July - September 2003

Contents The Oriental Approach A Letter from the States The Imperious Summons Models of Formation Trichy News St Patrick's Annual Day From Meditation to Compassion News in Brief The Making of a Swami The Lighter Side

One of our overseas Brothers, during  a discussion at the Extended Council, made a remark   -   in a humorous vein  but possibly through  insight  as well  -   about the  “Oriental way of looking at things”.  As there is a distinct way the Orientals view life, I did not hesitate to acknowledge his comment in appreciation.

  Yes, there is an Oriental approach to life as distinct from the Occidental one. To see the distinction we must go right back to the philosophical foundations on which these two cultures are built.  The Orientals, for instance, see human beings, first and foremost, as “spiritual beings having a human experience” on planet earth, whereas the Occidentals see life the other way about: “human beings seeking a spiritual experience”, especially hereafter. For the Oriental “God sleeps in the rock, dreams in the plant, stirs in the animal and awakens in mankind.”  So, according to the Eastern thought, the entire Universe, the limitless expanse itself, is the manifestation of God. It is not a question of God giving a command  from out there somewhere to bring this Universe into existence. It is a question of  God being very much a part of it. Therefore, everything around human existence is sacred and human beings are only a mere part of the Whole.

  On the other hand, for the Occidental mind, God and Creation are two distinct realities. The Biblical understanding of Creation is that God created the heaven and the earth and all things, seen and unseen, and finally created man in ‘His’ own image and likeness.  Making man the master over His creation, God gave him control over all created things   -    animals, birds, trees, plants and even the stars and planets. So he is free to do whatever he likes with  them. After all, he is superior to any other being in God’s creation.

  Out of these two distinct views  come the  two distinct attitudes or approaches to life. For the Western mind life is an outward movement of  action or other-orientedness, but for the Oriental it is one of  inward movement of  the spirit or self-orientedness. The Westerner, therefore, thinks and acts in terms of himself being his brother’s keeper. The Easterner, on the other hand,  is concerned with his relationship to himself rather than to his fellowmen. At the first instant the Oriental’s view may appear sheer selfishness. But it is not so. His awareness that his brother has the same spiritual origin as himself  places him under no obligation to “save” his brother. If his brother has the same responsibility as himself, where is the question of taking responsibility for him? On the other hand, as his brother’s keeper, the Westerner is concerned about his brother. This involves responsibility to care for him in every possible way, the foremost of which is to save his soul! Responsibility is a nice word but control or domination is not. But, unfortunately, responsibility somehow ends up as control if not always domination. The superior is responsible for his community. The hierarchy is responsible for the Church.  President Bush is responsible for his brother Saddam Hussain’s behaviour! 

  Looking at these two approaches to life, it is hardly fair to say any one is superior to the other. However, there are people on both sides who consider their own superior to any other. At the same time, there are millions and millions of people   -   their number is on the increase  -   on both sides who love and appreciate not only their own but all cultures and peoples.   Understanding and appreciating cultural differences bring people closer, they contend. They are aware that it is ignorance that drives people apart. No wonder God took care to send His Son,  the Prince of Peace, to the Middle East  where Rome met Jerusalem, and continues to be so still, in a “clash of civilizations”.    Jesus offers us the perfect order, the perfect  combination of the inward movement of the spiritual creation and the outward movement of the physical creation  -  one in constant awareness of his spiritual origin and the other, in that awareness, extending his hand to his brother in need, never to control him but  in love and friendship.  As his heirs, do we have any other choice?. 

Dear Brother,

  I have been a teacher of St. James School, Binnaguri for several years. My children, too, have been studying in the school. We are now in the US and my children are doing very well here, thanks to all the care and attention they got in one of your prestigious schools.

  I have been trying to phone Brother Jose to thank him too, but somehow the phone lines always give trouble. Please would  you  e-mail Brother Jose’s e-mail address to me.

  I have had the opportunity to work for Brother Francis as well. I would love to get his e-mail ID or phone number. Sorry to bother you.  Please convey my gratitude to all the Brothers who have selflessly devoted their lives to educating thousands of children.

Yours sincerely,
Jaya Dutta 

  It sometimes happens that one experiences an inner phenomenon which one is hard put to verbalize even to oneself. Then, often unexpectedly, one may come across a piece of writing which seems to capture the inner reality. Perhaps there may be some who will recognize the reality as contained in the following passage by Johannes Metz in the book ‘Poverty of Spirit’.

  “As man draws near to his wellsprings, his thoughts become devout, his understanding mellows, and his words slacken. His judgment becomes reverent. How do we deal with this wordless, empty but shattering collision with  the Ground of our being? Why this withdrawal from cozy fireplace of tender colloquies and hand-clapping liturgies into this relentless poverty of a deep, chilling stillness that invades the inner sanctum of our being?

  “The reason is mysterium tremendum. A man no longer has any resources that he would resist the imperious summons of this mystery; no credentials of independence. The moment of truth has arrived.

  “We then glimpse the ground of our existence; we then gaze into the precipitous depths opened up by such experience. At such moments we are brought not only in ‘thought’, but in the totality of our Being, before the great mystery which touches the roots of our existence and encircles our spirit even before it is brought home to us with full force.

  “ At such moments we realize that we are accosted and laid hold of even before we lay hold of ourselves. We dimly begin to realize that we are poor, that our power and strength are derived from the wellsprings of invisible mystery.

