Saju Chackalackal

DENIED JUSTICE VERSUS WOMEN EMPOWERMENT (Symposium at DVK, Bangalore)

2012-01-13T23:06:00.000+05:30

Centre for Women Studies and Centre for Dalit Solidarity
DHARMARAM VIDYA KSHETRAM
Pontifical Athenaeum of Philosophy, Theology, and Canon Law
Bangalore 560029, Karnataka, India

In Association with
Department of Theology and Department of Philosophy
Christ University (Deemed), Bangalore

DENIED JUSTICE VERSUS WOMEN EMPOWERMENT

9.15 am to 12.45 pm, Monday, 16 January 2012
Venue: DVK Auditorium, Dharmaram Vidya Kshetram, Bangalore

PROGRAMME
Monday, 16 January 2012
09.15 am Inaugural Session
Invocation: Students of Jnanodaya
Welcome: Dr. Shaji Kochuthara, Director, Centre for Women Studies
Inaugural Message: Rev. Prof. Dr. Francis Thonippara, President, DVK

09.40 am Position Paper 1
“Created Male and Female in God’s Image: Implications for Gender Justice Today” by Dr. Evangeline Anderson-Rajkumar, Professor of Theology, United Theological College, Bangalore
Moderator: Prof. Dr. Paulachan Kochappilly, Dean & Head, Theology, DVK & CU

10.20 am Position Paper 2
“Revisiting the Feminist Project: A Liberative Agenda for Dalit and Subaltern Women in the South Asian Context” by Dr. Cynthia Stephen, Independent Researcher and Writer
Moderator: Prof. Dr. Sebastian Alackapally, Professor of Philosophy & Provincial, CMI Nirmal Province, Jagdalpur

11.00 am Tea/Coffee Break

11.20 am Position Paper 3
“Indian Constitution and Empowerment of Women” by Dr. V. S. Elizabeth, Professor and Faculty-in-Charge of International Student Exchange Programme, The National Law School of India University, Bangalore
Moderator: Fr. Davis Panadan, Lecturer in Canon Law, DVK & Research Fellow at NLS, Bangalore

12.00 noon Concluding Panel Discussion
Panellists: Rev. Dr. Evangeline Anderson-Rajkumar, Dr. Cynthia Stephen, and Dr. V. S. Elizabeth
Moderator: Dr. Saju Chackalackal, Dean & Head, Philosophy, DVK &CU
Mime: Students of Philosophy, DVK
Vote of Thanks: Fr. Pradeep Aerthayil, Director, Centre for Dalit Solidarity, DVK
DVK Anthem

NATIVITY OF OUR LADY: MARY THE ARCHETYPE OF CHRISTIANS (Homily at Jnanodaya, Bangalore (Saturday, 10 September 2011) Matthew 1:1-16

2011-09-10T19:56:00.000+05:30

NATIVITY OF OUR LADY: MARY THE ARCHETYPE OF CHRISTIANS
Jnanodaya (Saturday, 10 September 2011)
Matthew 1:1-16

As we celebrate the feast of the Nativity of Our Lady, the Titular Feast of Jnanodaya today, may I have the privilege of wishing a happy feast to the Superior, Mother Roselit, the Directress, Sr. Rogit, and all the inmates of Jnanodaya, and also all the CMC sisters who have gathered here from different parts of Bangalore. I wish the joy and blessings of this day to all of you and commend all of us to the protection of the mantle of our Mother of Mount Carmel. As we honour our mother, the archetype of Christian discipleship, by commemorating and celebrating her birthday, let Mary our Mother inspire us to be more effective instruments in the hands of God.
During the reading of the Gospel, probably you have been wondering why, of all, this particular passage, the geneology of Jesus Christ, which as such may not have any message for us at all, especially as we celebrate the feast of the Nativity of Our Lady. Except for so many unfamiliar names of the Israelites, what is it after all? Any way, it was the reading given for 8th September, both in the Syro-Malabar and Latin liturgical calendars.
As I preach this homily amidst Scripture scholars, biblical theologians, and a whole bunch of budding women theologians, I am aware of the fact that I should do a careful reading of the biblical text. Yet, being a student of philosophy, I take the freedom to do a free reading.
The text mentions the name of Mary only once, that too only at the end of it, as a wife legally wedded to Joseph and as the woman from whom Jesus was born. Typical of the patriarchal Israelite tradition, Mary’s importance is presented in the whole story of redemptive history merely in terms of her relationship with two men!
Who was Mary? Was she a person of any significance at all? Looking at the passage that we have just read, I dare to say that Mary was a nobody. Left to herself, Mary was just another Israelite woman, without any special worth. As we celebrate the birth of Mary, we shall bear in mind that Mary did not have a geneology worthy of mention; she was just another woman, whose importance, within the Jewish tradition, arises from being legally wedded to Joseph, who is in the lineage of Abraham and David. There is nothing else; for, she was otherwise a nobody!
The history of humanity has plenty of examples in which most of these insignificant persons have lived out their lives, and died: without adding any further significance at all. Most of the people whom we meet, probably a good number of us as well belong to this category. There are a few others, who make an impact, and rise from their nobody status to the status of somebody, rarely into somebody of great significance. If we look at some conspicuous examples, we come across with a few others, such as our political leaders Mayavati or Jayalalitha, who rose from their status as nobody, definitely to a status of somebody worth millions of rupees. We find that they have come up by using or exploiting others for the realization of their goals, for their own whims and fancies: they make everyone else completely submit to their design; they make everyone else serve their causes, and they make others to suffer for the realization of their plans.
In contrast, if we closely follow the life of Mary, our mother, whose birthday we celebrate, we understand that she is remembered not only because of her association with Joseph and Jesus, two men in the salvific history.
Although Mary did not have anything to boast of her ancestral history, although she did not bequeath any significance from her own geneology, she attained significance not only for having given birth to Jesus. Although we believe in the fact that the choice of Mary to be the mother of Jesus was a completely gratuitious act on the part of God the Father, to my mind, Mary, in and through her life, had risen from her status of a nobody to the status of someone of great significance – along with and apart from her association with Joseph and Jesus. What I mean to say is that she has her own significance and personality, which she has developed in the course of her life.
The most important aspect that made her life significant, as I see it, is the presence and practice of three important attitudes in the life of Mary. They are, first, the attitude of total self-surrender, second, the attitude of selfless service, and, third, the attitude of accepting and accompanying suffering, all of which were aplenty in the life of our Mother.
First of all, the attitude of total self-surrender: I can well imagine that a young girl of the age of Mary naturally was proud of herself; she definitely had a plan for her life; at that age, any girl would not take the word of others as final. But, when the angel appeared to Mary, an unmarried young woman, announcing the birth of Jesus, informing her that she would bear a baby, that this baby would be the Son of God, she did not understand anything at all, to say the least. It was impossible for her to grasp the intricate divine plan. It was not only impossible for her to think of a pregnancy resulting from no-where, but also to know about the possibility of she conceiving the Son of God. All these were beyond her understanding. A woman of her age naturally would have just scoffed at it, as a crap or nonsense. But the attitude of Mary was different. She had already developed within her an ability not to scoff at certain realities of life that are beyond her understanding. She did believe in the divine plan, and, as a result, she was ready to surrender herself totally for the realization of this divine plan, come what may! So, she said: “I am the handmaid of the Lord; let it be to me according to your word.” As it would turn out later, it was an answer on the part of Mary that were to become the crucible of her total self-surrender. It was so fundamental that she could not hold anything further back to herself. Her total self-surrender reaches its climax at Calvary, where the Son of God, as it was announced by the Angel at the annunciation, is crucified and buried. Probably, she had a thousand questions to ask, addressed both to the angel, and God the Father who had sent the angel to her. Yet, without any issues, Mary is there to surrender herself to the divine plan, a total picture of which is not available to anyone at all. This attitude of total self-surrender has made Mary some one of great significance; for, if not for it, it would not have been possible for even God to facilitate the redemption of the world. So, Mary’s attitude of self-surrender made herself great.
The second attitude is that of selfless service. Gospels record at least two excellent examples of selfless service that Mary had carried out. Immediately after the annunciation, when Mary should have been more self-complacent, as she is now the mother of God, a unique status which no other woman in the whole world could ever claim, we see her rushing to Elizabeth who was now expecting John the Baptist. Later, at the wedding in Cana, we do not get to taste the wine, which had already been consumed by the guests; but we do get a feel of the selfless service that Mother Mary had rendered to the family in need. No one asked her to be of help; in fact, no one would have ever thought that either Mary or Jesus himself would be any help at all, except to be part of the wedding crowd. However, sensing the trouble, as the wine had run out of stock, Mary rushes to Jesus and, in her own way, requests Jesus to help them to overcome the embarrassment and humiliation. Interestingly, once the wine is made available, we do not find any mention of Mary. She had played her role well, and she is now off the stage. It was a sheer act of selflessness: her attentiveness and readiness to be of service is obvious, but without looking for a share in the glory either in the form of gratitude or in the form recognition. But her attitude to be of service to the other stands out as an aspect of her personality that stood the test of time.
Finally, the third attitude is that of accepting and accompanying suffering. The life of total self-surrender and selfless service that Mary had lived, simultaneously, required an attitude of accepting and accompanying self-emptying suffering all through her life. Indeed, it is easy to be with someone when things are successful and when the whole crowd is around. We do not find Mother Mary with Jesus anywhere he had been acclaimed. However, invariably, we see her with Jesus, accompanying him in all his troubles. It is a natural attitude of most of us to be with those who are in their glory; but at the moment of loss and failure, most of us make our exit. Mary had cultivated within herself an attitude of accepting and accompanying suffering, as she knew that nothing worth the name is realizable except through the path of self-emptying suffering. As such, the moment of suffering is intolerable for any one, as at that moment we are oblivious of the meaningfulness of the event, or the glory that would eventually flow from it. Mary’s attitude called for further agony, when Jesus’ life came to an untimely, humiliating, and contemptuous end in his crucifixion on the cross: the one who was promised by the angel to be the Son of God, is now hanging on the cross, along with the worst criminals. Yet, Mary was ready to embrace the suffering as she could submit herself to the divine plan, and she was the ‘handmaid’ of God. She realized that suffering was a necessary ingredient, an essential attitude of a servant of God.
These three attitudes that were adopted and practised by Mary made her what she was called to become, the Mother of the Son of God. From her status as a nobody, within the Israelite patriarchal juridical system, and in the eyes of the common man, Mary rose to the status of someone of unique significance, a role that cannot be duplicated. In fact, the wholehearted acceptance and practise of these three attitudes gave shape to the personality of Mary.
Interestingly, I find that these are the three attitudes that any mother should adopt, if at all she were to become a true mother. It is not only the necessary attitudes that would constitute a mother, but also a true Christian disciple. In fact, we find that the identification of these three attitudes in Mary makes her the archetype of Christian discipleship. An archetype, as we all know, is the first model or the prototype of what the other entities have to eventually become. The non-entity Mary became a significant personality in the salvific plan of God and, eventually, the archetype, through the cultivation of the fundamental attitudes of total self-surrender, selfless service, and self-emptying suffering. In fact, these attitudes adopted by Mary our Mother, are at the source of a Marian culture. It is amazing to see that Mary, an insignificant Israelite woman, sets the tune and texture of a new culture; her attitudes become the warp and woof of the new culture that is unveiled in her life.
As we celebrate the birthday of Mary, our Mother, as we venerate our blessed Mother, as we take pride in being the sons and daughters of our Mother of Mount Carmel, I think that we must merge and partake in the Marian culture. Indeed, the Marian culture, as we know, is nothing different from the fundamental Christian culture; it is a culture of self-giving love, it is a culture of caring for the other, it is a culture of living for the other in spite of self-annihilating suffering, all of which are epitomized in the person of Jesus himself.
Yet, as we take Mary as the archetype of Christian discipleship, and as the sons and daughters of Mary our Mother, her life example should remain close to our hearts; her attitudes of total self-surrender, self-giving service, and self-emptying suffering should propel us into shaping our life after her model. If we would succeed in adopting and practising these three attitudes, I am sure that we will be worthy to be known as sons and daughters of Mary.
The name of the institute, Jnanodaya, which literally means the “awakening of consciousness,” invites all the members of this institute to facilitate an inner awakening of divine consciousness within each one of us. In this process, Mary our Mother is the best example, the archetype of Christian discipleship. It is an awakened consciousness that has to be at the root of a noble and spiritual culture. It is obvious from the life of Mother Mary that the fundamental attitudes that we should imbibe in order to give rise to a Marian culture, a culture of awakened divine consciousness, should centre around total self-surrender, selfless service, and self-emptying suffering. If we adopt these attitudes, in view of partaking in the awakening of divine consciousness, I am sure that all of us who do not have a geneology worthy of any special mention, will definitely succeed in giving rise to a personality of significance, just as we see it in the lives of Blessed Kuriakose Elias Chavara, Saint Alphonsa, and Blessed Euprasia. Once all of us succeed in imbibing these attitudes, we would succeed in evolving a culture of an awakened consciousness. It would be a consciousness of Mary our Mother; it would certainly be the consciousness of Jesus. Let the matrix of Jnanodaya, the womb of Mother Mary, facilitate the emergence of a new Marian culture, infused with divine awakening: that is my wish and that is my prayer for the day!

