ACPI SEMINAR IN NAGPUR

Annual Research Seminar of the ACPI (Association of Christian Philosophers of India)

The 38th annual research seminar of the ACPI was held at St. Charles Seminary from Oct 25-28. The theme of the seminar was: “Dynamics of Development: Negations and Negotiations.” The seminar was inaugurated on Oct 25th by the Rector of the Seminary, Fr. Paulson Deepak, and the keynote address was given by Swami Sachidananda Bharathi. The Swami spoke of integral development at the personal, social and national levels. He also advocated a second freedom struggle at the national level, this time for a hunger-free, caste-free and corruption-free India. 

A WORD OF WELCOME

Fr. Paulson Deepak OP

DIGNITARIES AT THE INAUGURAL FUNCTION

Swami Sachidananda Bharathi

While the theme of development seems to lend itself naturally to economic considerations, the lead paper of the seminar presented by the President of the Association, Dr. Johnson Puthenpurackal, invited the participants to focus on a comprehensive and integral approach towards development. This integral approach would need to include the corporeal, cultural, spiritual, moral, social and ecological aspects of development. The rest of the papers focused on various aspects of development, as well as the contentious issue of rival models of development based on different ideological positions.

Prof. Johnson Puthenpurackal OFM Cap
The President of ACPI

The ACPI has its annual seminar in October in different parts of the country. The proceedings of the seminar are later published in a book. There are already seventeen books published under the auspices of the ACPI, as well as the two-volume ACPI Encyclopedia of Philosophy, published in 2010. This is the second time that the ACPI is having its meeting in Nagpur, where different models of development have originated and influenced national policy and programmes.

Dr. John P. Vallabhadoss,
The Secretary presenting the paper

Fr. Praveen D'souza OP,
The Local Secretary, addressing

DRs. Selvaraj, Felix Fernandes and Nishant ready
to present their paper

Prof. Selvaraj
presenting paper

Fr. Raju Moderating a Session while
Dr. Sebastian Palamoottil at the hot seat

Dr. James Chellappa,
Presenting the paper

Prof. Kuruvilla Pandikattu,

Dr. Vincent Aind, Morning Star College
Presenting the paper

Dr. Stephen Jeyard
Presenting the paper

The seminar concluded on October 28th, with a Holy Mass presided over by Archbishop Abraham Viruthakulangara on his 44th Ordination anniversary. Dr. Keith D’Souza (Secretary, ACPI) and Fr. Praveen D’Souza, the local secretary of this year’s seminar, were instrumental in organizing the seminar successfully. The next ACPI research seminar is scheduled to be held at St. Joseph’s Pontifical Institute, Aluva, on the theme, ‘The Symbolic.’

Concelebrated Eucharist
at the Marian Shrine

Executive Body
Drs. Selva, Kieth,Johnson,Kuruvilla,
Vincent, John Peter, Victor

Pilar Brothers performing
a mind-blowing instrumental music

Brothers assisting during Mass

Dynamics of Development: Negations and Negotiations

ACPI 2013 Seminar Statement

We the members of the Association of Christian Philosophers of India (ACPI) assembled for the 38th Annual Research Seminar on the theme Dynamics of Development: Negations and Negotiations at St. Charles Seminary, Nagpur from 25 to 28 October 2013. Our deliberations on the theme have brought us to the realization that development as conceived and practiced today is not a univocal, linear or progressive dynamics, but an equivocal, complex, ambiguous and paradoxical process having deep-rooted political bases and consequences. Therefore, as Christian philosophers of India:

1. We recognize the interplay of the existential, economic, ecological, socio-political and spiritual dimensions of development and creatively and critically respond to the challenges that emerge from the complex nexus of these dimensions of development.

2. While responding to these challenges, we bear in mind the stark and shocking realities of human rights violations both at the national and international arena, such as forceful displacement, coercive migration, exile and loss of land, resulting in uprootedness from one’s life-world and culture.

3. We acknowledge the marginalization of women in the course of historical development including that of the knowledge production of human beings. This challenges us to be sensitive to gender issues, affirming that women and men are different and equal partners in our collective human search for significance and self-actualization.

4. We realize the need to respond to scientific and technological developments and to their enhancing as well as devastating consequences, since they affect every dimension of our life. Such technological progress demands that both individually and collectively, we need to widen our moral and spiritual consciousness.

