Patricians are leaving behind a legacy that will live on forever. This is obvious in the way the school has emerged from its humble beginnings, the teachers who have learnt so much from the several Brothers who have lived and worked here, from the students who have passed through the ranks and are doing well in many parts of the country and are indebted to the lessons they have learnt from the Brothers who have played an important part in their upbringing. All parting is painful especially when it means leaving behind a part of oneself, but the Patricians will always be remembered in Rewa for what they stood for, for what they contributed to the place and for the example they have shown by their lives of dedication and commitment to the task at hand.

Credit should go indeed to all the Brothers who have contributed to make this venture so successful and memorable, especially the pioneers Jerome, Santosh, Dennis, Antony Joseph and Sebastian (Sr). Even though the going was tough in the beginning they stuck it out like true Patricians against all odds. The fruit of their labor will never be forgotten and they will be remembered forever. In fact they are still thought and talked about with affection by all the students and teachers alike.  The later efforts of Br.Berchmans and Br.Mathew Chackala cannot be forgotten as they continued to witness to the spirit of service and brotherhood that is so much a part of the legacy of our revered Founder. Br.Tomy and myself have been privileged in the latter years to be a part of this venture and contribute to the good of the students, Staff and the residents of Jaypeenagar and Rewa as a whole.

As we prepare to hand the school back to the administration, we are indeed grateful to the support and prayers of the Province that has sustained our efforts through these long years and the encouragement we have received from the Province Leadership to be able to do our best in a place that is so unlike the milieu that we are so used to. I am also grateful to the Almighty who has been with us in a very intimate way through the people we worked with, the students especially, the Staff and all those who have contributed to make our lives here  a fruitful one.
 

“Yet the Kingdom of God comes to people who are profoundly linked to a culture, and the building of the Kingdom cannot avoid borrowing elements from human cultures.” (Ecclesia in Asia 21)
 

The Newly Professed (L-R)  Bros. Ruban, Ignatius, John Paul, Anup,  Benjamin, Anand, and Nelsan

It was in the spirit of the church’s call for inculturation that the Patricians in India took a bold step in conducting a liturgical service in what is considered to be the ‘Indian Rite’ that marked the first profession of  7 novices on 1 May, 2003. The Eucharist in the Indian Rite (yet to be recognized as such by Rome ) which many of the participants were not familiar with, and the ceremony of profession itself with Indian symbols at their best, were shocking to some, intriguing to a few, and a pleasant surprise for the rest. Over 200 people comprising both men and women religious of  Carmelaram, parents and relatives of the novices and friends of the Patricians and Patricians themselves ( excepting three or four with physical infirmity including knee problem) sat through the entire service either in  Vajrasana or half or full Padmasana postures with  fascination and devotion. The Sanskrit slokas at the Eucharist sounding more like the chant from a temple during  Puja (offering) or  Bhatabhisheka (consecration) than what is normally heard  from a church or chapel, and the enchanting Bhajans sung by the first-year novices and the postulants, filled the occasion with a sense of mystery and sacredness. The simplicity in dress of the chief celebrant and the co-celebrants was a contrast to the  regal and colourful vestments worn by the clergy of the Latin Rite or the more elaborate and high-priestly ‘costumes’  of the Syro-Malabar or Syro-Malankara Rites. The modest posture of  sitting on the floor  by  both the celebrants and the congregation lent a mark of equality of all present. 

In retrospect, it was the Patrician Novitiate, and no other, in Carmelaram that made the first daring attempt, some seven years ago,  at inculturation by introducing bhajan singing, Satsang (sharing the experiences and the Word of God) and Kirtans ( chanting God’s praise) in place of the official prayer of the church which to the novices with a very limited knowledge of English, was more a matter of  routine to be gone through daily  rather than an act of  genuine prayer of the heart. (Of course, it must be confessed that this daring attempt was inspired by the General Chapter documents “Choose Life” and “Rejoice in Hope”.) On inquiry, the novices at that time had said the ‘Office’  was  ‘terribly boring’ and they did not understand most of what they recited. When asked if they had the courage to try out the way “our Hindu brothers and sisters prayed”, the enthusiasm was too obvious to miss. Thus began our first attempt at inculturation in prayer. As time went on, Yoga and Dhyana began to be an integral part of the formation programme in the Novitiate. While Yoga helped them in building their spiritual and physical energy, Dhyana(yogic forms of meditation) enabled the novices to experience God through contemplation. The thematic Satsang (literally ‘assembly of saints’) in the morning before the Eucharist and as evening prayer before supper  created in them a sense of belonging and an all-pervading unity and love, and concern for one another’s well-being. Values of justice, compassion and peace, and eagerness to serve the poor and the marginalized  were also part of that experience of  the way they prayed together as an ‘assembly of saints’.