PUBLICATOINS OF SAJU CHACKALACKAL

2011-09-08T18:43:00.000+05:30

Publications (Books):
[2011 Forthcoming] Chackalackal, Saju, ed., Tradition and Innovation: Philosophy of Rootedness and Openness, Bangalore: Asian Trading Corporation, 2011.
[2011 Forthcoming] Chackalackal, Saju, Research Methodology, 2nd enlarged edition, Bangalore: Dharmaram Publications, 2010.
[2011 Forthcoming] Chackalackal, Saju, Encounters between Religion and Society: Philosophical Perspectives, Bangalore: Dharmaram Publications, 2010.
[2010] Chackalackal, Saju, (Sectional Editor), ACPI Encyclopedia of Philosophy, 2 vols., Johnson J. Puthenpurackal, editor-in-chief, Bangalore: Asian Trading Corporation, 2010.
[2010] Chackalackal, Saju, ed., Indigenous Philosophizing: Indian Horizons, Bangalore: Dharmaram Publications, 2010 [pages: xii + 586; ISBN: 978-81-89958-33-6]. Reviews: http://indigenousphilosophizing.blogspot.com/
[2009] Chackalackal, Saju, ed., New Horizons of Indian Christian Living: A Festschrift in Honour of Vadakethala Francis Vineeth, Bangalore: Vidyavanam Publications, 2009 [pages: xii + 932; ISBN: 978-81-905799-6-4]. Reviews: http://newhorizonsofindianchristianliving.blogspot.com/
[2007] Chackalackal, Saju, ed., Christian Leadership and Integration (Festschrift in Honour of Prof. Dr. Thomas Aykara CMI), co-edited with Thomas Kollamparampil, Paulachan Kochappilly, and Jose Thadavanal, Bangalore: Dharmaram Publications, 2007.
[2004] Chackalackal, Saju, Research Methodology, Bangalore: Dharmaram Publications, 2004.
[2002] Chackalackal, Saju, Unity of Knowing and Acting in Kant: A Paradigmatic Integration of the Theoretical and the Practical, Bangalore: Dharmaram Publications, 2002. Online Text: http://books.google.com/books?id=E1YWN4k527oC&dq=chackalackal&printsec=frontcover&source=web&ots=XJGceueYl2&sig=tuksBmdTaZfkseJm3BQOSppjeAM#PPP1,M1
[2000] Chackalackal, Saju, Stephen Hawking’s Quest for a Theory of Everything, Bangalore: Dharmaram Publications, 2000.
[2000] Chackalackal, Saju, Euthanasia, Bangalore: Dharmaram Publications, 2000.
[1994] Chackalackal, Saju, The Word in the World, Bangalore: Vidyavanam Publications, 1994.
[1992] Chackalackal, Saju, Ramayana and the Indian Ideal, Bangalore: Dharmaram Publications, 1992.