5. We recognize that philosophy and developmental theories and practices are closely related. Therefore we affirm that development should be based on an integral understanding of the human person, thus upholding the freedom and dignity of humans by responsibly appropriating the findings of economics and geopolitics. The dynamics of development can meaningfully unfold itself only in a participatory democracy of all stakeholders without which justice propelled by love cannot prevail.

6. We do not wish to blindly imitate prevailing models of development, but critically appropriate indigenous models that are not driven by mere profit-making in the market economy. Development should include persons from all walks of life, especially the poor and the marginalized, creating a conducive and sustainable environment of peace, eco-sensitivity and fulfillment.

7. As Indians, Christians and world citizens, we are committed to a vision that is all-inclusive and all-embracing. Respecting diversity in thinking, living and acting, we seek to understand each other, including our differing visions of freedom and development. To this end, we need to draw from the rich resources of Indian philosophical traditions and Christian social thinking.

http://www.religiousindia.org/religious-india/christian-philosophers-reflect-on-development

Fr. Raju Felix Crasta

St. Albert's College, Ranchi

My Personal World-View

COSMOTHEANDRIC UNITY

Human life is beautiful and wonderful. One cannot grasp the depth of it. One can choose to live for oneself or for others. Even if one chooses to live for self, has to relate with the ‘other’. The other can be his fellow being, the nature around or some supernatural reality. Being living on the earth, one ought to relate and depend on the earth and its essentials. These earthly and relational essentials support the person. This does not mean, that the person can fragment the earth for one’s greed and need. One may negate the existence of the Divine and profess to be an atheist, but cannot negate the transcendental or metaphysical existence which is still a mystery for humans. A person cannot exist without the help and support from 'the other.' The very birth of a person involves at least two individuals whom we call parents. Thus, this whole world is nothing but a ‘web of relations.’

This web of relationship is seen from the microcosm to macrocosm. Let’s take a tiny atom, say a Hydrogen atom. Within it, there is a proton, a neutron and an electron. All three are in perfect unity. A slight change in the spin of electron or position of proton, will affect the very nature and property of the Hydrogen atom. If just one electron is added to it, the whole atom becomes an inert atom, Helium. Similarly, in a large scenario, the whole universe is related to every single atom. The motion of planets, stars and galaxies too are in perfect harmony. A slight disturbance in the structure or movement of a star causes enormous harm to the stellar harmony. One cannot but wonder as to who is the master-architect behind this. Of course, it is not human being.

When we analyze our own surrounding, this beautiful mystery may unfold us. Let’s take a fresh water pond as an ecosystem to unfurl the inter-relationship. The pond may be naturally formed or human made. In any case, it supports not only human beings, but also hundreds and thousands of lives. There are living beings in the water, there are beings live on both land and water, and there are lives which depend on this pond for the survival but do not live in water. Even within the water there are fishes or living organisms that feed on other fishes or lower organisms. This relationship is intrinsically needed, if not the other living beings will multiply and cause greater harm. So the nature itself puts a restriction. In Darwinian sense, it is 'the Natural Selection.' The bottom of the lake is inhabited by certain molluscs, which feed on the dirt and thus reduce the harm done to the other living organisms living at the centre and periphery of water. If those molluscs were not there, the life of other organism would have been tough.

When there are lots fishes, the birds and other animals which feed on fish will find their homes around the pond. There will be water birds, wild ducks, sparrows, cranes, snakes, mongooses and other animals making their way. If there were no mongooses, the number of snakes would increase and that would create havoc for the humans. When there are more mongooses, the birds such as eagles and vultures will find their way. The same pond may be a life-line for humans who depend on it for the food and water. Not only this, it may serve food for the aesthetic hunger of many.

Human being is endowed with three essential things: Knowledge, Body and Spirit. Knowledge is related to reasoning and thus it represents the human aspect of the reality. The ability to think, reason out and the wisdom which he applies to the situations of life allows one to transcend from one sphere to the other. Body is the cosmic reality. It is the body which is the vehicle for knowledge. The divine aspect of the reality is Spirit. Human is both spirit and body. All these three things make a person human being. What lacks in other beings is the knowledge aspect which differentiates from the others.  

The web of relationship first and foremost makes a person aware of the potentiality and goodness one has within and without and at the same time teaches one to be the stewards of nature. Therefore, desecrating one’s body, one’s mind and spirit basically is a sin. This applies even towards the cosmos and divine. Any act of misuse of one’s potentiality is also a quality of unbecoming. In this regard, misuse of nature and natural diversity is a grave unpardonable sin.