  “With faith our fear and trembling find their voice once again. With faith we turn to worship. But our faith now is composed of bold words, “God” and “Father”, and fed by the consoling mystery uttered by Christ: ‘No one comes to the Father, but by me’. (Jn 14:6) Worshipping in spirit and truth (Jn 4:23), man no longer bears himself with the swagger of the executive who knows what is up and has all under control. He realizes now that he is quite under the hand of another, claimed and summoned to service. Man is mistaken, however, if he expects to find in prayer a shelter from the overwhelming force of mystery.”

  Spiritual mystery being infinite it can be looked at from infinite angles. Here is an angle of perception of mystery as given by Ravi Ravindra  -  a Hindu in his book, THE YOGA OF THE CHRIST:

 “As far as spiritual mysteries are concerned, no amount of data or clues or information or cleverness at reasoning can lead us in solving the mystery. Spiritual mysteries always remain mysteries; they cannot be solved, simply because their mysteriousness is not a result of any missing data; it arises from their fullness which cannot be wholly comprehended by our ordinary mind. On the other hand, if we let such mystery play its proper role, and by submitting to it in contemplation we allow it to work in us, we can ourselves be raised to the level of a higher mind, and higher still, without end. At that vantage point, the mystery is not solved, but the knots of the mind are resolved.”

(Gerald A. Arbuckle,SM is considered the prophet of renewal and re-founding of religious life. In his book “From Chaos to Mission” he enumerates 9 models of formation that religious Congregations try to follow.  However, he considers only the 9th one suited to our time. Worth reading the book. What follows is only the 9 models which, I am sure, will be of help to our formators. The expressions “strong/weak group”, “strong/weak grid” the author uses here to specify the characteristics of certain models are taken from  Anthropologist Mary Douglas’s typology of cultures using the two variables “group” and “grid” -  editor).

1. THE CONFORMITY/INSTITUTIONAL MODEL

The overall aim of this model, which was popular following the Council of Trent, is the formation of individuals to fit unquestioningly into pre-set, unchanging roles of ministry in the church, for example, the apostolates of nursing and teaching.  The emphasis of training is primarily to cultivate in candidates at least external conformity to the customs of the religious life culture. This behaviour pattern is characteristic of a strong group/strong grid culture and the pre-Vatican II Church as defined in the previous chapter.

   The model assumes that the world is static and problems predictable. Hence, there is no need to change the training methods or to foster in candidates any creative qualities. Candidates receive information from above and must not question it in any way. As long as candidates can prove they have the knowledge given them and conform to detailed rules they are considered acceptable to the group and its mission. The fear of punishment, even for the inculpable breaking of minute regulations, is used to inculcate external conformity in candidates. Accidents, for example the breaking of a plate, indicate that candidates have not yet reached perfection expected of them! For the perfect even accidents do not happen! Since it is not considered necessary  for staff to develop formative personal relationships with the candidates at any depth, this model is popular when there are large numbers of candidates to be trained. For this reason it remains an attractive model of formation within Third World countries when candidates are numerous.

  This is a totally inadequate model of formation. It respects neither the dignity of the person nor the mission of active religious life. For example, candidates are trained neither to be creative for mission nor to be free autonomous persons; interior personal conversion to Christ and his mission is downplayed. The overstress on the keeping of minute rules, under threat of punishment beyond the seriousness of any infringement, gives candidates a false sense of what is truly sinful. In this model there is no need for skilled guides; tradition alone, as concretized in detailed rules and customs handed down from generation to generation, is seen as the major shaper of behaviour. Staff are chosen chiefly for their known ability to accept and maintain the status quo. Teaching gifts are not necessary, because all that is needed is to provide candidates with information already set out in manuals and then to check that it has been adequately received. The principle behind this form of teaching has been described as the ‘mug and jug’ theory of learning; the recipient of a lecture is likened to an empty mug expecting to be filled with information from the jug, the source of information.  Students are not expected to examine their emotional response to the material given them. They could be taught through lectures about the pastoral care of dying patients and their anguished relatives, but they would never have the chance to examine the ways in which their own fears of death could influence the quality of their being  with the people. Students with good memories can shine in this system.

  As regards the popularity of the model in Third World  local churches today, it is argued in its support that it often reflects the cultures of origin of candidates, namely strong group/strong grid cultures. The institutional approach is, it is said,  an example of ‘inculturating formation’. This is an untheological understanding of inculturation. The formation process must in fact aim to break down the excessive emphasis on group cohesion in this type of culture, to foster a healthy individuality in candidates and a capacity in them to challenge customs according to gospel values.

2. THE APPRENTICESHIP MODEL

  Apprenticeship is a method of passing on trade skills and of maintaining a supply of craftspeople. It normally involves at least two people   -   one possessing specialized skills and one who wishes to acquire and develop  those skills for himself/herself. Apprenticeship thus consists of a social relationship. Historically, this has been an important model of secular education; it remains so today in the Third World and also in Western societies (though far less so than in the past).

  While there is a place for this model in religious life for the acquisition of particular skills, it should not become the dominant one simply because in a complex and changing world it places considerable and often impossible burdens on one teacher.  A temptation in today’s Congregations, where candidates and formators are few, is to expect an already busy religious to be responsible for the apprentice. In practice, the teacher commonly becomes so absorbed in pastoral duties that little or no time is left to supervise the apprentice.  There is also the danger that the apprentice becomes overly dependent on one person, imitating that person without developing necessary qualities of independence and creativity.