Publication (Journal/Symposia Edited)
[2009] “Trends in Philosophy in the Third Millennium,” Journal of Dharma 34, 2 (April-June 2009), 129-273 [Edited by Saju Chackalackal]
[2009] “Sex and Religion,” Journal of Dharma 34, 1 (January-March 2009), 1-128 [Edited by Saju Chackalackal]
[2008] “Religion and Language,” Journal of Dharma 33, 4 (October-December 2008), 319-440 [Edited by Saju Chackalackal]
[2008] “Religion and National Integration,” Journal of Dharma 33, 3 (July-September 2008), 221-318 [Edited by Saju Chackalackal]
[2008] “Religious Ethos and Environmental Ethics,” Journal of Dharma 33, 2 (April-June 2008), 109-220 [Edited by Saju Chackalackal]
[2008] “Human Person: Brain, Mind, and Soul,” Journal of Dharma 33, 1 (January-March 2008), 1-108 [Edited by Saju Chackalackal]
[2007] “Religion, Economics, and Development,” Journal of Dharma 32, 4 (October-December 2007), 317-422 [Edited by Saju Chackalackal]
[2007] “Religion and Law: Forces of Liberation,” Journal of Dharma 32, 3 (July-September 2007), 219-316 [Edited by Saju Chackalackal]
[2007] “Religious Literacy and Secularism,” Journal of Dharma 32, 2 (April-June 2007), 103-220 [Edited by Saju Chackalackal]
[2007] “Terrorism and Global Responsibility,” Journal of Dharma 32, 1 (January-March 2007), 1-102 [Edited by Saju Chackalackal]
[2006] “Ecological Concerns,” Journal of Dharma 31, 4 (October-December 2006), 385-514 [Edited by Saju Chackalackal]
[2006] “Trends in Religious Worship,” Journal of Dharma 31, 3 (July-September 2006), 275-383 [Edited by Saju Chackalackal]
[2006] “Religion and Education,” Journal of Dharma 31, 2 (April-June 2006), 143-274 [Edited by Saju Chackalackal]
[2005] “Rationality of Mysticism,” Journal of Dharma 30, 4 (October-December 2005), 379-497 [Edited by Saju Chackalackal]
[2005] “Asian Hermeneutics: New Horizons,” Journal of Dharma 30, 3 (July-September 2005), 279-376 [Edited by Saju Chackalackal]
[2005] “Psychology of Religion,” Journal of Dharma 30, 2 (April-June 2005), 145-277 [Edited by Saju Chackalackal]
[2005] “Culture of Life,” Journal of Dharma 30, 1 (January-March 2005), 1-143 [Edited by Saju Chackalackal]
[2004] “Business Ethics,” Journal of Dharma 29, 34(October-December 2004), 407-501 [Edited by Saju Chackalackal]
[2004] “Modern Saints of Bhakti Tradition,” Journal of Dharma 29, 3 (July-September 2004), 271-406 [Edited by Saju Chackalackal]
[2004] “Gender Justice Today,” Journal of Dharma 29, 2 (April-June 2004), 119-269 [Edited by Saju Chackalackal]
[2004] “Hindutva: Cultural and Religious Response,” Journal of Dharma 29, 1 (January-March 2004), 1-116 [Edited by Saju Chackalackal]
[2003] “Prayer in World Religions,” Journal of Dharma 28, 4 (October-December 2003), 409-568 [Edited by Saju Chackalackal]
[2003] “Religious Festivals,” Journal of Dharma 28, 3 (July-September 2003), 299-407 [Edited by Saju Chackalackal]
[2003] “Rewriting History: A Critique,” Journal of Dharma 28, 2 (April-June 2003), 143-1298 [Edited by Saju Chackalackal]
[2003] “Religious Conversion,” Journal of Dharma 28, 1 (January-March 2003), 1-142 [Edited by Saju Chackalackal]
13. Publication (Articles):
[2011 Forthcoming] Chackalackal, Saju, “Igniting the Minds to Transform the Society: Legacy of K. E. Chavara and CMI Institutions for Innovative and Inclusive Patterns of Education in India” in George Thadathil, ed., Christian Educational Institutions: The Making of Modern Democratic India, pages… Shimla: Indian Institute for Advanced Studies, 2011.
[2011 Forthcoming] Chackalackal, Saju, “Amartya Sen’s Contempt for Transcendental Institutions: A Critique on the Consequentialist Way of Realizing Justice” in Welfare Paradigms and Social Sectors, Bangalore: Christ University Publications, 2011.
[2011 Forthcoming] Chackalackal, Saju, “Towards a Theory of Justice: Tradition Innovation Dynamics in The Idea of Justice by Amartya Sen” in Tradition and Innovation: Philosophy of Rootedness and Openness, ed. Saju Chackalackal, -----, Bangalore: Asian Trading Corporation, 2011.
[2011] Chackalackal, Saju, “Wounded Nature and Bounded Human” (Foreword) in Rush to Riches: The War on Creation by Rayappa A. Kasi (Paul Wiegelmann Lectures on Environmental Studies: 2), xv-xxv, Bangalore: Dharmaram Publications, 2011.
[2011] Chackalackal, Saju, “Religion vis-à-vis Mysticism: A Quest for the Meaningfulness of Life,” Journal of Dharma 36, 1 (January-March 2011), 3-14.
[2010] Chackalackal, Saju, “In Defence of Theoretical Ethics: A Critique on Amartya Sen’s The Idea of Justice,” Journal of Dharma 35, 4 (October-December 2010), 259-275.
[2010] Chackalackal, Saju, “Indigenous Philosophizing and Indian Horizons: An Introduction” in Indigenous Philosophizing: Indian Horizons, ed. Saju Chackalackal, Dharmaram Philosophy Series 5, 1-26, Bangalore: Dharmaram Publications, 2009.
[2010] Chackalackal, Saju, “Philosophy in India Ought to Be Indigenous” in Indigenous Philosophizing: Indian Horizons, ed. Saju Chackalackal, Dharmaram Philosophy Series 5, 531-570, Bangalore: Dharmaram Publications, 2009.
[2010 Forthcoming] Chackalackal, Saju, “Why and How of Indigenous Philosophising in India,” in Indigenous Philosophising, ed. V. S. George, Chennai: Satyanilayam, 2009.
[2010 Forthcoming] Chackalackal, Saju, "Buddha and Kant: Human and Moral Foundations of Religion," Dynamics of Dharma: An Interdisciplinary Approach, ed. Augustine Thottakara (Bangalore: Dharmaram Publications, 2010?).
[2010 Forthcoming] Chackalackal, Saju, “Pseudo-Religion and Fundamentalism: Threat to Inter-Religious Harmony,” in A Multi-Religious India of Tomorrow, ed., George Hadrian Ambooken, Salem: Arutcholai, 2010.
[2010] Chackalackal, Saju, “History of Philosophy, Philosophy of” in ACPI Encyclopedia of Philosophy, vol. 1, Johnson J. Puthenpurackal, editor-in-chief, 610-621, Bangalore: Asian Trading Corporation, 2010.
[2009] Chackalackal, Saju, “Kant’s Theoretical Philosophy,” IGNOU, 2009.
[2009] Chackalackal, Saju, “Introduction” in New Horizons of Indian Christian Living: A Festschrift in Honour of Prof. Dr. Vadakethala Francis Vineeth CMI, ed. Saju Chackalackal, 1-2, Bangalore & Coimbatore: Vidyavanam Publications & Preshitha Communications, 2009.
[2009] Chackalackal, Saju, “Towards New Horizons of Indian Christian Living” in New Horizons of Indian Christian Living: A Festschrift in Honour of Prof. Dr. Vadakethala Francis Vineeth CMI, ed. Saju Chackalackal, 49-84, Bangalore & Coimbatore: Vidyavanam Publications & Preshitha Communications, 2009.
[2009] Chackalackal, Saju, “Freedom, Justice, and Development: An Appraisal of Cathedrals of Development,” in Roy Palatty, Cathedrals of Development: A Critique on the Developmental Model of Amartya Sen, Bangalore: Christ University Publications, 2009, xi-xxxiv.