An outstanding feature was the wearing of the “Kavi Thund” by the professed and the Provincial who received the profession.  In his introductory  remarks, Bro. Berchmans highlighted the significance  of the “Kavi Thund”. “Thund” in Tamil and “Anga Vastra” in Sanskrit is a narrow piece of somewhat long cloth of any colour which is worn on one shoulder or across the neck over both the shoulders like a stole by  men from north and south of the country along with their traditional dress of Kurta-Pyjama or Dothi and shirt. In the south, it is often worn without a shirt. Mostly worn by ordinary men, especially farmers and workers, a thund or anga vastra signifies simplicity, hard work and frugal existence. The farmer in the field uses it by wrapping it around his head to protect himself from  the blazing sun as well as to wipe his sweat. The porter uses it as a cushion on his head when carrying heavy loads.  To show utter readiness for action or before lifting a heavy object, men wrap it tightly around their waist. 
 

The colour of “Kavi” or saffron signifies courage of one’s conviction in renouncing the worldly pleasures especially those associated with wealth, name and fame, sex and power. The renunciates of India ( the sanyasis and sadhus )  chose this colour, in preference to any other,  as the symbol of their renunciation for a specific reason, it is said. All renunciates, including the Bhikshus (mendicants) of Buddhism and the Hindu holy men before them, were  wanderers, having no fixed place to stay. They carried their message of compassion, non-violence and of universal brotherhood from village to village and  town to town, travelling long distances through uninhabited areas and jungles where robbers and brigands were known to rob and kill unwary travellers. Since the saffron/orange colour stood out in the light of the torch the monk carried, especially during misty nights, he was  easily recognized as a” saint” with nothing in his possession. Attacking him, therefore, was considered a heinous crime which even the most hardened bandit dared not commit for fear of eternal curse upon him and his family. Instead, the holy man was often escorted to safety by these criminals.

 The Provincial exhorted the newly professed to preserve the kavi thund  all the days of their lives as a sign of their consecration. While the soutane and the green sash stood for elitism and a “set-apart” mentality, the anga vastra signified simplicity and readiness to be in the midst of  poor and the needy, he said.

  Bro. Basil, the Novice Director, takes the full credit for taking the initiative to invite  Swami Gnanajyoti ( Fr. Louis),  the Acharya of  Angeli Ashram, Mysore, to be the chief celebrant. 

The perfect state… the state of union with God… unbroken awareness of God’s presence… a sense of God being all, doing all… unself-conscious living… unconcerned witnessing…motiveless existence… as perfect as the heavenly Father who is beyond good and evil, sending the rain to fall on the unjust as well as the just and making the sun to shine on the just and equally on the unjust.

How does one reach this perfect state? It just cannot be reached by man; but by the grace of God it supervenes the man who is completely open to God and who desires nothing other than the union with Him. Such a man of single-mindedness puts himself in situations and environment most suited for this perfect union, the perfect awareness of God’s presence.

To the Christian are available the sacraments, the guidance of the church, prayer, meditation, charitable works, constant love of God which is reflected  in the love of neighbour. For some the environment of ordinary  life is not enough, so they enter the life of the renunciates or religious congregations. Here opportunities for detachment are endless, the externals… mortifications, humiliations, sacrifices, the life of evangelical counsels etc… leading to the renunciation of self itself, that is, death to self. Then God-life alone is. In this union whatever gets done is the will of God.  God becomes flesh. Then we the body-mind is no more the reality of the union remains. Faith and hope are fulfilled in Love which endures forever. For God is love.

When such an environment is not experienced, then one needs to go in search of it and find it one’s own way. In the wilderness there is no fight for space; there is no rivalry or competition in the enjoyment of sunrise and sunset; there is no sense of personal loss when a tree falls or when an animal dies or is eaten by another. One does not experience the sense of ‘I’ and ‘mine’. One gets to experience and live motivelessly, like the heavenly Father who is beyond good and evil. Everything is regarded as being part of this perfect state, including what one experiences in oneself as pleasure and pain. Pain and pleasure are felt as such, but they are of the same reality, the reality of the heavenly Father from whom proceeds all things, in whom all things are and all things take place. I too am taking place in Him physically, emotionally and in all respects.

When this orientation is strengthened and stabilized, one may venture into the hustle and bustle of the market place and be able to live that life also equally motivelessly. Jesus spent ‘forty days’ in the wilderness before living in the midst of the crowd, poorer than the foxes and the birds. So complete was his renunciation: ‘Everything I have comes from the Father.’ Still, often he used to withdraw from the crowd and spend time in lonely places. Flesh rebels but it is made subject to the spirit. ‘Let this chalice pass, yet not as I will but as you will.’ The entire self is submitted into the hands of God, and in the spirit of  God man’s spirit remains forever: ‘Into your hands, O Lord, I commend my spirit.’ Until this final submission, life on earth is a warfare. And ‘this power working in us is the same as the mighty strength which he used when he raised Christ from death and seated him at his right side in the heavenly world.’ (Eph 1:19) ‘When anyone is joined to Christ he is a new being; the old is gone, the new has come.’ (2Cor 5: 17) The life of the resurrection is now, and it endures forever: ‘If we live, it is for the Lord that we live, and if we die, it is for the Lord that we die. So whether we live or die, we belong to the Lord.’ 9Rom 14: 8)
 The most important question is not ‘How does one reach this perfect state?’, but ‘Does one want to reach this state?’ Here is a short extract from the book ‘GOD OF SURPRISES’ BY Gerard W. Hughes, S. J. 
 “Our inner life, which affects the way we perceive the world, act in it and react to it, is complex, chaotic, a threatening mixture of thoughts, memories, emotions, desires and fears. The answer to the chaos is in our desires. ‘trahit sua quemque voluptas’, wrote the poet Virgil, ‘Each is drawn by their own desire’; or expressed more prosaically, ‘We all do what we want.’