3. THE PERSONALIST MODEL

 In this model the stress is primarily on the candidate and his/her psychological needs, not the mission. Although the psychological well-being of an individual is of critical importance in the formation process, so that he/she becomes liberated from personal blocks to apostolic life, there is a real danger that an overemphasis on this point will turn the process into a therapeutic or narcissistic one. This has already been critiqued in Chapter 3. Candidates can become absorbed in their own personal problems and their need for healing that their focus on Christ’s mission to the world is lost. Moreover, the emotional demands on integrated members of the formation community by those who are less so can become overwhelming, so that energy for mission outside the community is needlessly weakened. Healthy members may seek formation communities more adapted to the needs of mission or leave entirely.

  This model of formation can attract candidates with above average needs for affirmation and healing, but also formators who themselves have an excessive need for support from the community.  The criticism does not mean that candidates should not when necessary seek professional psychological counseling, but there must be well-founded hope that this counseling will contribute to integration within a reasonable time.

4. THE ECCLESIAL MODEL

 The formation process here is based on the principles and steps of the Rite of Christian Initiation of Adults, stressing the interaction between the candidates and the community in which they live. At first sight this model looks perfect for the formation of religious, but in practice it has serious deficiencies. It assumes what is impossible, namely, that most communities have the time and professional expertise for the hands-on approach that this formation needs.  According to this model, for example, candidates could be placed within communities whose primary purpose is not formation, but something more directly apostolic such as the servicing of a parish. Jane Ferdon rightly notes that this model could be valuable for postulancy or pre-candidacy programmes, but not for the entire formation process.  But even in these two programmes, skilled guides must be available at times to assist candidates; they do not have to be part of the community and can be brought in at appropriate times.

5. THE CONTEMPLATIVE MODEL

 This model focuses primarily on the candidate’s spiritual relationship with God. Unlike the therapeutic model, the emphasis is not directly on oneself, but on how to develop a more intimate relationship with God. The process stresses, for example, a solid intellectual and spiritual training, as well as a deep appreciation of the masters of spiritual life. Rightly understood, this model contains the positive aspects of all the other models considered here, but in practice there is always the danger that issues will be over-spiritualized to the neglect of human and cultural problems at the personal and group levels. One’s spirituality, especially for active religious, must be mission-based, that is, candidates must learn to relate their spirituality in an integrated way to the exercise of their ministry.

6. THE SOCIAL JUSTICE MODEL

 In this model candidates are trained to respond primarily to social justice issues, hence emphasis is on social analysis, direct involvement in programmes among the poor and marginalized, and the need to challenge unjust economic, political and ecclesial structures.

  Even though candidates must be trained to see that the pursuit of social justice is a constituent element in the mission of the Church, the social justice model should rarely be used as the primary focus in formation. Such an emphasis would expect candidates to specialize in ministry far too early in their life as religious. The social justice apostolate is an extremely demanding one, requiring of people well-developed and balanced spiritual and human qualities. Otherwise, the risk of burn-out is too great. In practice, when social justice is made the major focus in formation, individual candidates and their communities may be tempted to use their involvement in justice issues as an escape from having to face personal and community problems. The apostolate requires specialist guides, and these are not readily available at the initial formation level.

7. THE BLOSSOM MODEL

 In this model residential staff members see their primary role as one of creating for candidates a warm, loving and supportive environment. Staff members do not call candidates to be accountable to any clearly defined criteria or structures to measure their growth. Nor are candidates challenged to integrate their studies, pastoral experience and prayer life for fear that they would become discouraged and feel offended. It is assumed that, provided the formation culture is loving enough, candidates will themselves recognize the need to confront key problems of development in their lives.

  This is a dangerously flawed model. Candidates are insulated from the world of suffering, hard work and a necessary degree of tension. They grow overly dependent on frequent affirmation, which itself becomes a real obstacle to self-starting innovative action on their part. And, as in the therapeutic model above, integrated personalities feel suffocated by this culture and either regress in their behaviour or leave. Henri Nouwen correctly comments:

Students want to be criticized, reprimanded and even punished… But the authority by which this happens should be based not on subjective feelings and ideas… but on a critical, competent and objective understanding of the students’ behaviour. Conflicts, frictions and differences don’t have to be avoided. They are part of formation. But only when the faculty claims its own authority and insists on it, will the student be able to identify himself, evaluate his own experiments in life and take a firm stand where he feels solid ground.

8. THE laissez-faire MODEL

According to this model, candidates run the entire programme, deciding the curriculum and structure of life. Community life barely, if ever, exists, as the model fosters individualism and lack of accountability to clearly stated goals. The formation staff withdraw from all significant involvement.