[2009] Chackalackal, Saju, “Pseudo-Religion, Fundamentalism, and Violence,” Journal of Dharma 34, 3 (July-September 2009), 281-300.
[2009] Chackalackal, Saju, “Trends in Philosophy in the Third Millennium (Editorial),” Journal of Dharma 34, 2 (April-June 2009), 131-134.
[2009] Chackalackal, Saju, “Philosophy and Ethics in Defence of a Culture of Life,” Journal of Dharma 34, 2 (April-June 2009), 247-265.
[2009] Chackalackal, Saju, “Sex and Religion: Contemporary Responses,” Journal of Dharma 34, 1 (January-March 2009), 3-18.
[2008] Chackalackal, Saju, “Religious Fundamentalism in India and Caste and Cultural Conflicts: An Ethical Response,” Theology for Our Times (ECC, Bangalore), 11 (July 2008), 17-39.
[2008] Chackalackal, Saju, “My ‘Medical’ Pilgrimage to the ‘Isai Baba’ of Chandpur” (A Mission Narrative), Third Millennium. [The same text, with minor modifications, appeared in Global C-Mission, 3, 3 (December 2008), 22-35].
[2008] Chackalackal, Saju, “Philosophy at Dharmaram and an Integral Outlook,” Journal of Dharma 33, 1-4 (January-March 2008), 7-16.
[2007] Chackalackal, Saju, “Religion, Economics, and Development,” Journal of Dharma 32, 4 (October-December 2007), 319.
[2007] Chackalackal, Saju, “Religion and Law: Forces of Liberation?” Journal of Dharma 32, 3 (July-September 2007), 221-240.
[2007] Chackalackal, Saju, “Religious Literacy and Secularism,” Journal of Dharma 32, 2 (April-June 2007), 105-113.
[2007] Chackalackal, Saju, “Terrorism and Global Responsibility: An Alternative Reading in the Context of Globalisation,” Journal of Dharma 32, 1 (January-March 2007), 3-22.
[2007] Chackalackal, Saju, “Freedom for Human Realization” (Foreword), in Shibin Thuniampral, Through Freedom to the Real: A Study on the Basic Triadic Unity of Freedom, Action and God in Kantian Ethics, Bangalore: Dharmaram Publications, 2007, ix-xx.
[2007] Chackalackal, Saju, “Dialogue in Indian Tradition” (A Critical Review on Dialogue in Indian Tradition by John Britto Chethimattam 1969), in John Britto Chethimattam: A Pioneer of Indian Christian Theology, eds. Kuncheria Pathil and Shaji George Kochuthara, 80-109, Bangalore: Dharmaram Publications, 2007.
[2007] Chackalackal, Saju, "Integral Vision of Education for an Enhanced Humanity" in Christian Leadership and Integration (Festschrift in Honour of Prof. Dr. Thomas Aykara CMI), eds. Thomas Kollamparampil, Paulachan Kochappilly, Saju Chackalackal, and Jose Thadavanal, 220-241, Bangalore: Dharmaram Publications, 2007.
[2007] Chackalackal, Saju, "Engendering a Holistic Ethics in Community: Renegotiating Values, Rights, and Agency of Woman's Body" in Engendering Ethics, ed. Evangeline Anderson (Bangalore: UTC, 2008).
[2006] Chackalackal, Saju, “Ecological Concerns: Adverse Impact of Religion, Economy, and Politics” (Editorial), Journal of Dharma 31, 4 (October-December 2006), 387-406.
[2006] Chackalackal, Saju, “An Appraisal of Physics without Metaphysics?” in Raphael Neelamkavil, Physics without Metaphysics? Categories of Second Generation Scientific Ontology, Bangalore: Dharmaram Publications, 2006, pages xiv-xxi. [The same text, with minor modifications appeared in "Physics without Metaphysics? Categories of Second Generation Scientific Ontology by Raphael Neelamkavil" (Review Article), Advances in Arts and Ideas 2, 1 & 2 (2006), 149-154 and in Journal of Dharma 30, 4 (October-December 2005), 485-492.]
[2006] Chackalackal, Saju, "Trends in Religious Worship" (Editorial), Journal of Dharma 31, 3 (July-September 2006), 277-288.
[2006] Chackalackal, Saju, "Religion and Education" (Editorial), Journal of Dharma 31, 2 (April-June 2006), 145-164.
[2005] Chackalackal, Saju, "Psychology of Religion" (Editorial), Journal of Dharma 30, 2 (April-June 2005), 147-156.
[2005] Chackalackal, Saju, "Kant on Inclinations: 'Alien' or 'Human'?" Journal of Dharma 30, 1 (January-March 2005), 117-134.
[2005] Chackalackal, Saju, "Is There a Reason for Admitting Mysticism" (Editorial), Journal of Dharma 30, 4 (October-December 2005), 381-394.
[2005] Chackalackal, Saju, "Culture of Life" (Editorial), Journal of Dharma 30, 1 (January-March 2005), 3-12.
[2005] Chackalackal, Saju, "Asian Hermeneutics: New Horizons" (Editorial), Journal of Dharma 30, 3 (July-September 2005), 281-292.
[2004] Chackalackal, Saju, "Planning a Family in the Context of Gender Discrimination," Journal of Dharma 29, 2 (April-June 2004), 231-260.
[2004] Chackalackal, Saju, "Modern Saints of Bhakti Tradition" (Editorial), Journal of Dharma 29, 3 (July-September 2004), 273-278.
[2004] Chackalackal, Saju, "Kant’s Quest for Unity: An Open Project in the Human Community," Angelicum: Periodicum Trimestre Pontificiae Studiorum Universitatis a Sancto Thoma Aquinate in Urbe 81, 4 (2004), 745-779.
[2004] Chackalackal, Saju, "Hindutva: Cultural and Religious Response" (Editorial), Journal of Dharma 29, 1 (January-March 2004), 3-12.
[2004] Chackalackal, Saju, "Business Ethics" (Editorial), Journal of Dharma 29, 4 (October-December 2004), 409-420.
[2003] Chackalackal, Saju, "Rewriting History: A Critique" (Editorial), Journal of Dharma 28, 2 (April-June 2003), 145-149.
[2003] Chackalackal, Saju, "Religious Festivals" (Editorial), Journal of Dharma 28, 3 (July-September 2003), 301-305.
[2003] Chackalackal, Saju, "Religious Conversion" (Editorial), Journal of Dharma 28, 1 (January-March 2003), 3-6.
[2003] Chackalackal, Saju, "Prayer in World Religions" (Editorial), Journal of Dharma 28, 4 (October-December 2003), 411-416.
[2003] Chackalackal, Saju, "Gender Justice Today" (Editorial), Journal of Dharma 28, 2 (April-June 2003), 121-128.
[1999] Chackalackal, Saju, "Entropy versus Resurrection: A Christian Reflection on the Law of Entropy in Physics," Indian Currents (February 22-28, 1999), 40-41, 60-61. This article was published again in Indian Journal of Spirituality, 12, 2 (April–June 1999), 279-288.
[1999] Chackalackal, Saju, "Becoming Human: A Welcome Paradigm Shift in Christian Spirituality," Carmela Sandesam (March 1999), 94-96.
[1997] Chackalackal, Saju, "Mother Theresa’s Passing Away: Was It Death or Suicide?" The New Leader (October 16-30, 1997), 31.
[1993] Chackalackal, Saju, "Dharmaram in the Vision of Blessed Chavara," Herald of the East (July 1993).
[1992] Chackalackal, Saju, "Guru and Abba: God Experience as the Key to Spiritual Guidance," The Living Word (September–October 1992), 395-412.
[1988] Chackalackal, Saju, "A Synthesis of Tradition and Modernity: A Study on the Contributions of Dr. S. Radhakrishnan," Journal of Dharma 13, 4 (October–December 1988), 396-412.