The wisdom one has, need to be translated into our relationship with the ‘other.’ Thus, this inter-relationship necessarily becomes ‘spiritual’. This spiritual relationship enables one to lead a life of harmony, respect and love; to heal the wounded beings, assists one to listen to the groaning of the other with compassion which will enable to act concretely, reminds of one’s sacred mission and duty to be catalysts in becoming messengers of peace and above all invites one to abandon the destructive and disrespectful attitude towards one and all.

Thus, the world-view, I comprehend is of an inter-related, ‘cosmotheandric’ and pan-en-theistic. Every reality is relational. Even a leaf does not fall down from a tree without a silent knowledge and cosmic approval. It has its own significance in making the universe, an ‘oikos.’ Our spirituality, aesthetics, rituals, sacred and secular dealings find their expression here in making our earth, a Home of Love.

Fr. Raju Felix Crasta

Youth Leadership Seminar, Chandil

"Indian Democracy gives us opportunity to become leaders. Durga Oraon, made use of this opportunity under the banner,"PIL" to make a corruption free Jharkhand. In order to make our country free of corruption, we need not pick up weapons, need not become lawyers, need not become IPS officers. I need to become aware of my rights. I need to acquire knowledge. Then I become a leader to myself. Once I become a leader to myself, I become a leader to my family, my village, my state and my nation. Everybody cannot become PM, CM, professor or priest. This does not mean that we cannot live a secure and honourable life. Only those people can live an honourable life who honour the law and order. We need to wear helmet while riding motor bike not because the police fine you, but you need to wear for your own safety." These words were said by Mr. Indrajit Mahanta, the Superintendent of Police (SP)Saraikela-Kharaswan district. He was addressing in a "youth Leadership and community building seminar" at Chandil Parish in Jamshedpur diocese, on Sunday, 15th September 2013.  

Fr. Raphael Monteiro Welcoming Mr. Indrajit Mahanta IPS

Mr. Indrajit Mahanta IPS delivering Leadership tips

I was the main resource person for the one-day seminar. Theme of the seminar was, "Youth Leadership and Community Building." The key leadership qualities addressed during the seminar were: Honesty, communication, confidence, commitment, positive attitude, creativity, ability to inspire, character, courage, competence, focus, generosity, service, responsibility, Vision, self-discipline and relationship. 

The programme started with the solemn Eucharistic celebration presided over by me and con-celebrated by the parish priest, Fr. Raphael Monteiro. 

Me, preaching the sermon during the mass

Me, conducting the session

Leadership and community building seminar was delivered by means of various action songs, games, and group activities. Br. Nathanael Moochahari of Tejpur diocese and Br. Anuranjan Tigga of Ambikapur diocese were assisting resource persons. 

Br. Anuranjan Tigga and Nathanael Mochahari

Br. Nathanael Mochahari conducting group session

There were about hundred youth participants. Each and everyone contributed for the success of the seminar. At the end of the seminar a well thought out action plan was prepared. 

group task

group activities

action song

group discussion

action song

 Fr. Dileep Marandi, the diocesan youth director was present on the occasion. At the end of the seminar, addressing the youth, he reiterated to have regular meetings, strategies and concrete action plans. He promised all the possible help to the youth group. 

Welcoming the Diocesan youth Director, Fr. Dileep Marandi

Fr. Raphael Monteiro, the parish priest organized the whole programme. President of the youth group proposed vote of thanks. 

Fr. Raju Felix Crasta

Feast of Nativity of Our Lady, Monthi Fest

Traditional Monthi Fest (Nativity of Our Lady) was celebrated in Ranchi by Mangaloreans, Goans, East Indians, Marathi speaking people and Kannada Speaking people. Agnel Ashrams run by Pilar Fathers in Dibadhi (near Doranda) hosted this gathering. The gathering started with Holy Eucharist at 10 O’Clock in the morning.  Fr. Maxim Pinto, Professor of Philosophy in Jalandhar Seminary (Punjab) was the Main Celebrant. He is from Hospet Parish in Mangalore, belongs to Delhi Arch Diocese. Along with him fifteen other priests concelebrated. Fr. Joseph Prasad Pinto OFM Cap, Fr. Raju Felix Crasta, Fr. Deepak Tauro, Fr. John Crasta (all four from St. Albert’s College Ranchi), Fr. Vijay Kamath S.J., Fr. Sebastian, Fr. Gabriel were some of the prominent priests present.