 “The problem is the multiplicity and variety of conflicting desires within us. How are we to discover what we really desire? Our surface desires are always the most noisy and demanding. When answered, they can leave us feeling empty and sad because in satisfying them we have frustrated deeper desires within us.”
 
 

Hearty congratulations to Bro. Jerome,  our Vicar, who has completed 25 years as a  Patrician Brother on June 17. On behalf of the Province, Patrika wishes him all the best as he heads towards the GOLDEN 50

(The periodic “private chat” of a novice with his Novice Master  in the form of a dialogue between  a Spiritual Master and a disciple in the Indian tradition)
 
 

Master	Since our last meeting, what progress have you made in your spiritual quest, my son?
Disciple	Nothing significant, Master. Following your counsel I have been regular with my weekly confession and daily examination of conscience.
Master	So then?
Disciple	Well, my confessions are genuine and my examination of conscience is sincerebut so far nothing positive seems to be happening. My bad temper remains the same; and I find it very difficult to forgive. My habit of telling lies has only increased!
Master	To get rid of old habits it takes time, son. By the way, what progress have you made in the art of meditation?
Disciple	My yoga is going well. Every morning I make it a point to follow  faithfully all those intricate asanas you’ve taught us. I know I’ve become physically more agile and fit. I’ve also learned to breathe rhythmically…
Master	Yes?
Disciple	And I feel very relaxed.
Master	That's all?
Disciple	What else, Master?
Master	What about contemplation?
Disciple	There, too, I sometimes make an attempt to follow what you’ve taught us. For instance, I take a passage from the Gospel or listen to a reading and spend time reflecting upon it and praying over it, asking God to give me the grace to grow more and more faithful to his will for me.
Master	Is that helping you?
Disciple	Not much, Master.
Master	While I still hold that any process of spiritual growth takes time, I must confess, son, that  my own knowledge of spiritual things was limited. Take meditation, for instance. Though I know yoga and the effects of it on human mind and body, only recently I’ve been able to come out of the kind of meditation I’ve been taught during my novitiate. That was what I’ve been teaching you, too, you see.
Disciple	You mean the Ignatian version?
Master	Exactly. I don’t think there is any other distinct version in Christian spiritual practice other than what is based on Ignatian method. The usual method  we all have been taught during our novitiate  -   and I have been following  faithfully till recently - was to read or listen to a passage from the Scripture or a spiritual writer, and sit silently reflecting upon it and end with a resolution and a prayer. But I am beginning to change all that ever since I  learned something new from the Buddhist spiritual tradition.
Disciple	But isn’t that against the teaching of the Church, Master, to practise something that belongs to another religion?
Master	Who told you that? Surely not me!  What about yoga, then? What about the yogic meditation? You see, son, the Church is not opposed to any practice which is not contrary to the teachings of Christ. In fact, we are called upon to accept all that is true and holy in other religious traditions.
Disciple	Yes, you have told us that when you taught us Nostra aetate. But I thought yoga was for physical fitness and mental alertness, and yogic meditation  for relaxation?
Master	There is much more to it than mere physical fitness or mental alertness or relaxation, son. In fact, real meditation begins with relaxation, you see.
Disciple	Please tell me, then, Master, how to meditate properly.
Master	Gladly, son. Well, as part of the yogic meditation you have been advisedto select a special place  -   for us, of course, the chapel  -  where there is less distraction. Sit in a lotus position or on an open chair (without arms, I mean) with back straight,  and have your hands resting on your thighs or in your lap. If possible face the east or north  to benefit from the subtle effects of  the earth’s magnetic field.  When seated comfortably, become  aware of  the sights and sounds around you. Then slowly zero in on to just one object in the room   -  a picture, crucifix, oil lamp, candle light or just a pattern on the wall   -   and, as you  gaze, slowly close the eyes. While concentrating on your breathing, let every limb of the body, beginning with   the toes up to the crown of the head, be allowed to relax.  Yogic breathing, you know, is marked by what is often referred to as “complete breathing” or  “deep breathing”. As you slowly take in the air through the nostrils, the stomach expands. When you breathe out, the stomach contracts. But do it effortlessly.
Disciple	But when concentrating on the breathing, there seems to be some effort.
Master	Becoming aware is not what I meant by ‘effort’. I meant exerting pressure. In other words, your body should not be subjected to any discomfort in the process of breathing in and breathing out.
Disciple	Yes, Master, I understand.