TEACHERS' DAY 2011

2011-09-04T22:36:00.002+05:30

AN AMBITIOUS TEACHER…
AN INSPIRING MODEL AND AN INSISTENT TASK MASTER…
Along with all the good qualities of a teacher, he or she should be ambitious with regard to what all the students entrusted to his or her care should finally become. Aiming high for the future of the students would require the teacher to be both an inspiring model and an insistent task master. Most of the students may not realize the goal that the teacher sets for the students and, hence, many of them may also lack in their earnest investment. However, if the teacher could maintain the morale and motivation of the students, it would pave the way for the success of the students. In fact, the success of the students constitutes the success of the teacher as well. Hence, the need for a synergy in which the ambitious teacher and the motivated student would fall in line in making the world a better place to live…

"RUSH TO RICHES: THE WAR ON CREATION": WELCOME SPEECH BY SAJU CHACKALACKAL

2011-08-26T19:23:00.000+05:30

PAUL WIEGELMANN ANNUAL LECTURES ON ENVIRONMENTAL STUDIES 2011-2012
RUSH TO RICHES: THE WAR ON CREATION
Prof. Rayappa A. Kasi
Friday, 26 August 2011

WELCOME ADDRESS
Dr. Saju Chackalackal

Prof. Dr. Fr. Francis Thonippara, our President, Respected Rev. Prof. Rayappa A. Kasi, an Eco-Warrior and a professional trainer of volunteers for the protection of nature, and the speaker of the second Paul Wiegelmann Annual Lectures on Environmental Studies 2011-2012, invited guests, superiors from various campus houses and seminaries, faculty members of Philosophy, Theology, Canon Law, and Vinayasadhana, fathers, sisters, brothers and dear friends,
Nature is bountiful. She has her being in letting herself to be shared by all elements that constitute her so much so that she exists and thrives in a symbiotic relationship established among everything created. Her ability to give without reserve is unmatched. Whoever reaches out to her will not go empty handed, as her bounty never gets drained or dried out.
Being essentially part of and having a distinctive position within the nature, human beings have to assume greater responsibilities to protect and care for the whole creation. As human beings are endowed with the faculties of intellect and will, they are uniquely capable of enhancing the course and content of nature through their ongoing creative involvement facilitated through better understanding and judicious choices.
The symbiotic relationship between the bountiful nature and creative human being is a fact that cannot be questioned or denied. The history of the universe, especially the history of human involvement in the spontaneous or agency-induced evolution of nature for millions of years, as they are gathered from different types of research carried out in recent years in different parts of the globe, attests to the fact that human presence was a blessing to the extent that they cared for the bountiful nature without adversely affecting her natural rhythm.
Dharmaram is not only a garden of virtues, as its name stands for; it is literally a garden filled with a lot of greenery, flowers, and fruits that the Mother Earth has blessed us with. In fact, having so much of green amidst the erstwhile “Garden City” of Bangalore is a big surprise to many who enter our campus. Let us thank God and all those who have been instrumental in maintaining the green in our campus, which in a way functions as an antidote to the increasing pollution level of the Bangalore City. Though our contribution may not completely resolve the issue, what we contribute in terms of the greenery and eco-friendly practices would definitely become a solace to the havoc that the metro-city of Bangalore does to the nature and the climate.
The great visionary who planned and started Dharmaram Campus, late Bishop Jonas Thaliath of happy memories, had a vision of harmony of life as the foundational source as well as the goal of Christian mission. In tune with this vision, he had masterminded Dharmaram in such a way that nature was nurtured all through her existence and mission. As the Faculty of Philosophy has evolved out of the pioneering vision of Bishop Jonas, during the celebration of the silver jubilee of the Faculty of Philosophy, as a memento, we instituted the Centre for Environmental Studies. Immediately after the establishment of the Centre, we had started offering academic programmes to our students; this year, as part of the regular programme, Fr. John Neelankavil, the director of the Centre for Environmental Studies will offer a course on “Environmental Threats” and I thank him for the same and a number of other nature-pro conscientization programmes that he has planned for the campus.
Two years ago, a very devout Christian family living in a remote village of Germany, the family of Wiegelmann, consisting of one sister and a brother, Ottilie and Paul, who are known to me for years, contacted me at the demise of the brother. His name is Paul Wiegelmann, in whose memory the annual lectures of the Centre for Environmental Studies are instituted. He was a committed farmer and an enthusiastic nature lover. He lived most of his life in a village called Bruchhausen am Steinen, near Olsberg in Germany. All through his life, he lived and worked with nature; he, in fact, loved the nature to such an extent that he was proud of it. Very vividly, I remember him taking me around, especially to his ranch house on the top of a mountain. He was always so close to nature to such an extent that he did not want to harm it unnecessarily and before his death he had shared with his sister and friends that he would not have flowers on his grave, but asked all his family and friends to spare the money for the cause of a Christian mission in India. It was the money that came from his funeral service that formed the foundational capital of the Centre for Environmental Studies at DVK. Hence, fittingly, we decided to name the annual lectures in his name and it is, therefore, christened as “Paul Wiegelmann Annual Lectures on Environmental Studies.” It is the second series of those lectures that are being held today. I gratefully remember and thank Ottilie Wiegelmann for instituting and facilitating these annual lectures.
It is said, passion for anything is contagious. Passion of one person can ignite the hearts of many others; a passionate person can become a catalyst in a society, initiating a number of positive actions, which would trigger an action-reaction chain whereby a lot of people would eventually share the same passion. I am extremely happy to have amidst us Prof. Rayappa A. Kasi, who is passionately involved in protecting and promoting nature. Through his research, studies, reflection, writing, and an innumerable number of training sessions across the globe, Fr. Rayappa is acutely aware of the inestimable problems that the entire creation faces today, especially due to human greed and carelessness. Being a very patient but persistent eco-warrior, Fr. Rayappa has initiated a process to counter the menace that affects our environment through positive action and conscientization programmes.
Rayappa A. Kasi, a native of A. Kattupadi, Vellore, a Catholic priest, a Cosmologist and a frog conservationist, works in the Diocese of Vellore and often travels around the world giving lectures on Global Warming and Climate Change to younger generations. He is a long time associate of Edward O. Wilson, a renowned evolutionary biologist of Harvard University, Boston, who is the champion of ant conservation.
Prof. Rayappa A. Kasi studied philosophy at St. Paul’s Seminary, Trichy (and Fr. Francis Vineeth was one of his teachers, which he recalls with a lot of fond memories and gratitude); later, he pursued his theological studies and research at Propaganda Fide, Rome. His publications include, apart from innumerable articles, 10 books on Ecology and Environment. His first book Earth: The Lost Paradise of Happiness was a best seller. The second book was on Global Warming: Everything You Want to Know. Then came Biosphere: The Fragility of Our Natural Heritage, Lithosphere: A Destructive Creator, Hydrosphere: The Giver of Life, Atmosphere: A Thin Line between Life and Death, Earth: Designed for Biodiversity – Life Will Find a Way, Youth: An Avatar of New Earth, Apes to Angels: Man Reaches His Omega Point, and the last in the series, his 10th baby, as Fr. Rayappa fondly looks at it, will be published today during our concluding session of today’s programme, and it is titled Rush to Riches: The War on Creation; (all the books are displayed at the backside of this auditorium, and most of them could also be downloaded from the official website of Fr. Rayappa A. Kasi).
Rayappa has given hundreds of lectures and workshops to students around the world on ecology and environment. He has lectured more than 145,000 students and his audience ranges somewhere between the age of 12 and 35. His website is one of the most visited websites around the world. He is residing at present in a small parish in the Vellore Diocese in Tamil Nadu, where he trains young environmentalists and forms them into small groups called “Eco Protection Force,” and “Eco-Warriors.”
After the Copenhagen Summit on Climate Change, in 2009, which unfortunately ended without any positive result, Prof. Rayappa has intensified his campaign on Environment, hoping to convince every individual of his or her ability and responsibility to make a difference. Hence, the lecture series that Prof. Rayappa offers would set in motion a mutiny against the “Rush to Riches,” against industrialization, modernization, consumption, and exploitation of the Earth. He proposes to argue that we must utilize religious and political power for the service to Earth instead of misusing it in ruthless battles on Creation. We must develop a spirit of compassion toward Earth – against land, water, air, and life. Rayappa believes that a New Green Era is already unfolding, if we believe in the power of religions. Religions can help usher in a Green Era that will revolve around the themes of sacrifice, sharing, rightsizing, sustainability, and carbon-footprint. Creation and Green Earth depend on harnessing the wisdom of religions, in order to bring about personal and global transformation.
I am indeed happy that we have Prof. Rayappa A. Kasi with us to deliver the second Paul Wiegelmann Annual Lectures on Environmental Studies for 2011-2012, under the auspices of the Centre for Environmental Studies in the Faculty of Philosophy. As you already know, today, he will speak on “Rush to Riches: The War on Creation.” As the nature is being excessively used by the vested interests, supported by the political powers and manipulated by the market and media, only conscientious deliberations and practices would pave the right way for conscious just action in favour of nature. As we experience the climatic changes, and the total unpredictability of nature as the years go by, the concerns are no more futuristic, but they are so existential that we have no time to wait and see whether something adverse would take place at all. In fact, all of us are on the verge of destruction, which may happen even today or tomorrow. It becomes all the more difficult that we do not see it as obviously as it should have been. However, I am sure that these lectures that Prof. Rayappa will offer a critical analysis of the present scenario and call for immediate and concerted action. Hence, in the name of the President of DVK, the staff and students of the Faculty of Philosophy, particularly in the name of Rev. Fr. John Neelankavil, the director of the Centre for Environmental Studies, and all those who have gathered here, I am happy and proud to extend a very warm and cordial welcome to Rev. Prof. Rayappa A. Kasi to deliver the “Paul Wiegelmann Annual Lectures on “Rush to Riches: The War on Creation.”
I am also glad to welcome Rev. Prof. Dr. Francis Thonippara CMI, the president of Dharmaram Vidya Kshetram to these annual lectures. In fact, I am happy to inform you that it was his encouragement and unrelenting support that made the establishment of this centre and its programmes. While thanking Prof. Francis Thonippara, our president, for all that he had been contributing to the cause of enhancing environmental consciousness the staff and students of DVK, I very cordially welcome him to this second Paul Wiegelmann Annual Lectures on Environmental Studies.
I am happy to see that there are many professors and students from the Faculty of Theology, Institute of Oriental Canon Law, the Institute of Spirituality and Counselling, and also from our neighbouring institutions who have come over here to participate in this annual lecture. Dear Friends, your presence is a testimony to the fact that the cause for which the Centre for Environmental Studies has been established is noble and that there are many who consider it to be of great importance. Therefore, I am very happy to have all of you with us for these lectures and may I extend to you a warm welcome.
Finally, I am very much encouraged by the presence of my colleagues and the students in the Faculty of Philosophy, who are the backbone of the faculty as well as the spirit behind the success of every programme that we conduct. I recall the hard work that my companions as well as my beloved students have put in to arrange the required things for this meeting. We have witnessed the thought-provoking street play “Wounded Nature… Bounded Human,” that our second year Bachelor of Philosophy students had put up at the beginning of the procession. The colourful procession and the message of being with the nature are the innovations of Fr. John, which are executed with the assistance of our students. The introduction of the bullock cart, I think, was a very novel and inspiring concept. We also await another mime from our students during the concluding session; it is thematically titled as “Save the Nature!” All in all, they have put in the best to make the whole event a memorable and successful one. I am grateful to all of them, very especially to Fr. John Neelankavil and all student volunteers who support the cause of the Centre for Environmental Studies. Although they need not be formally welcomed, let me cordially extend a very warm welcome to all my colleagues and students in the Faculty of Philosophy. Welcome, my dear friends!
I have a hopeful feeling that “all is not lost.” That is a consoling thought; however, this consoling thought has to initiate positive action to set the things right. The programmes of the Centre, especially these annual lectures offer us a special occasion to reset our priorities, and fine tune our preferences. We need to “think-pro-nature”, “speak-pro-nature”, and “act-pro-nature.”
Instead of grabbing every opportunity for selfish gains, the humanity has to tune in itself to a new philosophy of sharing, where one would not hold anything back to oneself, but would give away for the other, even to the extent of giving away all that one has and, hopefully, much more than what one has… Indeed, everything is not lost, as long as humanity has not lost itself!
Wishing you a wonderful and fruitful time with Prof. Rayappa, I remain. Thank you!