  After a time candidates become increasingly confused and angered by the lack of direction, challenge and interest on the part of the officially appointed staff and Congregational leaders. This model was especially popular in the late 1960s and 1970s. During this time formators became confused about the nature of formation and its purpose, because of the  combined impact on formation programmes of Vatican ii and the world-wide student revolt against existing institutions which affected even religious life formation. Formators felt inadequate for the task, opting for this model as a way out of their malaise. Nouwen, writing in 1969, felt that depression in the seminaries ( and I believe in religious formation communities also) was very much due to the inability of formators to clarify their role and establish correct structures:

We are taking away structures…. But it is certain that all are looking for structure, clear, explicit and articulated, in which they can test themselves and be tested by others in order to allow the necessary decisions for their future life…. The principle is that all formation has as its primary task to offer a meaningful structure which allows for a creative use of the students’ energies. Structure is the key word of the formation and the criterion of any educational guideline. Structure allowing one to judge which feelings to trust and which feelings to distrust…. Structure providing unity to the many seemingly disconnected emotions and ideas of the student…

When a Congregation places its survival as the priority in planning, then it is tempted to encourage the laissez-faire, the therapeutic or blossom model for fear that the few candidates it has will be tempted to leave. It is a dangerously short-sighted policy and unjust to the candidates and the people they eventually hope to serve. 

9. THE  PILGRIMAGE  MODEL

This model which reflects the weak group/weak grid culture type as explained in the previous chapter, is the one most in tune with the previously described processes and assumptions for the authentic refounding of formation. It is based, unlike previous models, primarily on the mission of Christ to the contemporary postmodernist world of rapid change; it assumes that radically new structures must be developed to best prepare candidates for this mission.

  The model aims to form religious to work collaborately in teams, to cope with rapid change in society and to maintain   -   without the need for undue affirmation   -   innovative pastoral ability. They will be religious trained to share their faith journeys with others, especially members of their own religious communities, as a source of energy for their personal lives and ministry. The model assumes that people are not prepared for ministry, but rather in ministry, that is, the formation process is experientially based. Candidates are involved in the ministry of the Lord to themselves, to one another and at times to others outside the immediate formation community. Their experiences in these levels of ministry form the foundation for significant learning under the supervision of skilled staff. The aim is to establish a collaborative interaction between formators and candidates; they have different, but complementary, roles. 

  The term ‘pilgrimage’ is used of this model for the following reasons:

* There is an initiatory quality to a pilgrimage; a ‘pilgrim is an initiand, entering into a new, deeper level of existence’ than he/she has known before. In the formation process candidates are initiates who are being called by God to enter into an ever-deepening experience of faith and conversion, at a level never before reached by them.

* Pilgrimages are not only initiatory events, they are also grieving rituals in which pilgrims must, with the grace of God, let go of all that holds them back from achieving their goal. So also formation candidates. They are invited by God, for the sake of Christ’s mission to the world, to learn the art of letting go attachments both good and bad that keep them from deepening awareness of God’s presence within themselves, their community, the sacraments and the world in which they live.

* Pilgrimages are commonly group movements in which pilgrims of different rank and status must learn to relate supportively at a level of deep faith and love with one another. So also in the formation process, candidates must learn to interrelate with mature human/spiritual intimacy in the midst of inevitable frictions and conflicts.

* Pilgrimages develop explicit or implicit structures that create space for community prayer and privacy for personal reflection. Similarly with formation programmes.

* Pilgrims know where they are going, but there is always uncertainty, even stress-evoking experiences, about how to get there. Authentic pilgrims cannot remain on their journey if they do not recognize the need for God’s gifts of hope and faith; the normal human securities of predictable order rarely exist. So also candidates for religious life.

* Pilgrims, because the way is uncertain, must pause at times to evaluate seriously their progress. In light of what they find, they may need to plan their journey anew, even radically change direction and structures. They must ask themselves questions such as: ‘Why are we on this pilgrimage? Have we lost sight of the true purpose of the pilgrimage?  Are we carrying unnecessary baggage? Are there other more suitable routes that should be taken in light of the purpose of the pilgrimage? Are the guides skilled enough for their task?’ So also in the formation process there are times when candidates must ask themselves profound questions about the purpose of their pilgrimage, for example whether or not God is calling them to this particular journey in religious life. Periodic evaluations, and the planning of new strategies, are essential for candidates, their guides and their communities.

* Pilgrimages need skilled guides, that is, people who have made the journey before; so also the formation process.

* Pilgrimages, as in the formation for religious life, are holistic experiences, that is, they seek to inspire in pilgrims an emotional, spiritual, intellectual and physical integration.

* The pilgrimage or journey model is a fundamental paradigm of the conversion process in the scriptures. The biblical God is not a distant divinity ‘frozen into an immobile and inaccessible splendour…. He is a pilgrim God  -  alive, creative, resourceful. If God is the first pilgrim, then faith consists essentially in imitating, in following, in walking in God’s footsteps: it receives from God both its dynamism and its direction. The paschal mystery of our salvation for Christ is a pilgrimage and  he calls us to commit ourselves to the same journey with all its radical demands. The pilgrimage is thus the most perfect model on which to base the planning and process of initial formation: ‘Thomas said, “Lord, we do not know where we are going, so how can we know the way?” Jesus said: I am the Way; I am the Truth and Life. No one can come to the Father except through me”’ (John 14:5-6).

* The pilgrimage model of formation has noble roots in the history of the Church. The earliest Christian pilgrimages to Rome and Jerusalem were considered times of very special graces, freely undertaken by people yearning to come closer to Christ and his saints.  Only later, in the Middle Ages, did a compulsory penitential quality emerge as a dominant theme, even as punishment for secular offences. However, it was taken for granted that in all pilgrimages there would be hardships, dangers and bodily privations that would bring pilgrims a deeper union with Christ in his journey to Calvary.