Fr. Maxim Pinto Offering Eucharist

Concelebrants

Fr. Maxim Pinto in his homily explained the historic significance of the fest. The word Monthi has come from Portugees word called Monte which means mountain. There are two traditions how the feast came to be. According to one, the origin of this feast can be traced to Montemarianno, the Capuchin’s place in Frangipet, Mangalore. Fr. Joachim Miranda started this devotion which became famous as Monthi fest.  According to second tradition, the origin is traced to St. Mary’s Church, Bandra, where Portuguese along with Goans started this devotion. Traditional gumta songs narrate these incidents.

Today, monthi fest is associated with sugar cane and new corns (harvest). Actually, in Maharashtra region, when Ganeshotsav was celebrated people were offering sugarcane and flowers to the deity. Christians found these meaningful gestures to inculturate in to the devotion. Thus, over the years it became part and parcel of the tradition. Secondly, Konkani speaking people were not sugar-cane cultivating people, however, they were agriculturists.

Eating new-rice (nove) also has a rich meaning. When Christians were being persecuted by anti-Christian elements, they got dispersed from one place to another. Some went south Canara and some to southern Goa and elsewhere. But wherever they went, once-a-year, they remembered everyone as a family. It was fitting gesture to remember them on the day of the birthday of Mother Mary where, Marian Nine days of devotion (Novena) had actually become famous. It helped the people to re-live new life by eating new-corn on this day by remembering all near and dear ones.

Fr. Raju Felix Crasta, Master of Ceremony

Dance

Mr. Peter D'Costa, President of Konkani Association

Mr. Rodericks and his group singing Mando

Delicious dishes

Ready to Eat

Ready for group games

Mr. Stephen enjoying a game

group game

The gathering was meaningfully arranged by Mr. Peter D’Costa, Dr. Helga Chen and Sr. Bernard OSU. Fr. Raju Felix Crasta was the Master of Ceremony. Pilar Fathers and sisters of Bethany Convent conducted meaningful Choir. Dr. Helga introduced everyone by means of an ice-breaker. Pilar Fathers sang traditional Mando. They were supported by ‘Good Shephered Club’ headed by Mr. Rodericks and his group.

Delicious food, prepared by different houses and convents was the chief attraction of the gathering.

At the end, Mr. Peter D'Costa, the president of Konkani Association thanked all. 

Also see, report in Daijiworld

http://www.daijiworld.com/news/news_disp.asp?n_id=187951

Coloured Glasses

"Life, like a dome of many-colored glass, stains the white radiance of eternity"

P. B. Shelley

Decorating ancient buildings with coloured glasses is an art, and is also a delicacy to the eyes. Picturesque paintings and arrangement of glasses in the ancient Churches, Synagogues, theaters and worship places is a symbol of divine. They allow light in different colours to pass through which give a heavenly atmosphere. There is a long history for the genesis of coloured glasses and glass art which I do not want to comment on. What brings a wonder for me is the phenomenology of the coloured glass!

Glass is a surface, be it on a window panel or in any other shape, allows the ray of light to pass in and out. When the light passes through, it reflects the colour which the glass possesses. Deeper the colour of the glass, deeper is the colour of the light. If the glass surface is full of art and design, ditto will be the colour. Darker and opaque the glass, vague will be the light; thinner and transparent the glass, clearer and brighter the light.

Often in the glass cases we read the inscription, “Glass wares, handle with care!”  Glass wares are delicate and can break easily. At the same time, they are very precious. If broken, difficult to put it in order, unless, they are processed again. However, if one processes, the original attire seldom can be attained.

Every human being is like a coloured glass. They are precious, valuable and unique. The values double when they reflect the colour which they possess. More opaque, darker is the colour; transparent the glass, clearer is the vision. Deeper the colour, harder the reflection; more transparency, better transparency is in the personality.

We human beings are multi-coloured glasses. We reflect coloured shades. Rather than reflecting back, we need to allow the light to enter in. While allowing the light to enter in, we need to allow the light to fall into different hues of our glassy personality. Then, the incoming shade will be more colourful. Once we allow different colours to enter in, the reality appearing within will be far more beautiful than otherwise.

Should we allow every light to enter in? I feel, no. We need to filter the light we are receiving. There are hundreds and thousands of rays we are bombarded at every moment. It is up to us, to allow which one is better for me and others to see and experience. There are glasses which block ultra-violet rays and glasses which block infrared and radio waves. Similarly, in our bodies too, there should be areas where such glasses are to be fitted to block such carcinogenic rays. For the healthy culture to shine within the theater of our selves healthy, well decorated, artistic and colourful glasses are essential. Only then, the picture exhibited within will be glorious.