"Wounded Nature and Bounded Human" (Foreword) by Saju Chackalackal

2011-08-20T16:33:00.000+05:30

Foreword
Wounded Nature
and Bounded Human

Nature is bountiful. She has her being in letting herself to be shared by all elements that constitute her so much so that she exists and thrives in a symbiotic relationship established among everything created. Her ability to give without reserve is unmatched. Whoever reaches out to her will not go empty handed, as her bounty never gets drained or dried out.
Being essentially part of and having a distinctive position within the nature, human beings have to assume greater responsibilities to protect and care for the whole creation. As human beings are endowed with the faculties of intellect and will, they are uniquely capable of enhancing the course and content of nature through their ongoing creative involvement facilitated through better understanding and judicious choices.
The symbiotic relationship between the bountiful nature and creative human being is a fact that cannot be questioned or denied. The history of the universe, especially the history of human involvement in the evolution (spontaneous or agency-induced) of nature for millions of years, as they are gathered from different types of research carried out in recent years in different parts of the globe, attests to the fact that human presence was a blessing to the extent that they cared for the bountiful nature without adversely affecting her natural rhythm.
This story, however, is found to have taken a different course in the recent past, especially from the era of agricultural and industrial revolutions. As it happens with any revolution, there were ruptures to the rhythm of nature both in deregulated and artificially augmented agricultural and industrial production, where the bounty of nature, instead of being handled with care and concern by human beings, began to be exploited without reserve, leading to catastrophic depletion of many resources, some of them being pushed even to a point of no return.
A self-destructive drive was set in motion in the human approach to nature, directly or indirectly under the auspices of religious divinity and/or the tutelage of statutory majesty. Unfortunately, however, human beings many a time did not realize the obvious fact that the destruction of nature – even if it was reflected only in a particular element – was at the same time a destruction of their own lives. The unfortunate alienation of all non-human elements of nature by human beings, though had the ‘blessing’ and ‘justification’ from some organized religions, had accentuated the exploitation of nature. For example, the biblical sources were (mis)interpreted by some belonging to the Semitic religious traditions to licence unbridled human plundering of the nature. Moreover, as the capitalist economic doctrine was found to be the most popular form of commerce, and as political powers leaned over to the capitalist free market economies for their advantage, the destruction of nature reached its climax. All the more, a misconceived alliance between the religious powers and economic powers, especially of western Christianity and economic capitalism as it was practised in Europe and North America, issued the death warrant to the whole nature, as they together could salvage any plan to exploit nature’s bounty. Further progression (or digression!), more powerful than ever in the recorded history, in this regard took place through the ideological and political facilitation of globalization, whereby the destructive strategies of production and distribution have not only been made to go global, but has triggered a tantalizing of the human want to its extreme so much so that the extortion of almost all the natural resources available all through the bountiful nature would not suffice to meet the ever-increasing need and boundless greed of the people. Industries thrive, economies aim at two-digit annual growth, and men and women aim at all possible goods and services which can be manufactured and distributed by availing the limited resources in nature, which otherwise should have been cautiously used in view of sharing them with the future generations as well.
Although most of us are happy with the availability of goods and services (as and when they are needed), and the advanced gadgets and facilities to make our lives comfortable and career efficient, seldom do we realize that the production and distribution of these are done at a high price, the adverse impacts of which would go well beyond our generation, as the damage done makes the vulnerable nature wounded to the core and further derailed and distanced from its own course. Despite the fact that most of the things of the consumerist culture is taken for granted and life would seem too difficult, or almost impossible, in their absence, even moderate assessment of experts indicates that the pace of life in the second half of the twentieth century and in the twenty-first century seems to have lost its natural dynamics and organic rhythm. The new globalized world of sheer business and hardcore exploitation has an almost exclusive focus on economic growth, which has thwarted all other areas and diverse dynamics of life so much so that materialistic overtones and consumerist concerns tend to rule everyone and everything.
Despite the ‘all is lost’ impression and the overarching doom that descends upon almost all areas of creation and life, it must be borne in mind that the unique status of human beings enables us to hope for the best by, first, realizing the widespread and long-lasting harm done and, then, understanding their causes and committing to the corrective measures to set the course right. We must learn from our mistakes and make provisions to protect and preserve the nature in a sustainable manner, which would necessarily include protection and judicious use of natural resources. It would be possible only if we realize that the ecosystems, which include the animate and inanimate realities, are essential to the support of life in all forms.
It is heartening to note that the world at large is becoming increasingly aware of the havoc that has beheld the entire creation; at least at the level of knowing, many are acutely aware of the devastating effects of certain modern practices adopted by the human beings, individually and collectively. Of course, despite the international treaties drawn up by different governmental and non-governmental bodies, there are certain influential political powers that are not ready to make any significant reduction in their nature-degrading production practices or lifestyle changes, which would not only benefit themselves but the entire creation. However, the enhancement of human consciousness that goes beyond the political divide and national affiliations has emerged more powerful, setting the trend to initiate more nature-friendly policies and practices. Even if the political might seems to succeed for a while with their anti-natural pro-economic drives, the intense awareness, firm conviction, and unwavering commitment of a minority initiate a catalyst effect upon the people at large, which seem to open the avenues of a symbiotic relationship among the creation, where nature would be priced far above the quick-buck seeking economic and political gimmick. Despite the imperfections shared by democratic political processes, where the doctored majority voice turns out to rule the box, it also offers us the opportunity for the people’s voice being heard. As more and more people are aware of the issues involved in the exploitation and extermination of nature for vested interests of the economic and political mighty around the globe, the move to save the earth, environment, and life seems to gain momentum and impact.
Looking at the whole issue of exploiting and exterminating nature from a critical angle would clearly indicate that the humanity has arrived at this through a sheer selfish mode of existence and action. The capitalist thrust which has been identified by many as the ‘successful’ mode of conducting economic transactions focuses on the generation of profit at any cost. When the capitalist mode is wedded to a utilitarian philosophy, even cutthroat competition and exclusive thrust on profit are said to be justifiable provided that would facilitate the amassing of economic benefit for the parties who run the show; as long as they gain their best, without incurring any loss, anything, including the exploitation of anyone or anything is acceptable among the practitioners of capitalism. The rule of thumb is the gain of the self. One could go any extent, provided that would open up the avenues for more gain and more profit for oneself. The fact that the resource rich countries around the globe (for example, some countries in Asia, Africa, and South America) encounter the poorest of the living conditions and the mayhem in the areas of development, political instability, etc., is indicative of the worst that can be set in motion by those who are intent on grabbing the best, even if the rest are left in the lurch of economic deprivation and social cohesion.
While the humanity has paved the way for the destruction of nature, the only way to salvage ourselves along with nature is to curb our selfishness, on the one hand, and to initiate positive measures of reinstating the nature to its mode of self-maintenance and protection through selfless action in favour of nature, on the other. As the symbiotic relationship existing in nature facilities each one’s mutual support and dependence, creating a mutually enhancing symbiotic network of relationship among the entire creation, including all animate and inanimate existences, is the need of the hour.
Nature is the most effective nurturing ground of all; in fact, apart from and beyond nature, no embodied existence can survive or nurture itself. As nature is devastated due to unbridled human carelessness and exploitation, it is increasingly becoming inhospitable (e.g., by unmatched increase in pollution, mostly consisting of emissions and effluents) and unmanageable (e.g., the global warming is known to have done irreparable damage and has reached almost a point of no return). In the context of emphasis being placed on more industrial output and furthering of sound economic growth rate, chances are quite high for further degradation of nature. Although this self-defeating process against nature (which includes the human beings) has been set in motion by human beings, an end to this can be brought about only through the same human beings, but only if they are ready to change. It should be a metanoia – change of heart – that runs through their thinking, speaking, and acting, inviting every human being to be infused by the true teachings of various religions.
True to their fundamental nature, religions have been facilitating a healthy relationship not only between human beings and God, but also between human beings and the nature. Despite some of the overtures on the part of these religions at one time or the other in the history of humanity, religion, if employed properly and creatively, is an effective institution to initiate and sustain trendsetting changes among the people. Christian teaching, for example, offers a ray of hope in this regard through its centrality on the total self-giving for the other. Against the background of all-pervasive human selfishness having caused most of the exploitation and degradation of nature, a true understanding of the Christian perspective would call for the practice of sharing and self-giving for the sake of others. While all are interested in grabbing as much as possible for oneself or one’s own, a true Christian will have to let go of everything for the sake of the other, including the nature. As we take part in the nature’s bounty, each one, then, has a responsibility to give back to the nature and to others as much as one can; while all other living beings would give back to nature whatever they have received from nature (as their nature is such that they neither hold anything back to themselves, nor do they take more than they need), human beings have a responsibility to give back to nature much more than they receive. It is due to their endowments of intelligibility and conscience which place upon them a greater responsibility to remedy the harm already done either by themselves or by their forefathers. As Pope John Paul II has put it in his encyclical, Sollicitudo rei socialis (“Social Concerns of the Church,” 1987), human society should pay attention to “the limits of available resources, and of the need to respect the integrity and the cycles of nature and to take them into account when planning for development” (§26). This would become a reality only in the case of human beings, by employing their intellect and will, in being and becoming true human beings placed in the matrix of nature. A true Christian, then, will not participate in any action that would bring about the death or annihilation of nature, but would be an ardent participant in resetting the nature back to its healthy course, by giving back to nature much more than one receives from nature.
A careful and impartial analysis of the sources of almost all religions would indicate that there are enough and more ideals and ideological provisions for the mutually enhancing existence of all within the world, highlighting the prominent responsibilities of the humanity as a whole in this regard. Moreover, as international organizations such as the United Nations and various political sovereignties across the world claim the right to manage the affairs of the people for the realization of the common good, they too have a greater responsibility to see to it that nature is properly cared for, as they make provisions for its continued use (or misuse!). While the states claim their legitimacy through legislation, religions have their justification in offering inspiration to their votaries; together they could make a significant difference in the lives of human beings through proper legislations for the holistic development and sustenance of nature. In fact, these two core institutions of human society shall become effective only if they could initiate a different kind of thinking and life based on a set of values and attitudes that are based on the self-giving and other-enhancing worldview.
It is such a realization in the context of an acute awareness of the environmental problems that are encountered by the whole creation and a systematic analysis of their complicated causes that is at the source of this amazing book Rush to Riches: The War on Creation. Rayappa A. Kasi, an eco-warrior in his own right and commitment, offers us an incisive analysis of the present plight of the world focused exclusively on a rush to riches by waging an incessant war on creation, which is beset by many ills ranging from mysterious illnesses to catastrophic climatic conditions, unpredictability of weather to unprecedented global warming, and ruthless human greed to hopeless lethargy of political sovereignties. To cite an example, Kasi writes: “The holy land of India is stripped, raped, abused, and pillaged. Violence has been perpetrated to the extreme on the land of ahimsa in the form of modernization, industrialization, westernization, globalization, and contamination. Guess what? India is losing in the war of rush to riches” (329). After having depicted the maladies that the nature faces, which do not seem to be showing any sign of immediate improvement, and knowing well from his scientific expertise and immense experience that there is no alternative for a sustainable development which will be good both for the humanity and for the rest of creation, Rush to Riches dwells on the creative role that different religions should play in inaugurating a new era against the war on creation. According to Kasi, human beings have to respond to the plea of nature, which is obviously visible and audible in themselves, by changing their approaches and attitudes.
The proposal of Rush to Riches is not any temporary small-scale solution. In fact, its author does not believe in any cosmetic rearrangements or a hand-to-mouth solution. Instead, the proposal is for a total revamp of human approach to nature, by challenging a number of contemporary practices that seem to go against ourselves and our nature. According to Rayappa A. Kasi, “What may be hoped for is that humanity, on account of her fine and scientific intellect, will realize the obvious and retrace her steps and, from the demoralizing industrialism, she will find a way out. It will not necessarily be a return to the old absolute simplicity. But it will have to be a reorganization in which village life or simple life will predominate, and in which brute and material force will be subordinated to the spiritual force…” (241).
Although he calls for swifter human action (compared to the almost ten thousand years long agricultural revolution and two-centuries long industrial revolution, the environmental revolution should have a momentum, if it should succeed, compressed into a few decades), “the heart of environmental revolution is a change in values, one that derives from a growing appreciation of our dependence on nature. Without it there is no hope. In simple terms, we cannot restore our own health, our sense of wellbeing, unless we restore the health of the planet” (296). It is this process that is referred to as the new mode of sustainable development. Without halting the progress that humanity has been making, it proposes a more intelligent planning and execution of developmental paradigms that would protect and preserve the entire creation for the good of itself. In the given context of our contemporary economic and industrial practices, Rayappa proposes an intelligent understanding of sustainable development and an action plan to be adopted: “Sustainable development is defined as balancing the fulfilment of human needs with the protection of the natural environment so that these needs can be met not only in the present, but in the indefinite future. It means development that meets the needs of the present without compromising the ability of future generations to meet their own needs. Thus, to save the environment, it is not necessary to sacrifice our economic growth but it is necessary to adapt our economic growth in order to protect the environment” (409).
Indeed, the call is to creatively involve in facilitating the growth of everything, be it a plant or tree, a tiny insect or animal, or a human baby or a grown up: everything should have its due place in nature, even if one may not always understand the implication or relevance of the other elements or agents within a given context. Both the presence and absence of anything can set in motion a ‘butterfly-effect’, which may have positive or negative impact upon everything in the world.
Hoping for a positive catalyst effect from both the concerned and the unconcerned about the plight of nature, Kasi offers an intense personal invitation to all his readers. He writes: “As a Catholic priest, I believe that addressing this imbalance at its roots requires more than public policy, regulation, or legislation. It will require a collective psychological process (a global consciousness or noosphere) to heal us, technological peoples, who, through a mechanized culture, have lost touch with the natural world... We seek to reclaim the wisdom of native peoples and reconnect the noosphere to the primal matrix of the earth. A species smart enough to discover the double helix should be wise enough to leave unsustainable … technology and development” (351) and should seek other modes and paradigms to live a holistic life, a life and its amenities which would be through and through pro-nature. More than an invitation, here is a passionate appeal to save the planet earth. It is not something that one would do by oneself; it needs our collective will and concerted action plans.
Both religious and political powers have to contribute their might in this regard, as they are the most conspicuous and powerful agencies that can change the world for bad or for good. Even if we realize that their powers have been identified at the base of almost all the problems we confront today, they do have the potential for impacting positive and constructive changes. Hence, hoping against hope, Rush to Riches envisages that the war on creation can be halted and a post-war reconstruction of the whole nature can slowly but steadily be effected by the personal and collective involvement of every human being. Instead of grabbing every opportunity for selfish gains, humanity has to tune in itself to a new philosophy of sharing, where one would not hold anything back to oneself, but would give away for the other, even to the extent of giving away all that one has and, hopefully, much more than what one has… Indeed, everything is not lost, as long as humanity has not lost itself!