Master	Well, now take a look at this sketch of the human brain. You see the area marked red which is called the Parietal Cortex or Parietal Lobe. When all the limbs of the body are totally relaxed, the parietal cortex becomes quiet. And when this area quiets down, a person can feel one with the universe. In other words, the meditator loses his own identity as an individual and merges with the cosmos. If this state doesn’t come on, it means your parietal  cortex is still active. Your parietal cortex is active because you have not succeeded relaxing your body fully. Keep trying until you reach the state of  being part of the universal energy with no separate identity of your own.
Disciple	This is interesting. I’ve often reached this stage, but thought I was going to die or become nuts.
Master	No, you won’t die and you won’t become nuts. On the contrary, many good things  start taking place from now on. What is happening is, in the words of the famous neuroscientist Dr. Andrew Newberg, “during the intense concentration of meditation, you prevent the brain from forming the distinction between self and not-self.”
Disciple	What are these "good things" you are referring to, Master?
Master	Let me explain. Once you’ve reached the state of being one with the universe, i.e., you lose your identity as self, the alpha waves take over and total relaxation becomes complete. Worries and anxieties gradually disappear  with regular practice. It is the best stress buster. It cures even asthma. However,  as men of God we don’t stop here. This is the stage for contemplation  to begin, the real meditation as far as we are concerned! Bring to mind one aspect of your life which you want to change for the better. For instance, you cannot forgive those who hurt you. Here let me depart a little and enter into the world of neuroscience. Your present inability to forgive must have had a beginning somewhere. Most often one has to search for it in one’s childhood. An unforgiving and cruel father, perhaps. Or you’ve been ill-treated by a  step-mother who was unjust and unkind to you. What has happened is that the first time you experienced hurt, that spot in the brain which triggers the emotion of anger got suddenly activated by the neurotransmitter making a dash to that spot. The neurotransmitter has the tendency to repeat the action once it begins activating a particular spot. So, when another instance of unfair treatment is meted out, the neurotransmitter makes a dash again to the spot of anger. And you become angry again. Since you have seldom met with kindness and love, the neurotransmitter has failed to travel to the spot of forgiveness and compassion for a long time. Later, when you come across people who are kind and loving, you are unable to respond positively because, by now the neurotransmitter has become so “rebellious” that it refuses to journey to the spot of compassion/forgiveness any more. However, a sudden and shocking experience as St. Paul or some of the other saintly people had, can force the neurotransmitter to make a quick dash to the spot which triggers the opposite emotion. That does not happen with the majority of us. So we have to have recourse to other means. And one of the most effective means of  generating and maintaining healthy emotions and behaviour is meditation. In Christian parlance, it would mean giving up our sinfulness and, instead,  cultivating virtues.
Disciple	Tell me, Master, where did you learn all this?
Master	My interest in psychology and other human sciences led me to read many interesting books related to these. How the human mind works fascinates me. Some two years ago, with the permission of His Holiness, the Dalai Lama, a combined team  of  neuroscientists, psychologists, psychiatrists and philosophers conducted a study on some of the advanced practitioners of Buddhist meditation. The reason for them to do this study was because, coming into contact with the Dalai Lama himself and many other Buddhist monks, they were intrigued by the almost superhuman command these monks had over their emotions. There was no doubt left in them that these men were not pretenders but genuinely self-realized beings. We Christians would call them living saints.
Disciple	Master, I don't know how to react to this at the moment.
Master	Don’t worry, take your time.  There is much more to share with you on this topic. I hear the phone ringing. Let me attend to it. Practise this far and see what you can get out of it till we meet again after three months. Remember, this formof meditation is considered to be the best way to uproot sin ( destructive emotions as neuroscientists would put it) from our system and practise virtue. More about it next time. God bless you.
Disciple	Thank you so much, Master!

---

LAUGHING MATTER

Once a Kerry man was sitting with his chums after a trip to India.

“Paddy, tell us something about your trip to India,” said one of them.

“Well,” began Paddy, “once I was driving through a jungle road with one of my Indian friends. We saw a huge elephant standing right in the middle of the road. The Indian  started getting nervous, but not I. I kept up the same speed. But he tapped me on the shoulder and told me to stop the vehicle and wait for the animal to move out of the way. I told him not to worry but sit and watch how I was going to outsmart the creature. Do ye know what I did? I put on the left indicator and kept going. As I came close to the fellow, I took a sudden swerve to the right and left that idiot of an animal feeling small. My friend  couldn’t believe his eyes. He patted my back and said: ‘No wonder you Irish are so clever!’ ” 

The repetition of one chorus has so numbed my mind that, instead of ‘Comfort ye, comfort ye, my people’, I now hear ‘Come for tea, come for tea, my people’.