There is an English idiom which goes like this, “Rose-coloured glasses” or “Rose-coloured spectacles” which means, “if someone thinks about or looks at something with rose-coloured glasses, they think it is more pleasant than it really is.” The farther meadow is always greener. It is nothing but masked personality. The reality in fact is fresh and beautiful, but the masked person is not able to perceive in its pristine clear state. The reality is attained only when one experiences it in one’s life.  It is the case with most of the ‘white-collared people,’ who often make rules and regulations for others and they themselves do not have any realistic idea of it. The people wearing rose-coloured glasses often use flowery language, idiomatic expressions and claim to know things better than others. I call this kind of people, ‘over-enthusiasts.’

Some people artificially paint attractive colours on their self-glasses. And some people regret not being painted. What is more important to note here is, the frustration of not being the original paint.  It is by divine providence that each and every individual is given with ample colours in life (say for example, the talents).  However, they are not satisfied with these and therefore, try to paint artificial colours and end up with gloomy pictures. As the proverb goes, “face is the index of the mind,” they exhibit themselves their real inner picture.  On the other hand, there are people who act what actually they are, but remain skeptic about their own beauty. And at times they shut their theater door so as not to allow anyone to enjoy the art. Are both extremes healthy? Nay. One should note that ‘to be authentic is to be natural.’ But at times, there may be some cracking and leaking areas which need immediate attention to.

There is a tendency in some people to ‘weep over the broken glass.’ Will the broken glass recover itself? Can any glue fix it to bring its originality? Remember, we are living in the real world and neither in an imaginary world nor in the magical world.  A broken glass is a broken glass, is a broken glass and is a broken glass. It is a perfect past. Now be in the present perfect and look toward the future perfect. Ask yourself, ‘how shall I regain my lost colour and shape?’ It is perfect to have a broken glass. But the broken glass should be a lesson to build a perfect amphitheater where you entertain several broken glasses and thus lead them to their realization. It is nothing but ‘buying a new glass.’

The transparent natural glass allows the light to pass in without any difficulty. Natural glass is a “colourless” glass (Is there a glass called colourless?! Is the ‘colour’ my imagination? After all, does colour exist at all? Let me not gossip here). It allows one to see what is in and out without any trouble. In other words, transparent glass ‘reveals my nakedness.’ I am stripped off to my nakedness in front of the other. When Adam and Eve sinned they felt this ‘nakedness.’ I am revealed to the other what I am. Now the poets can see the beauty and can compose lyrics; beloved can taste and wonder; journalists can click pictures and report it in the daily mails; scientists can question and experiment; philosophers can philosophize, theologians can theologize, politicians can create polity. Amn’t I a butt of all the jokes to others?

Opaque glass is still an ‘artificial-natural’ glass. It is natural, because I am born with these colours. It is artificial because, I can paint the paint I would like to be. It is said, “humans are made and not born.”  We are made humans by our qualities and potentialities. The opaqueness does not allow or reflect the light completely. It arrests and keeps within itself the portion which should not be exposed. I am safe here for my nakedness is not exposed. No poets can compose, no sociologists, philosophers, theologians and scientists can reveal my inner self. But is this kind of life worth living?

I am in a troubled now. At one hand, coloured glass exposes my glory; on the other, colourless glass reveals my nakedness, making me feel shy. I feel I need to be transparent that I may be what I am. But, looking at the exposure of my nakedness, I feel I should be opaque and dark. Should I be, by the by have any colour at all? Colourfulness and colourlessness is my giveness. It is my actual life. Let me be that, and be fuller in life. What a chimera is this life!?

Fr. Raju Felix Crasta

Image url:

http://esguk.files.wordpress.com/2011/04/coloured-glass1.jpg

http://en.wikipedia.org/wiki/File:William_Holland_stained_glass.jpg

http://www.tatra-glass.co.uk/glass_project_gallery/lakenheath/stained_glass_photos/stained_glass1.jpg

St. John Mary Vianney – A Beacon of Christian Living

St. John Mary Vianney

Which Catholic has not heard the name of St. John Mary Vianney who transformed immoral Ars into a Heaven of Grace and Blessing? Who is unaware of his simplicity, penance and unbroken hours of dedicated confessional assistance and hours of benediction at the Blessed Sacrament and thus has melted the hardest hearts of Ars? It is this person who failed and failed in academic studies, jeered by companions and neglected by superiors; but excelled to that height where no religious of his time could reach in the practice of what has been taught within the four walls of the Seminary.