 “When God closes one door, he opens another”  or is it  “Man proposes, God disposes” ?  Well, whichever way one looks at it, the approval by the National Institute of Open Schooling (NIOS), Delhi for the opening of a technical training centre, accredited to St. Patrick’s School, Alundur, Trichy, is, indeed,  a gift to the poorest of the poor youth of Alundur and surrounding villages.  It all happened as though by chance.

  It is an old story  that the Patricians once wanted to start a Technical Institute at Alunder  for the benefit of those who could not go for higher studies after class X. For this a new  building was constructed  five years ago. But when the building was completed, it was found that  there weren’t many takers for ITI. The survey which was conducted ten years earlier  and  had shown that a good number of youngsters who finished class X wanted to take up vocational courses instead of further academic studies, had become redundant by the time  we were  ready for it. The demand now was to upgrade the High School to Higher Secondary.  Though a little disappointed that no ITI could materialize as planned, the new building became handy to have the school shifted from the Scholasticate(Patrick Nilayam) premises. 

  It was around this time that Bro. Albert of  St. Michael’s Brothers’ Congregation expressed his desire to join us. When he was placed in Trichy on probation, he was asked to look into the possibility of doing something for the school dropouts of Alundur since he was known to have a wide experience in conducting  vocational training for youngsters. He readily agreed  and, on conducting a short survey, found that there were many school dropouts in and around Alundur, looking for something to do.  He told them he would teach them a trade so that they could find jobs later. The two trades he began were House Wiring and Welding.  He was provided with the necessary equipment and a six-month diploma course started more than two years ago. Though the course was of  comparatively high standard, the number joining  remained low since this course had no Government recognition.  This did not, however, discourage Albert. With the help of Bros. Santosh and Bernard, he applied to the National Institute of Open Schooling, Delhi for recognition. He did not have to wait long for it. The inspectors who visited the site were pleased with the facilities which they found more than adequate. Albert is today a happy man and happier still are the youngsters who are  all dropouts and belong to economically poor families. For these youngsters this is the only chance they can hope for to get on in life. Albert is grateful to the Brothers of his Community, especially Bro. Vincent George, the superior, and Bro. Pasca, the HM of  St. Patrick’s for their sustained support and encouragement. 

One may be tempted to ask what is special about a school annual day.  Then they must also ask what is special about the two copper coins that a poor widow dropped into the treasury of the Temple, drawing the attention of no greater a person than the great prophet from Nazareth. 

  It is true that Patrika doesn’t highlight the happenings, however noteworthy they may be,  that take place in our English medium schools. All of them are known to conduct big annual shows and sports meets. But they do these out of their abundance   -   both facility wise and talent wise.  However, that is not the case with a school like St. Patrick’s, Alundur, or Nirmala School, Mussoorie, or St. Patrick’s School, Binnaguri, where the students  are from the  marginalized and  poor sections of society.

   Brothers from Chennai and Coonnor who were present at the cultural festival on the evening of  August 23 were impressed by the show, they said.  Though facilities are limited to rural standard, the talents displayed by the student-artistes were as good as the performance of those in our English medium schools, some opined.  The stage-settings and the art work were done by the young Brothers led by the expert amongst them, Bro. Gubendiran.  For some of the dances where intricate and elaborate foot-work and hand gestures (Mudras) were necessary, students from the Dance College, KALAI KAVERY ,  Trichy,  came forward to help. 

  The Annual Day of St. Patrick’s has gained such a popularity  over the years that all the villages, near and far, look forward to it with much eagerness and expectation. For those poor people this is the only live entertainment that matches a three-hour Tamil movie!

    Congratulations to Bro. Pasca, the Head Master and his team of  loyal and dedicated staff  for  keeping up the Patrician standard!

( As in the previous issue of Patrika, this dialogue, supposedly between the Novice Master and the novice, is presented  here as one taking place between a Spiritual Master (Guru) and his disciple (Sishya) according to the Guru-Sishya tradition).

Master:    So, then, what progress have you made, son, since  our last chat on meditation?

Disciple:  I’ve become somewhat adept at reaching the ‘self and not-self’ stage. It is here I  would like to ask a question. Why to get into this stage to begin contemplation?

Master:     Yes, I understand what you mean. You see, son, ego or the self is the nucleus  of one’s existence. Overcoming the ego is the first step towards cleansing oneself before attempting to uproot the destructive emotion    -  call sin, if you like   -  from one’s system. Without overcoming ego, it is impossible to do it. So when you come to the stage where you merge with the universe, when you have no identity of your own, what you experience is a loss of self, loss of ego. Once you get into regular practice, you’ll find that you are able to withstand humiliation or deprivation without losing your composure. Because, by this time you would have overcome the need for approval and acceptance from others. In other words, you become a conqueror of your ego.  In other words, you are said to be a man of humility. It is only when we humble ourselves before God and His creation, i. e. when we have overcome our selfishness,  that we are able to get rid of  vices such as lust, greed, envy, anger, hatred, dishonesty, deception etc. These are the ones that make us less  human and deprive us of our divinity.
Disciple: Master, this is exactly what I had in mind when I asked that question. You see, these days I feel somewhat devoid of the high spirit and enthusiasm I had earlier. I don’t know why.

Master: ‘High spirit’ and ‘enthusiasm’ for what?