Paul Burbridge tells me of a preacher with a strong German accent who preached an entire sermon on ‘Moses and the burning bus’. It was a remarkable scenario, apparently. ‘And then God spoke from the bus…’

St. Paul, according to the New English Bible, says:
‘In my letter I wrote that you must have nothing to do with loose livers.’
But even this is surpassed by an early edition of The Living Bible which tried to find a contemporary idiom for the incident in 1 Samuel, Chapter 24, when King Saul went into a cave in order to (in the words of the RSV) ‘relieve himself’. Not satisfied with this straightforward euphemism, The Living Bible translates it as follows:
‘Saul went into the cave to go to the bathroom.’

(The Province Leadership had last August asked Bro. Dominic Jacob who is in- charge of the mission of education in the Province, to arrange a three-day seminar on leadership for the superiors and principals. The following report prepared by Bro. Lysan C. J. presents a comprehensive recap of the three days spent with Dr. Amrita Dass, the resource person. Dr. Dass is a past pupil of St. Mary’s Academy and her Principal at that time was Bro. E. T. Dunne.)
 
 

Some of the superiors and principals at the Leadership Seminar held in Coonoor with Dr. Amrita Dass, the reource person. (L-R) Bros. Francis, Mathew, Abraham, Bosco, Damien, Vincent George, Paul P., A. J. George, Dr. Dass, Paschal just behind Pasca, Prakash, Stan, Dominic & Thomas. (Squatting L ­ R) Berchmans, Jacob, Paul C. & Jose

It was a welcome break to be in Coonoor from the sweltering plains for the Seminar on Leadership. Nineteen Brothers from different Communities congregated at St. Joseph’s from 26the 28th of May. The St. Joseph’s Community under the leadership of Bro. Francis played host to the visiting Brothers.

  The resource person was Dr. Amrita Dass, the founder director of Institute for Career Studies, Lucknow. She welcomed the Brothers and invited them to put down what each of the participants expected from the seminar. Some of the expectations were:

* Skills for becoming a more effective leader/brother/teacher
* Knowledge regarding new trends in organizational skills
* How to get the best out of  the staff and students of our institutions

 After everyone had expressed their expectations Dr. Dass summarized the session by saying that each of us need to ask ourselves the questions:

WHO AM I?
WHERE AM I GOING?

An everyday exploration into these questions will help to orient ourselves to the daily challenges in our lives.

ON EDUCATION

SCHOOLING FOR LIFE 

She then went on to explain the changing scenario in the field of education. Quoting Jacques Delors, she said that the four pillars of education today are:

* LEARNING TO KNOW
* LEARNING TO DO
* LEARNING TO LIVE TOGETHER
* LEARNING TO BE

There is a paradigm shift today in the world with its greater concern for peace, freedom and social justice. This calls for a new way of being in the world by becoming GLOCAL i. e.,  “thinking locally ? acting globally, thinking globally and acting locally”. Education must take into account the intellectual, emotional and spiritual development of the individual. We also need to recognize multiple intelligence as an essential element of the educational process.

ON LEADERSHIP

LEADING PEOPLE TOWARD THEMSELVES

The world is changing faster than our thoughts can grasp. We need today leaders with a quality of Consciousness that can find coherence with greater capability as well as “copeability”. Consciousness is not just being aware of reality, it’s also about influencing reality. Therefore, conscious leadership is a process of integration and transformation. Integration calls for a process of connecting strategic intent with tools and techniques that evolve from people’s own ingenuity and innovation. It calls for a leadership which is empowering. Conscious leaders acknowledge the fact that a person performs best as a factor of creation rather than as a factor of production. Conscious leaders lead people toward themselves.

There is no single style of leadership which is likely to be effective in all circumstances. Among the two styles of leadership, i. e. , Transactional and Transformational, the second style of leadership appears to be more effective as it engages the stake holders in all endeavours. Transformational leadership is the process of engaging the commitment of employees in the context of shared values and a shared vision. It involves mutual trust between leaders and led.

In the discussion that followed regarding leadership it was found that a Good leader

* shares decision making
* shares responsibility
* shows consideration for subordinates
* develops a shared vision with the followers
* is concerned with values
* expresses and personifies the values of the group
The bench mark of an effective leader is “Be calmly active and actively calm”.

ON CREATIVITY

THE ESSENCE OF LIFE

“A creative leader is an out of the box thinker”.
Creativity involves seeing things in new ways and breaking rules. It may result in something radically different or it may involve the unfolding of an old, established form with a total freshness. The essence of creativity lies in its freshness, its freedom and its newness. We need to stop asking: How to be creative? But rather we need to ask: Why are we not being creative?
Our institutions must foster creative learning. As such creativity is an energy that constantly bubbles out of a child, even if the child is forced to sit at a school desk for hours on end. 

What often blocks creativity is punishment and cruelty. Even excessive praise and reward can also become blocks to creativity. The high value adults put on learning, technique, seriousness and making a living etc. also blocks the spirit of creativity. What we need to encourage creativity is to allow the child that security and solitude in which to explore the universe in a creative way. Let the child have the freedom to play and make mistakes. In order to make this become a reality in our institutions we must first allow this creativity in ourselves.