For me, Vianney is a perfect example for a “True Christian.” He lived what he preached. St. James clearly says, ‘Faith without deeds is dead’ (Jas 2:26). Vianney’s is a perfect embodiment of faith. “His faith was working together with his deeds like that of Abraham” (Jas 2:22).

1. Life of Prayer

This is a first pillar on which the life of Vianney is based. Mere four hours of sleep; hardly any time given for cooking and eating and spent most of his time either kneeling in front of the Blessed Sacrament or sitting in the Confessional. He may not be a good orator, but what he preached is through his life of prayer. Once a person asked  Archbishop Fulton J. Sheen about the receptivity of his sermons and this was his reply, “the people must listen, because it is prepared in front of the Blessed Sacrament.”

This is what the saint says, “Prayer never leaves us without sweetness. It is honey that flows into the souls and makes all things sweet. When we pray properly, sorrows disappear like snow before the sun. Some men immerse themselves as deeply in prayer as fish in water, because they give themselves totally to God. O, how I love these noble souls!” If the Saint were to stir the conscience of the people of Ars it is nothing but this conviction, “my words will not return back unless they produce effect.”

For the saint, prayer does not merly mean adoration and sitting in the confessional. It is an act of holiness. Every Sacramental life is an act of Holiness. Eucharist was centre of his life. Besides this, Vianney had special devotion for Sacramentals, such as devotion to Mother Mary, Novena’s to various saints etc. Lectio Divina is another area he enjoyed, “it was sweet like honey.” 

Vianney challenges us here. It is very difficult for us to spend few minutes in prayer. We feel that the daily Eucharist, ‘the shorter the better.’ For most of the priests, the Eucharist is time-bound, “weekday Mass should not exceed 25 minutes.” In most of the religious houses where there are schools, the religious teachers who attend the Mass depart as soon as receiving Holy Communion, if the mass exceeds 20 minutes. In some places specific requests are made, “Father, you should finish mass within 25 minutes.”

Personal prayer, Spiritual reading, daily meditations, Prayer of the Church have become need in the formation houses. Novenas and devotion to Mother Mary have become the devotions of the elderly people. Once the person gets ordained or profess final vows, these practices become ‘old-fashioned,’ and not the need of the person as if the person is ‘perfect.’ We need to change these attitudes and live a devout Christian life. 

2. Simplicity in life

It is evident from the actions of present Vicar of Christ, Pope Francis. He did not like the golden embossed mitre, luxurious looking “Peter’s Chair” nor golden Cross. But opted for a simpler one. Further, exhorted the pastors of the Church to live a simpler life and not to go for luxurious cars.

Vianney’s life was simpler. Only boiled Potatoes were his food. Slept not in luxurious palace, rather lived in a poor presbytery in the village parish. Had time for all kinds of people at any time. Today’s clergy is diametrically opposed to this. If a visitor goes around 2 O’clock noon, the priest has no time even to attend the visitor, because it is his ‘siesta time.’ If any dying person needs some urgent attention to, the priest says, “I am in the School office and I have no time.” If one wants to see the latest models of Cars, can be seen with priests. Bination or trination of Masses has become common practice. Pope Francis says, “To become a priest or a religious is not primarily our choice; it is our answer to a calling, a calling of Love.” God has called us, and it is our duty to live that call as faithfully as possible. Authentic call is in living the life of Christ.

3. Love for Mission

When Vianney was assigned to the obscure little village of Ars near Lyons the Vicar-general of the diocese told him, “There is not much love of God in that parish, you may enkindle it.” Vianney loved his appointment as the will of God. It seems that his aim is to change the ‘loveless Ars’ into a ‘love-filled Ars.’ He offered himself to the mission, he loved the mission and people both Christian and non-Christians. He constantly sought the will of God in everything he did. He says, “Anything we do without offering it to God is wasted.”

There is greater enthusiasm during the formation time to become priests and religious. So much so, when a seminarian is asked about their purpose in life the cliché answer is, “I want to serve the poor and needy.” But once he is an ordained priest, the very next day removes the mask of ‘love and piety’ and covers himself with the veil of selfishness and greed. This is very vivid among many clergy and religious. Bishops and superiors have enough trouble in appointing and transferring certain people in certain places. Such people are neither moved by ‘love of mission’ nor answering one’s “Divine Call.” We need to avoid being in two boats. In the words of Vianney, “You either belong wholly to the world or wholly to God.”  It is here Vianney becomes a beacon of Christian living for all of us. He believed in the providence of God, loved and lived that conviction.