Disciple: Difficult to explain, Master.  Ever since I started getting accustomed to losing my identity when I reach the stage of total relaxation, much of my ambition to get on in life seems to have lost. I find that striving for success, name and  a place in society has lost its meaning for me. 

Master: Now I get your point, son. What you call ‘high spirit’ or ‘enthusiasm’ is nothing but your inordinate desire for acceptance, recognition, power etc. These are aspects of your ego. But your enthusiasm and readiness to do good has nothing to do with these. You have heard of the ‘Nishkama Karma’ philosophy of  the Bhagavat Gita. Any good done without a desire for any reward, is what is acceptable to God. Such good action has no ulterior motive whatsoever. So, getting rid of the ego in no way is going to take away your high spirit and enthusiasm to do good. Your energy level  only increases by getting rid of the ego. A lot of our energy is wasted over thinking of and pampering the self.

Disciple: I get your point, Master. Now coming back to the contemplation part of the meditation, I am still in the dark. Of course, I do have some knowledge of the Ignatian method of  reading or listening to a scripture passage and reflecting on it. But I wish to hear about the new insight you have gained recently.

Master: Just as confession of sins to a priest is meaningless if the sins committed are going to be repeated again and again, reading or listening to a passage from the Scriptures  and reflecting upon it is not likely to do much good if the resolution made to improve the quality of life or to undertake a specific ministry for the Kingdom, has no steam left after sometime. On the other hand, the Buddhist understanding of meditation is different. It is designed to build compassion which, for the Buddhists, is the foundation on which all the other virtues for human perfection are built. You know that the Sanskrit word for Compassion is Karuna. Now the word Karuna is richer in meaning than Compassion. It is not mere kind feelings for others or their sufferings. Karuna is ‘loving kindness’ which compels people to action. For instance,  to describe Jesus’ actions to alleviate the sufferings of others, ‘compassion’ is an inadequate word. It was ‘loving kindness’ (Karuna)  which propelled him to action. For example, I can have compassion for a fallen woman when she is being reviled and ridiculed, even by those who shared her bed, without moving a finger to take her side. But Jesus did differently because he was moved by loving kindness, by karuna. He not only took her side risking his own reputation, but he went on to point out where her tormentors had gone wrong, thus facing even a greater danger of revenge and retaliation. Sorry, son, I got a bit carried away. Let us stick to the point. Where did I leave you on meditation?

Disciple:  On Buddhist understanding of it, Master.

Master:  Yes, yes… You see, son, the Buddhist monks concentrate on building compassion through meditation. They are trained well in this. In fact, their formation starts with building compassion in their novices. It works. As I mentioned last time, the neurotransmitter in our brain plays an important role in reshaping our thinking patterns, and meditation, even more than prayer, plays a key role in this. Th…

Disciple: Sorry to interrupt you, Master. Could you tell me what this neurotransmitter is? .

Master: Neurotransmitter is the electrically charged bio-chemical in the brain which, when a thought is formed, cuts a path across the brain and activates an emotion appropriate to the thought formed. Once the meditator is in the right frame of mind to allow the neurotransmitter to fire and activate the spot of, say, compassion, he/she is filled with the emotion of “loving kindness” towards all. 

Disciple: But why compassion is given so much importance, seemingly at the exclusion of all other virtues?

Master:  Yes, compassion is seen as the foundation for human perfection. And rightly so. Modern study on human brain seems to indicate that certain spots of the brain are preprogrammed already at birth while others need to be programmed later. For example, the spots for honesty, truth, simplicity, frankness etc. are preprogrammed at birth. That is why children are by nature honest, truthful, simple and frank. It is only later they learn the opposite of these from the adults which means those spots of the brain for deceitfulness, dishonesty, lying, crookedness etc. get activated. Compassion, on the other hand, is not activated at birth. Whereas, its opposite spot, which evokes  cruelty or want of feeling for others’ sufferings,  is active. That is why infants and children tend to be cruel towards small creatures like flies, kittens etc. That also explains why children up to a certain age are not able to realize the enormity of a loss and respond appropriately   -   say, for instance, a death in the family. So, a re-programming is necessary to help build compassion. 

Disciple: I don’t understand why children are born devoid of compassion while they are pre-programmed for  honesty, truthfulness and frankness, as you say.

Master:  Simple: It has to do with man’s primordial existence when he was surrounded by dangers and frightened by natural phenomena like thunder and lightning, torrential rains and volcanic eruptions.  He had to be honest and truthful for his own safety and protection. For example, if he found a safe cave for shelter or a point of the river  which was safe to cross, he had to tell his companions exactly so. Trying to hide facts from them or bluffing them  would have been  reason for his own destruction. Now this primordial trait of being truthful and honest we all share at birth. On the other hand, compassion for the cave man was not a likely trait as he had to defend himself from wild animals, equally wild fellow humans and, of course,  to kill animals and even humans for food. This means the area in the brain for cruelty has been primordially active. We, as children, are inheritors of this trait. You may call it our ‘original sin’, if you like. So efforts have to be made to close the channel for cruelty and open the channel for the neurotransmitter to activate the spot of compassion. With practice in intense meditation over a period of time, it is absolutely possible. There are people who are fascinated by the sight of blood just as there are people who are horrified or become squeamish on witnessing bloody and cruel acts of violence or accidents. The former is in dire need of building compassion. Do you get my point?