Bangalore Dr. Saju Chackalackal CMI
26 August 2011 Dean, Faculty of Philosophy, DVK
Email: saju@chackalackal.com

Rush to Riches: The War on Creation by Rayappa A. Kasi with a Foreword from Saju Chackalackal

2011-08-20T14:27:00.002+05:30

DHARMA ENDOWMENT LECTURES 2011-2012: WELCOME ADDRESS

2011-07-31T10:38:00.000+05:30

DHARMA ENDOWMENT LECTURES 2011-2012
Faculty of Philosophy, Dharmaram Vidya Kshetram

IN-BETWEEN
Intercultural and Interreligious Dialogue

Prof. Dr. Dr. Hans Waldenfels, SJ
Professor of Buddhist-Christian Studies
University of Bonn, Germany

Date: July 28-29, 2011
Venue: DVK Auditorium, DVK Administrative Block

WELCOME ADDRESS
Dr. Saju Chackalackal CMI
Dean, Faculty of Philosophy, DVK

Reverend and Dear Prof. Dr. Thomas Aykara, Rector of Dharmaram College, Reverend and Dear Prof. Dr. Dr. Hans Waldenfels, the speaker of the 15th Dharma Endowment Lectures 2011-2012, professors from various faculties and institutes in and around Bangalore, Campus Superiors, invited guests, staff members of DVK, respected colleagues in the Faculty of Philosophy, and my dear students, ladies and gentlemen,
Along with the Vatican Council II, Dharmaram also opened up her horizons to various cultures and religions. In her attempt to offer holistic education to the scholastics, she has maintained an open approach, along the realization of the Vatican Council ideal that “the bonds that unite us are stronger than the barriers that separate us.” The attitude of openness cultivated or nurtured on the Dharmaram campus and all her programmes has been instrumental in sending out thousands of missionaries who are capable of spreading the message of openness in their approach to various peoples, cultures, and religions. It is a matter of pride that Dharmaram is known on the Indian ecclesiastical horizons for her pioneering and path-breaking contributions in the area of intercultural and interreligious dialogue. Along with the holistic intellectual training offered to her students through an integrated curriculum that included in-depth study of different cultures and religions, Dharmaram started one of her prominent and most notable initiatives through the Centre for the Study of World Religions (CSWR), which offered the platform to bring together people of various cultural and religious backgrounds to come together and share the same platform of living religious relaity. Those who came to the venue offered by Dharmaram not only initiated intellectual discourse on religious doctrines or traditions, but they were given opportunity to have a firsthand experience of the religious life and worship of members belonging to diverse religious backgrounds. To this effect, regular programmes were offered by CSWR under the acronym FIRE, standing for Fellowship in Religious Experience. Though FIRE is not regularly conducted in the changed scenario of Bangalore City, the legacy of Dharmaram enshrined in the CSWR and FIRE offers testimonies for the open attitude that has set the tone and texture of Dharmaram for years. Dharmaram continues the same mission through its official organ, Journal of Dharma, the quarterly journal of religions and philosophies, published regularly for last 37 years, with the collaboration of an international team of scholars, pooled from all the continents and diverse cultural and religious backgrounds.
These core dynamics of Dharmaram blossomed further in the establishment of Dharma Endowment Lectures, established in the year 1996, under the initiative and expert animation of the then President of DVK, our present rector, Rev. Prof. Dr. Thomas Aykara. While wholeheartedly appreciating this initiative of Fr. Rector, I must add that Dharma Endowment Lectures, over the years, opened the up and widened the avenues of Dharmaram, in her further forward movement of holistic integration and inclusive approach. It is a matter of pride to note that, every year, Dharma Endowment Lectures offers a platform for the staff and students of the Faculty of Philosophy to be enlightened by erudite and world-renowned scholars, who have made significant contributions in the domain of intercultural and interreligious studies and philosophical research.
It is in this context that we find the relevance of this year’s Dharma Endowment Lectures theme, “In-Between: Intercultural and Interreligious Dialogue” by Prof. Hans Waldenfels. Although the globe has shrinked through instantaneous communication facilities offered by Satellites and other advanced telecommunications gadgets, the distance not only between individuals, but also between social institutions such as cultures and religious traditions has been catastrophically widened. It is a fact that there are many who purposefully create more discord, in order to take advantage and to cater to their vested interests; although it caters to their private gains, we know that finally the humanity seems to be losing its ground. While there are forces of dissention and discord operating so forcefully everywhere around the globe, there are at least a few enlightened individuals, who strive so hard and so earnestly to bridge the gap between individuals and between communities, and religions. Through his academic erudition and ongoing research, and experiments in dialogue over a period of fifty years, Prof. Waldenfels has been instrumental in bridging the gap between cultures and religions. In him, we have the right person to offer this 15th Dharma Endowment Lectures of 2011-2012, where he tries to crystallize the wisdom he has gained from his research and his life’s search, through a series of lectures under the attractive and inspiring title “In-Between.”
As many of you already know, Dharma Endowment Lectures is an important event in the annals of Dharmaram Vidya Kshetram. Started in 1996, these lectures provide a platform for rich and powerful contemporary philosophical and religious synthesis in view of an enriched and meaningful individual and societal existence. The very expression ‘dharma’ is so rich in meaning and philosophical resonance. It is beyond our ability to propose a single exhaustive translation to the word dharma; yet, its subtle existential sense refers to the dynamic and creative rhythm of life that has to be the substratum of everything in existence. Dharmaram Vidya Kshetram, particularly the Faculty of Philosophy, in instituting the Dharma Endowment Lectures, in 1996, under the guidance of our beloved Rector, Prof. Dr. Thomas Aykara, has a definite plan of action in view of establishing an integral view of life among the members of our academic fraternity and the wider public. Hence, so far, all the Dharma Endowment Lectures, this year’s lectures being the fifteenth in this series, have been dealing with various themes from existential as well as theoretical points of view.
At the outset, I feel that the Faculty of Philosophy at DVK and all those who have gathered here are blessed and honoured by the very presence of Rev. Prof. Hans Waldenfels SJ, an eminent scholar of Buddhist-Christian Studies, the most prominent among the living scholars on interreligious and intercultural dialogue.
Professor Emeritus Dr. Dr. Hans Waldenfels, SJ, born in 1931, holds a Licentiate in Philosophy and a Doctorate in Theology from Rome, another second Doctorate in Theology from Würzburg in Germany, and is at present professor emeritus for fundamental theology, theology of religions, and philosophy of religion at the Catholic Faculty of Theology at the University of Bonn, Germany. Prof. Waldenfels is a renowned scholar on Buddhist-Christian studies and an ardent promoter of dialogue between these religions. His stay and studies in Japan for several years deepened his scholarship in Buddhism. He has been professor of Theology of Non-Christian Religions and related subjects at the University of Innsbruck, Austria; St. George's Institute, Frankfurt; and at the University of Bonn. Author of a number of erudite works on Buddhist-Christian studies, he is also the Editor of the well-known Encyclopedia of Religions, to which our beloved professor, Dr. Alex Thannippara also has contributed scholarly articles on themes connected with Indian theology and philosophy.
An acclaimed teacher and an erudite research guide, Prof. Waldenfels has contributed to the development of a philosophy and theology of religions during his academic career. I am very happy to note that my beloved teacher and, at present a colleague in the Faculty of Philosophy, Prof. Dr. Alex Thannippara carried out his doctoral research under the guidance of Prof. Waldenfels. Being one of his students, I had the privilege of undertaking one of my first ever written scientific works, my Bachelor of Philosophy thesis, under the expert and loving direction of Fr. Alex. I gratefully acknowledge and recall the excellent guidance and meticulous corrections that Fr. Alex had offered me as his young student. Now, as I look back, I understand that Fr. Alex learned the art of research under the ablest guidance of Prof. Waldenfels, and he had been bequeathing the same to me, in turn, as his student. While I take this opportunity to thank Fr. Alex for having offered me the best possible guidance, I also thank Prof. Waldenfels for having academically prepared Fr. Alex for his excellent academic career as Professor of Comparative Religion and Indology at DVK.
This is a rare moment: I have the privilege of saluting both my teacher and the teacher of my teacher: what a wonderful confluence; let us thank the Providence for this wonderful opportunity.
Widely published Prof. Waldenfels’ contributions include, apart from the Encyclopedia of Religions, works such as Jesus Christ and the Religions: An Essay in Theology of Religions (Marquette 2009), Löscht den Geist nicht aus! Gegen die Geistvergessenheit in Kirche und Gesellschaft (Schöningh 2008), Kontextuelle Fundamentaltheologie (Schöningh 2005), Der Islam: Religion und Politik (cau-authored, Schöningh 2004), Auf den Spuren von Gottes Wort: Theologische Versuche III (2004), Lexicon der Religionen (Herder Verlag 1999), Phänomen Christentum, Eine Weltreligion in den Welt-Religionen (Herder Verlag 1994), and Begengung der Religionen: Theologische versuche I (Borengässer 1990).
Above all, Prof. Waldenfels has been a person who has taken his life and his position in-between the reality, by keeping himself open to its unfolding in the course of time, and in the course of his life. His openness, founded on his firm conviction and faith in the person of Jesus Christ, has made him a sincere seeker of truth, which has made him find his own vocation in the search for his life’s realization in the in-between. His grounding in Christian sources and his expertise in Buddhist thought and life patterns have made him embrace an attitude of welcoming all that is good without in any way challenging his own foundations; all the more, his Christian rootedness coupled with openness has given him the ability to branch out further in opening up himself to the entire religious reality with the sincerity of a genuine seeker. It is his readiness to continue to seek that evolves through the six lectures that he would offer us under this 15th Dharma Endowment Lectures on the theme “In-Between: Intercultural and Interreligious Dialogue.” Hence, in the name of Rev. Dr. Thomas Aykara, our Rector, all the members and students of the Faculty of Philosophy, especially in the name of Fr. Alex Thannippara, your beloved sisya, and all those who have gathered here, I accord you, Prof. Dr. Hans Waldenfels, a warm welcome to Dharmaram Vidya Kshetram, especially to deliver the Dharma Endowment Lectures 2011-2012!
It is my privileged duty to welcome you all, especially Prof. Dr. Thomas Aykara, our Rector, our Campus Superiors and rectors, staff members from Christ University and other institutes of philosophy, the staff members of theology and philosophy faculties, and the Institute of Canon Law and the Institute of Spirituality and Counselling of DVK and all our well-wishers and students, to the 15th Dharma Endowment Lectures 2011-2012. Hearty welcome to one and all!
According to Prof. Waldenfels, man is a being between heaven and earth. In the cosmic world and in relation to God, the creator, a final connection is breaking down where people cut the connection to heaven; religion loses its characteristic of connecting man with God, and man falls back into a totally horizontal way of life with all its limitations, boundaries, and fetters. According to the different attitudes, human beings view the situation comparable to a prison and strive for liberation, although quite a few among us live in self-content, satisfied with the state of life as it is. Hence, he proposes to conduct the deliberations of In-Between through which we will be taken to understand the necessity of and the inner dynamics of intercultural and interreligious dialogue, not as merely an academic pursuit, but as a sincere search for existential meaningfulness in the given pluralistic context of our contemporary life, both in India and elsewhere. I am sure that the erudition and expertise of Prof. Waldenfels would enlighten us all in our continued search for the in-between.
Wishing you an enriching and enlightening time with Prof. Hans Waldenfels, today and tomorrow, I remain. Thank you!