Prayer, simplicity and love for mission are three pillars the life of Vianney is based on. If we have these three things in our life, no doubt we can be another ‘Vianney’ in this contemporary time. Today the world needs ‘saints,’ saints like John Mary Vianney. World needs people who can forgo luxurious cars and forgo well decorated palaces like presbyteries. World needs people who can go the people, speak to them, love them, hear their cries, pray with them, spend time with them, guide them and above all preach the Word of God in Word and Deed. Thus, we are called to build our parishes and institutions from "loveless Ars" to "Love-filled Ars."

My favorite quote

My little children, reflect on these words: the Christian's treasure is not on earth but in heaven. Our thoughts, then, ought to be directed to where our treasure is. This is the glorious duty of man: to pray and to love. If you pray and love, that is where a man's happiness lies.


Fr. Raju  Felix  Crasta

GURU DEVO BHAVAḤ: THE TEACHER IS GOD INDEED

A famous s̕loka on the salutation of the teacher goes like this: “Gurur Brahmā Gurur Vis̕ṇu, Gurur Devo Mahes̕waraḥ, Gurur Sākṣāt pararbrahmā, Tasmai S̕rī Gurave Namaḥ.” This means: Guru is Brahma, Guru is Vis̕ṇu, Guru is S̕iva, Guru is Supreme Brahman Itself, Unto that Guru I prostate. Kabir Das speaks of the greatness of guru in his poem, “Guru Gobind dono khaḍe, kāke lago pāñy?’ Balihāri guru āpne Gobind diyo batāy.” This means: Guru and God both are here to whom should I first bow? All glory to the guru who bestowed the path. The greatness of a teacher can be thus spoken loudly. However, these glorious stanzas will be futile, if the student does not live that greatness in one’s life. It is the guru who teaches the way, shows the way and gives the way. Living the path of Guru is a real gurudakṣiṇā, a student can offer to the teacher. 

Giving gurudakṣiṇā doesn’t mean that a student should cut one’s thumb like Ekalavya. I remember five-fold characteristics upon cultivating in one’s life, a student can offer gurudakṣiṇa to the teacher. It goes like this: “kāgaceṣṭa, bakodhyānam, s̕vānanidrā tathaiva ca; alpāhāri, gṛhatyāgi, vidyārthi pañca lakṣaṇam." This literally means: The perseverance of a crow, Contemplation of a crane, sleep of a dog, limited food and abandoning house are five-fold characteristics of a student. This obviously needs some explanation. 

Kāgaceṣ̕ṭa literally means the perseverance of a crow. Here we need to remember the story of the ‘crow and pitcher’. The crow in the story thinks and makes a deliberate effort to drop pebbles into the pitcher in order to quench its thirst. In other words, the student should do repeated efforts to achieve the success. At the time of high school and college results, several organizations come up with counselling centres to assist the students (and even to the parents) to overcome the fear of failure. The fear of failure is so much that even the government has changed the marking system in the matriculation exam. There is nothing called ‘shame’ if one fails in one’s exam. When Thomas Alva Edison failed several times, he only said, “I haven’t failed. I’ve found 10000 ways that don’t work.” Therefore, the student should realize that ‘failure is the stepping stone to success.’ Add to this, God has created each one differently. One may be good in one field, while the other is best in another field. Realizing one’s weaknesses and working hard to overcome them is the beginning of success. 

Bakodhyāna means the contemplation of a crane. Often in the streams, rivers and ponds, we see cranes standing in one-pointed devotion and concentration (ekāgracitta) waiting eagerly to catch a fish. The slightest disturbance in the concentration will fail in attaining the purpose. The study is nothing but ‘one-pointed devotion’ (ekāgra-bhakti). It is likely to get disturbed in the modern technological world. The electronic gadgets, technological innovations, socializing websites, vehicular pollution create a ruckus atmosphere for the student. But a student should learn to ‘bracket out’ these disturbances and have an ekāgra dhyāna in one’s business. 