Disciple: Yes, Master. Do tell me now how I should meditate to build compassion which, according to you, is the basic virtue necessary for all, especially for people like us.

Master:  Yes, as the intimate followers of Jesus, that is what we should aim at first.  “The Lord  was filled with compassion….” is an expression appearing several times in the Gospels. It is this compassion he saw as love for the neighbour. It is this compassion which was behind all his miracles. The very compassion urged  Jesus to take up the cause of the poor. The marginalized like the woman caught  in adultery, the widows, the lepers, the demoniac and many others like them, became the target of  his special concern and love. His cry for justice and peace was the result of his compassion.  Now, before I begin to demonstrate how to meditate to build compassion, would you like to ask any  question?

Disciple:  No, Master.

Master: Good.  We’ll begin with where we stopped last time. Following the steps described there, the meditator reaches the stage where he feels one with the universe. Imagine you are in meditation in that stage. Your self merges with the Universal Self. Now you don’t experience any difference between one created thing and the other. Even the most ‘loathsome’ (not the right word to use to describe God’s creation) creature becomes part of  you.   You start by  visualizing a scene as follows: As a close follower of Jesus, as a man of God and as  a brother among brothers, you are standing and watching a small bird hopping about on the  lawn. You are unconcerned and yet stand there looking at the bird almost absentmindedly. Suddenly  you are distracted by a slight movement  among the potted plants along the edge of the lawn close to where you are standing.  It is the Novitiate cat, still young and playful,  stalking the bird. You become alert and your attention is on the cat and on the little bird . You are curious to see the outcome. Is it going to be the cat’s day or the bird’s! In the flash of a second the cat has its prey under its paws. The bird appears to be hurt since its attempts to fly are feeble. The cat releases it for a moment and  pounces on it again as soon as it stirs. You see the helplessness of the bird. And yet you are waiting for the moment when the cat would tear it to bits. But suddenly something moves within you.  You begin to imagine the dearest person in your life   -   your mother, sister, a child  you love  -   taking the place of that bird. And the cat is no more a cat but a  tiger or , say, a violent man.  Instead of standing helplessly,  you immediately spring into action. You want to rescue your dear one even if it costs you your own life.  You race to the spot before the cat picks up the bird;  you chase the cat away and pick up the bird whom you regarded as your mother, your sister, the child you care till moments ago.  You are thrilled that you have been able to rescue that little creature of God. If it is injured, without delay, you make arrangement to have it attended to by a vet. You take care of it until it is ready to fly away.

Disciple: Do you really think it’ll work, Master?  It looks rather childish to meditate this way.

Master: Yes, it  looks a bit inane and childish, but it does wonders. However, it requires sustained efforts. Though the scene created need not be the same   -   it would be boring to repeat the same day after day  -  keep the same theme of building compassion but change the scene and characters as you will. Having the dearest person  in one’s life as the victim of apathy or injustice or violence is psychologically the most powerful agent of conversion. More about this  in  our next chat. Now it is time for lunch; let us not keep the others waiting.

Disciple:   Thank you, Master.

---

The opening of the magnificent new wing  of St. Patrick’s School, Mananthavady and the inauguration of the computer lab and library took place on 5 June in the presence of a large gathering of parents, Brothers, clergy and the students of the school numbering now more than one thousand.  While the building was inaugurated by  Bro. Berchmans, the Provincial, the  computer lab and the library were inaugurated by Mr. A. C. George, Director, Technical Education, Kerala and Bro. William Wormald, Director of candidates, Trichy respectively.  Bro. Paschal and his community deserve a pat on the back  for the aesthetically executed piece of work  that is the new building. The possibility of opening a B.Ed. College there mainly for the benefit of our own Brothers is under consideration. 
 
 

A view of the new wong of St Patrick's School, Mananthavady	Bro. Berchmans cuts the ribbon to open the new wing. On his right is Bro Paschal, the Prinicpal of the school	Bro. William inaugurating the new library by cutting the ribbon

Bishop Valerian blessing the school's site Bishop Valerian lays the foundation stone The bishop chats with local farmers from whom some of the land was bought

On  a rainy  afternoon  of 17 July  the foundation stone for  a new school in Pune was laid by  Bishop Valerian D’Souza of Pune.  At present the project is directly under the Province leadership. Bros. Berchmans and Christopher were present at the ceremony. The school is christened  Mount St. Patrick Academy  which will come up on a thirteen-acre plot, not far from the Pune airport and the Airforce Station.  We also have another six acres of land about a Km away from this site meant for a Marathi medium school later.  The Provincial or one of the councillors keep visiting the project which is being looked after at present by Maj. Gen. Sebastian Manimala (Retd.) who was a Patrician Brother in the early sixties. It is he who helped us find a suitable site with the help of one of the officers under his command, who is from Maharashtra  and knew Marathi  to communicate with the local farmers.  As Gen. Sebastian had enough influence and could handle the local Government officials with comparative ease, on retirement  he was requested to take care of  the development of this project till a community is set up there. The Province is indebted to him for what he has done so far, and continues to do still, to have a Patrician presence in Pune which is another ecclesiastical center like Bangalore. Maj Gen Sebastian Manimala, Bro Berchmans, Bro. Christopher, and Mr Aok the architect.