ON MOTIVATION

EMPOWERING TO STRIVE FOR EXCELLENCE

Motivation can be understood as an inferred internal force that activates, guides and maintains behaviour over time to attain a goal. Keeping this in mind, Dr. Dass asked the participants to put down some of the ways through which we as leaders can help in motivating the staff and students of our institutions. The group came up with the following:

*encouragement     *appreciation      *incentives        *fairness in dealing
*team work            *friendliness       *publicity          *classroom setting
*relevance of what is learned and taught                    *contextualization

It was also found that the following type of behaviour can greatly de-motivate our staff and students:

@ prejudice      @ blanket blaming     @ discounting    @  comparison   @ favouritism
@unsympathetic criticism                   @ school environment

It is the responsibility of the leader to make sure that everyone in the organization feels special. Showing interest and concern for all is a critical component of enhancing the morale of everyone in our institution. This in itself is motivating.

ON COMMUNICATION

CONNECTING WITH PEOPLE

Communication is a two way process involving speaking and listening? Understanding and responding. While speaking we need to keep in mind the 5c’s of communication:

- clarity
- correctness
- conciseness
- completeness
- courteousness

Communication is an art which helps in connecting with people. We have to “listen to learn and learn to listen”.

ON STRESS

EFFECT OF A DISORGANIZED LIFE STYLE

In simple terms stress can be defined as “body’s reaction to the demands of life”. What causes stress is excess of demands and the individual’s inability to meet those demands. Stress can be of two types:

a) Positive stress or Eustress ----- leads to achievement and success
b) Negative stress or Distress ---- leads to sickness, ill health and burnout

Countering the negative effect of stress can be done through Self Management and Time Management. The personal remedies for stress management are:

* self awareness
* ability to control events
* developing healthy habits such as regular exercise, balanced meals, limited intake of alcohol, saying ‘No’ to smoking etc.
* learning not to indulge in self-pity
* developing a positive attitude

OTHER AREAS

   Dr. Dass also pointed out the importance of having a School Audit System which can greatly enhance the all-round performance of the school. Most of our schools do not have a school audit system. This term should not be confused with the financial auditing of  our institutions. School Audit System refers to the overall evaluation of the functioning of the school by a competent authority.

Career Counselling  was another area of our discussion. Dr. Dass explained at length the importance of career counseling in schools to help the students to become aware of the abilities, skills and personal qualities. She also emphasized the importance of involving parents in the process of career counseling. Career Counseling will help an individual to choose a career as there are no ideal careers but only ideal choices. 

  Other topics covered during the programme were: Human Resource Management, Time Management and the importance of giving and receiving Feedback.

CONCLUSION

 The three days of seminar on Leadership was well organized and all the participants were very appreciative of the programme. The resource person, Dr. Amrita Dass did a commendable job. Her approach was very creative and engaging. There was not a dull moment during the entire three days as every participant was positively engaged in what was going on. Bro. Dominic deserves special thanks for getting the right person for the right job. It was good to see the young and not so young participants mingling freely and sharing with one another their experience and expertise.

Theme: “Formation of Religious for Mission in India Today”

We, the 450 Major Superiors of Religious Congregations of India gathered together in a National Assembly at Dharmaram College, Bangalore, 24-29 April 2003, have reflected on the theme: Formation of Religious for Mission in India Today, in an attitude of prayer and openness to the Spirit. We feel impelled to articulate a renewed vision for religious formation in India in this period of transition and rapid change.

1. Formation for Mission

We affirm that the aim of formation is to discover and respond to God’s unique call to each one of us, to follow Christ and continue his mission according to our specific congregational charisms. We understand that the mission of Jesus is to proclaim that the Kingdom is here, and to promote a civilization of love in keeping with our dignity as children of God.
The task of formation is to transmit a vision and a spirit, opening us to a God-experience that transforms us within and empowers us to respond with courage and creativity to the concrete situations of life.

2. Context

Formation for mission takes place today in a context marked by the following features:
1. Religio-cultural pluriformity. Hunger and search for the Absolute continues to be manifest in diverse ways in the rich and varied religio-cultural traditions of our country.
2. Globalization. Transnational forces are rapidly gaining control of national economies, leading to further marginalization of those who are already weak and vulnerable.
3. Communalism and religious fundamentalism. Communal hatred has now become a political strategy that uses religion as a divisive force to obtain power and dominance.
4. Subaltern movements, such as the Dalit and tribal movements, struggle to define or preserve their cultural identities and survival systems against the caste and other oppressive forces.
5. Women’s movements. There is growing consciousness of gender discrimination and gender injustice, as well as the emergence of efforts stree shakti as a powerful agent of social change.
6.  Environmental movements. These spring from people’s to use the earth’s resources judiciously and ensure their sustainability for future generations.
7. Human rights movements. In the midst of growing individualism and fragmentation, there is also the emergence of solidarity networks. These include a wide gamut of popular movements to promote life and to uphold and defend the rights that belong intrinsically to human beings, social groups and communities.
8. Youth movements. The youth of today form a significant group. The future of the country, Church and the human family is largely dependent on their positive contribution.