The third characteristic is the sleep of a dog (s̕vānanidrā). One of the biggest challenges for a thief to enter a house is the wakeful state of the dog. At times it seems to us that dog is sleeping. But, the slightest sound, a pin-drop sound would be enough for a dog to bark and alert the owner. A student needs to be like this. At every time and moment, we are bombarded by a plethora of information. A responsible student should get awakened from one’s slumber, pick up the issues from here and begin to develop new skills. One can remember Archimedes’ famous dictum, “Eureka”–“I have found it.” Opportunities and ideas do not come every time. At a certain time, they appear and soon disappear. An alert student identifies them, picks them up and runs away shouting “Eureka, Eureka.” 

The fourth characteristic is the alpāhāra, eating limited food. Often it is said, that students should eat good and enough food. It is the time to eat. I do not wish to contradict this, rather I affirm that sufficient nutritious food is essential at the time of studentship. But what is meant by alpāhāra is, that one should be careful about the diet one takes in. Today, in society overeating, obesity and cholesterol problems are increasing which causes lethargy and slothfulness. On the other hand, alpāhāra can also mean the quality of ‘concern for others.’ It means we eat more than what we actually need. Our saving and not wasting food can alleviate the hunger of someone in society. This ditto applies to the financial position of the student as well. If every student thinks that ‘keeping what is actually needed for oneself is that one is entitled to have and keeping what is not needed for oneself is greed, and therefore, the surplus needs to be distributed to others,’ then the world would have been different by now. 

The fifth characteristic is gṛhatyāga, the sacrifice of the house. Originally this meant for the gurukula system where the student would leave one’s home and make the teacher’s home as one’s second home. The word kula in gurukula means, the ‘extended family’ or ‘domain.’ However, in the present system, it could mean a ‘hostel life.’ But the meaning I prefer goes beyond this. Gṛhatyāga could mean the ‘freedom from bondage and boundaries of home.’ There is a ready-made atmosphere or spoon-feeding inclination in every home. Students at times beep upon the success of their parents. However, a passionate student should stand on one’s own feet without building one’s life on their parent’s success, making the best use of the education received and thus be ‘self-confident’ to face the world. This would be the real gṛhatyāga. 

Another important aspect to be pointed out here is the seriousness of one’s ‘studentship.’ It is an important period, a divine call. Therefore, I call it a ‘vocation to be a student.’ If one realizes this divine element in the studentship, one would be really a ‘serious student’ like ‘Arjuna’ for Droṇācārya. If not, the student will become a ‘spoiled brat’ running to the parties, flirting with opposite-sex friends, boozing, taking pleasure in erotic gadgets, becoming a slave to narcotics, goondaism and the like behaviour. This not only diverts their studies but also defames their real home and parents. In the Bhagavadgīta Kṛs̕ṇa says, “s̕raddhāvāml labhate jñānam tatparaḥ samyatendriayaḥ; jñānam labdhvā parām s̕āntim acireṇā’dhigacchati” (Gīta 4:39). It means, “The one who has faith and devotion and has mastery over the senses, gains the knowledge. Having gained this, one at once attains the supreme peace.” One who has control of one’s senses can really attain wisdom and achieve the goal in life. 

To summarize what has been said - perseverance, concentration, hard-work, alertness, concern for others, sharing attitude, self-confidence, etc., are the divine qualities make student, an ideal student. It is these qualities, a guru is interested in. Having known that the s̕iṣya has inculcated these in one’s life, the teacher's life becomes meaningful (sārthaka). This is the real gurudakṣiṇā.

Some quotable quotes 

• “We need no spiritual masters, we need spiritually evoked souls, who don’t teach and preach.” Jalaluddin Rumi
• “First of all stop calling yourself a benighted soul and after that, stop calling me a guru. I’m not a guru and no one’s my follower.” Jiddu Krishnamurti
• “Make no one your guru and you’ll never be disenchanted or duped.” An Uzbeki saying
• Make your own idol carved out of your inner Self and genuflect before that. Why should you have the encumbrances of god, shrines and scriptures? The truly realized are never interested in becoming gurus.” Sumit Paul in The Speaking Tree
• “To be a spiritual master is to be doomed.” Rene Descartes
• “Guru is forever a disciple.” Ramana Maharshi
• “A real spiritual master has an aura and you immediately recognize him with that sparkling glow. He doesn’t have to blow his own trumpet.” Fariduddin Attar, a Persian poet
• “A real master has no followers, no home, no property and no social accessories. His own life is a lesson in spirituality. He’s a living enlightenment.” Jean Paul Sartre
• "Guru is forever a disciple." Ramana Maharshi

Fr. Raju Felix Crasta