The Patrician College of Arts and Science, Adyar, Chennai has come of age with the new block nearing completion and the student number going up, thanks to the efforts of  the Brothers of the Community there, especially Bro. Damien who is the Director.  We have a lay Principal there who is said to be doing a good job. 

  It all began as a wild idea first. But once it got going, Bro. Bosco was asked to look at the possibility. He was so enthusiastic that in no time he had the right people contacted, the necessary procedure was gone through step by step, and had the opening of a College approved by the University of Madras. He was closely assisted by Bro. Stan who was its first Director.

Construction work on the new school building at Dindigul is already underway. The building is expected to be ready for the next academic year starting  in June. At present there are 34 little ones who attend their class in the residence of the Brothers. Bros. Paul Pareccattil and Edward Sebastin, along with two candidates doing their plus two at the Jesuit school, Dindigul, make up the community.

The second-year Novices, numbering twelve,  were sent two by two to six of our communities for their community experience  about  two months ago. They will be returning to the Novices  by the middle of  October. Their presence in the communities has been a blessing  in more ways than one. Apart from the experience of staying with senior Brothers and experiencing actual community life, they have been, in turn,  a great source of  help in revitalizing community prayer and meditation. Their innovative ways of  praying have brought in a breath of fresh air into every community they are in. 
 
 

First year novices in eveing meditation.  They also meditate in the morning  preceded by Yoga for 45 minutes.	Two of the sceond year novices, John Paul (L)  and Ronisdh, in Delhi community  making a floral arrangement.

(The following is a letter written by our only Swami, Bro. Abraham Variath, to his then superior, Bro. Bernard while Variath was being initiated into a different life-style under the guidance of Fr. Vineeth CMI. The Swamiji, before living in the Ashram of Fr. Vineeth, has been experiencing the rigours of ashram life under various Hindu and Christian spiritual masters of asceticism. This letter was written on 07.07.1997). 

Dear Bro. Bernard,

   Greeting from your loyal subject! Hope all loose ends at Dehra Dun have been neatly tied up and you are at MSM, and keeping well. This is my first letter out of this ashram, as propriety would require. Hope by now Bro. Bosco has settled in, in his new environment and new culture different from St. Joseph’s, Coonoor. Although I’m a community member by correspondence I hope I share in the rights and duties of the community. I swear that I shall, to the best of my ability, uphold the principles and values of my community and ever strive for its honour and glory!

   Now to establish concretely that you are my lawful superior, I earnestly put forth my request and suggestion. Fr. Vineeth CMI is my Guru. When I last discussed with him about my stay in the ashram and asked him about financial arrangement as regards my food and stay he said, “I didn’t think of it.”  I let it remain at that. However, I feel that some contribution must be made. Although basic structures are in place now, there is still more to be completed. And right now a three-room cottage is left with the foundation only, for want of funds. A small contribution from the Patrician Brothers, I think, will be good, not just as compensation for my stay but, I would say, as an investment by our Province. Fr. Vineeth is a much sought after person for retreats and courses. This ashram can also be booked for courses, retreats and even Chapters. When I say investment I don’t mean he is looking for shares or anything. I mean it may work to our advantage for our personal or group retreats. This place has all the basic facilities and the location is  quiet and beautiful  -  quite close to the National Park.  If you come and see or stay here for a couple of days by way of withdrawal for recollection, I think, even without my asking,  you will be generous with the ‘investment’. In fact I suggest that you visit one third of your community as soon as you can! From Patrick Nivas to this place the distance is exactly 33 kms. I don’t mean it to be an insinuation, but by way of a rough idea Rs. 10,000 is less than Delhi-Madras return airfare. If you so intend, you may send cheque or DD, in the name of the Director, Vidya Vanam Ashram. 

  No telephone here but messages may be sent by the common pager in the ashram. 

With best personal regards,

Yours sincerely,

Br. Abraham

(The reply sent by Fr. Vineeth on receiving the cheque follows)

July 19, 1997

Dear Rev. Bro. Bernard,

   It was quite an unexpected surprise to me that Bro. Abraham stepped into my room and handed over a cheque of Rs.15,000/- as a donation from you to Vidya Vanam Ashram. Thank you very much for this generous help to the Ashram. I am happy to inform you that this is the first donation of this kind we received for the Ashram from a religious congregation in India.

  The Ashram is slowly taking shape. We have already conducted three programmes here and all the participants very much appreciated the programmes, and the Ashram atmosphere which is surrounded by hills and valleys provide us a good panoramic view.  I hope one day you will find some time to visit the Ashram on your way to Bangalore, and say hello to Bro. Abraham. He is busy here with his meditations,  prayers and studies along with planning the garden and planting trees.  We enjoy his presence and company and thank God for that.

  Thanking you once again and looking forward to seeing you one day in the Ashram,
Sincerely yours,

Fr. Francis Vineeth,CMI

Once a Professor of Molecular Biology who was to give a lecture on molecules was being introduced to the audience by a Kerryman in the Town Hall. By way of introduction he said: “Friends, Prof. David Kelly is going to talk to you on molecules.  Prof. Kelly knows what molecules are and so do I.  But none of you present here, I reckon, knows anything about them since you haven’t been into one of them.”

Prisoner: “Your honour, I just don’t know what to do!”
Judge:       “Why, what is the problem?”
Prisoner:   “I took an oath to tell the truth. But every time I try, some lawyer objects!”