3. Perspectives

It is in the above mentioned context that we formulate some perspectives for the formation of religious for mission. These perspectives encourage us to follow Jesus, our Master and to turn to the sources of our foundational charisms.
1. Formation, whether initial or ongoing, is a call to continuous conversion of heart and contemplation of the God present within us and in the cosmos.
2. Formation also keeps alive in us the prophetic dimension of religious life, urging us to oppose, both within and without, every form of injustice and oppression, and to take a stand with the marginalized.
3. Formation nurtures a spirit of reconciliation and communion.
4. Formation leads to an inculturated Christian response to people of other faiths and cultures. Such inculturation involves the capacity  to insert ourselves with humility and respect into the cultures of our people. It also involves critical analysis and discernment which enable us challenge elements that are dehumanizing.
5. Formation is participatory both in method and content. Consequently our formees will more easily adopt a participatory style of functioning.
6. Formation prepares us to collaborate with people of good will in a dialogue of life and action. Together we work to build a civilization of love and of justice.

4. Commitment to Action

In the light of these perspectives, we formulate an action plan for formation. Some features of this plan are enumerated below.

1. Formation of formators

The Holy Spirit is the principal agent in formation, but the formation team also plays an indispensable role.
It is imperative that formators be persons with deep experience of God. In addition, an adequate knowledge of the human sciences, mission experience, and training in discernment and in spiritual accompaniment will enable them function effectively as counselors and spiritual guides. They should also be directly involved in outreach to the marginalized. They will thus give witness of a life that is humanly, intellectually, spiritually and apostolically integrated.
The CRI will periodically organize training programmes for the formation of formators. Intercongregational seminars and formation programmes will also be organized as an expression of our commitment to networking.

The role of the community. The community has an irreplaceable role in both initial and ongoing formation. It welcomes members and continuously sustains them in their religious commitment.

The role of the family. The family plays a significant role in the life of the formee. Contacts with the family are, therefore, maintained with sensitive cordiality.

2. Formation of formees

a. A contemplative and incarnational spirituality will enable formees center on Christ through prayer, study of Scripture, catechesis and theology. Formees are further helped to discern God’s presence in the silence of the heart as well in life situations.
b. An integrated psycho-sexual spirituality for celibate living will help formees to accept and appreciate their sexuality, form healthy relationships and cope with life’s struggles.
c. Training for responsible freedom will enable formees discern God’s will through prayer and respectful dialogue and commit themselves to a life of participatory decision-making, joyful obedience and genuine accountability.
d. Detachment and asceticism will help formees adopt a disciplined and simple lifestyle, enabling them to share genuinely the living conditions of the people to whom they are sent.
e. Training in critical thinking, political consciousness, social, cultural and media analysis will help formees understand the dynamics of a fast changing world, inviting them to an involvement that is transformational.
f. Networking. To foster a sense of union with the human family, formees will be involved in solidarity networks with human rights struggles such as child rights, worker rights, women rights, prisoners’ rights, Dalit and tribal rights. They are thus presented the possibility of forming new alliances that work for human dignity and development.
g. Eco-spirituality. To inculcate harmony with the whole of creation, formees will be concerned for the environment, and involved in projects connected with the renewal or recycling of resources,  and preservation of  eco-systems like water and forests.
h. Inculturation and interreligious dialogue. Since formation is for mission, formees will cultivate openness and respects for all religions, study the scriptures of other faiths, participate in interfaith prayer meetings and celebrations, study languages and discerningly adopt customs and practices of local cultures. They will be exposed to other spiritual traditions and encouraged to learn from their prayer methods.

3. Ongoing formation

Formation is a life-long process that does not end with initial formation. Carefully planned initiatives in this area will strengthen religious commitment and keep religious abreast of current trends. Congregations will determine for themselves a time frame to ensure that all members can participate in renewal programmes.

However, religious will accept personal responsibility for their continued formation.

Conclusion
We believe that implementation of this renewed vision of formation will contribute significantly to the revitalization of the mission of religious in India today, and so to the building up of a civilization of justice, peace and love. In this way we will become people who act justly, love tenderly and walk humbly with God (Micah 6:8

DINDIGUL - The Brothers’ residence at the new foundation, Dindigul, was inaugurated on 30 May with the Provincial cutting the ribbon followed by blessing and the Eucharist conducted by Fr. Selvaraj, the Episcopate Vicar of Trichy diocese. Some prominent citizens of Dindigul, including the former deputy speaker of Tamilnadu, Mr. Ganhirajan, graced the occasion. During his homily, Fr. Selvaraj welcomed the Patrician Brothers to Dindigul and appealed to them to think of opening a degree college since there was no such college in Dindigul. 

Addressing the gathering at the end of the Eucharist, the Provincial responded to Fr. Selvaraj’s appeal by assuring him that the possibility of opening a degree college was very much a part of the agenda of the Patricians for Dindigul though it would materialize only after the school project was complete. He expressed his sincere gratitude to the two priests Johnson and John Peter who helped Bros. Vincent and Edward to find the present location and in purchasing the land at a very reasonable price. He said the very idea of having another institution in Trichy or not far from it was first suggested to him by Bro. Stan which later was strongly supported by Bro. Edward. Bro. Edward, he said, had volunteered to do the spade work. However, it was Bros. Vincent, the new Director of Patrick Nilayam and Edward who were responsible for the present site of 33 acres on the Dindigul - Bangalore National High Way, he pointed out. He expressed his appreciation of their contribution and congratulated them for this achievement.

 A good lunch  after the Eucharist for all the invitees numbering around 250 brought the inaugural ceremony to a successful conclusion. 

The latest heard FROM Dindigul is that Bros. Paul and Edward have already started the new school which is christened as ST. PATRICK’S ACADEMY. Good luck to both. 

BANGALORE - The new novitiate building   -   a fascinating and elegant piece of architecture  -  was opened on 1 June in the presence of a sizeable gathering of  clergy, religious and lay people  of Carmelaram. The chief celebrant was Most Rev. Ignatius Pinto, the Archbishop of Bangalore   -   a man with a human heart but eccentric behaviour! A stickler for canon law and liturgical correctness, he wouldn’t bless the new altar because it was “a teapoy and not an altar”! Later, when he was told that the altar was meant for the Eucharist to be celebrated with the priest seated on a low stool, his humanity was at its best: “What you do is your business when I’m not around,” he said as a matter of fact way.

 A grand tea marked the end of the show.

Later the Provincial congratulated Bro. Basil who, with the support of  Bro. Lysan, had   spared no pains to have the structure completed  within the stipulated time. By the end of the month the novices are expected to shift to the new building. The new place can accommodate between 20 and 25 novices.
 

9. Bro. Berchmans cuts the ribbon to inaugurate the new Novitiate building.   Bro. Thanicken  seems to be a bit late to click!	The senior scholastics after their retreat with the preacher Fr. Christu Das (center) &          Director Bro. Vincent George. Bro. Albert stands extreme right	Archbishop Ignatius Pinto  of  Bangalore  blessing the new novitiate

MUSSOORIE - The Golden Jubilee of Nirmala school’s foundation was celebrated on a grand scale on 14, 15 June. On 14 morning the Jubilee Mass was concelebrated by bishops Patrick Nair and Oswald Louis of Meerut together with several priests of the diocese in a newly erected beautiful shamiana in the school campus. This was followed by lunch for all. 

 In the afternoon, the cultural extravaganza that was presented by the present and past pupils of Nirmala was well received by the audience. The school auditorium was packed to its full capacity. The chief guest was bishop Oswald Louis.

On 15 afternoon, at the cultural show, the chief guest was Bro. Berchmans. In his address, he emphasized the need to look at education in the right perspective. Instead of concentrating on producing 100% examination results and state ranks year after year, a school should give priority to building better people, he said. Quoting a well known proverb in Hindi, he said if man was capable of becoming a demon through his misdeeds, he also had  the capacity to become a god by cultivating the qualities of compassion, love for humanity, caring and concern for others, and working for the cause of justice and peace.

 When the Municipal Chairman was called to address the students, he expressed his amazement at the top quality performance of the students. He said it was for the first time that he was witnessing such a standard performance from a Hindi Medium school. He assured the students that they would surely be invited to perform at the summer and autumn festivals in Mussoorie every year. 

  Tea and snacks were served to all at the end of the programme. Congratulations to Bro. Vincent Mavelil and his dedicated  staff  for their excellent display of team work! 

AMBAYATHODE - The good news is that now those who want to make a pilgrimage to our Swamiji’s ashram, can catch a bus and travel down the new road and get down at what is now called  “Ashram Muk” (Ashram Junction)  -  a tribute to Swamiji and his Ashram. Directly below the Muk is the Kutiram from whence comes the Whisper.

* ‘u’ in Muk is pronounced as ‘u’ in push

	Sharing a joke!  Guess where?  (L-R) Bros. Prakash, Santosh, George, and Berchmans
Bro. Dominic Jacob  lights the lamp  at the inauguration of the  Brothers’ Residence at our new foundation in Dindigul.
	Benjamin Marandi,  one of the novices,  after bathing an AIDS patient  at Snehadaan,  St. Camillus’ AIDS Centre  next to our Novitiate.  Second year novices,  before their first profession,  are expected to spend two weeks with the most neglected section  of society, like slum dwellers,  Aids patients etc.
Bro. Berchmans  receives the profession  of  novice Anand Elias.  The witnesses are  Bros. Thanicken,  right of Berchmans,  and Lysan on his left.  Holding mike is Bro. Johnson