DHARMA ENDOWMENT LECTURES 2011-2012

2011-07-31T10:36:00.000+05:30

PANIKKAR LECTURES

2011-02-10T11:38:00.001+05:30

Faculty of Philosophy (DVK)
in Collaboration with the Department of Philosophy (Christ University), Centre for the Study of World Religions (CSWR), and Association of Christian Philosophers of India (ACPI)
Offers the First Session of the
National Seminar in Memory of Raimon Panikkar (1918-2010)
on
“LOVE OF WISDOM AND WISDOM OF LOVE: A DIALOGICAL PHILOSOPHY OF RAIMON PANIKKAR”
Speaker: Dr. Cherian Menacherry CMI

Date and Time: Monday, 14 February 2011; 2.30 PM
Venue: Multimedia Hall, DVK Central Library

All Are Cordially Invited!

Dr. Saju Chackalackal CMI
Dean, Faculty of Philosophy, DVK
HoD, Department of Philosophy, CU

INDIGENOUS PHILOSOPHIZING: INDIAN HORIZONS - Book Review by Dr. Jose Kuriedath

2010-11-03T21:53:00.000+05:30

Journal of Dharma 35, 2 (April-June 2010), 195-200
BOOK REVIEW
Saju Chackalackal, ed., Indigenous Philosophizing: Indian Horizons, Bangalore: Dharmaram Publications, Bangalore, 2010, pages: xii + 586, ISBN: 978-81-89958-33-6; price: Rs. 400 / Euro 30.
Indigenous Philosophizing is a collection of 30 articles compiled and edited with an insightful introduction and a scholarly evaluation at the end by Saju Chackalackal, the Dean of the Faculty of Philosophy, Dharmaram Vidya Kshetram (DVK), Bangalore. The articles themselves are improved versions of the research papers presented and discussed in a national seminar on indigenous philosophizing organized by and held at DVK. What binds these articles together is that all of them are reflections on and evaluations of various attempts to philosophize in the varied contexts of India in the modern times. Hence, the volume is given the apt title, Indigenous Philosophizing: Indian Horizons, a collective endeavour by some of the most prominent philosophers of India.
The Indian society, along with most countries in the world, is obviously undergoing fast changes in the modern times. The changes are taking place mostly in the economic, cultural, political, social, and technological spheres of Indian life. However, the field of philosophy seems to be rather static or even stagnant. It is really very doubtful whether any serious philosophizing is taking place in the academic circles in India and whether the Indian philosophers are trying to reflect systematically on the fast changing Indian reality. The philosophical world in India seems to be stuck in the past. The universities, where philosophy still continues to be taught (the faculty of philosophy has been closed down in a few universities due to scarcity of students), remain in the ancient and distant world of Brahminical philosophy, as if the latter has exhausted all the possibilities for philosophizing. Though classical Indian philosophy can take legitimate pride in providing very systematized and refined views of the world, self, and other related realities, we have noticed little evidence of any growth from or building up on what was founded centuries ago, comparable to the ferment in philosophizing that was visible in the West till the recent past. No path-breaking theory or even insight seems to emerge from the labour of modern Indian philosophers. The Christian seminaries and institutes of philosophy seem to be content with the classical Aristotelian-Thomistic philosophy, with brief, cosmetic introductions to modern western as well as classical Indian thoughts. It is not probably surprising that the Indian universities dominated by the thinkers from upper castes did not attempt to go beyond what was handed over to them from the Brahminical tradition, leave alone challenge it. But it is quite unexpected that the Christian missionaries who have deep sympathy for the marginalized sections of the society, who have been working among them for many years and whose ministries continue to be mostly among the subalterns even today, did not try sufficiently to examine the unarticulated philosophies and world (and life) visions of these sections of the Indian society, and articulate them. This would have given them not only solid foundations for their own works for the emancipation of the latter but also alternative philosophies that would have reflected the worldview and life vision of the majority in India.
Similar to the above noted neglect of the non-Brahminical thought by Indian philosophers is their present lethargy in philosophizing on the fast changing circumstances of modern India. While rapid changes are taking place in all other areas of life, as we noted above, little seems to be done by the Indian philosophers in our universities and research centres to promote continuous and systematic reflection in the context of the changes both in the outer world and the inner world of human experience. It was in the world of systematic speculative knowledge, viz., in the field of philosophy, that India could boast of some original contribution, comparable to or even more refined than its western counterpart; in all other systems of knowledge like natural sciences, social sciences, technologies, and so on, we have been greatly depending on the west and borrowing from them. So, relying on that unique heritage, the Indian philosophers have to go on philosophizing on the changing contemporary realities; they cannot and should not stop to reflect on the changes in the world outside as well as their causes and effects in human life and the inner world of human consciousness.
The present work is a sign of such a determination to build on the already existing foundations and making philosophy and philosophizing more relevant to modern times. Social and philosophical thinkers were invited to turn their attention to hitherto unnoticed or ignored sources of philosophy. The Faculty of Philosophy of Dharmaram Vidya Kshetram, Bangalore brought together a cross section of prominent Indian philosophers to put their heads together and take a philosophical look at the emerging Indian horizons, some of them positive and the others negative – technological growth, impact of globalization, growing awareness of identity and equality among the subalterns and women, the boiling tensions of communalism, fundamentalism and militancy, etc. So, the themes covered in this volume include philosophical response to discrimination and injustice still prevailing in India and to the growing fundamentalist and militant threats as well as the spreading communalism in the country, Dalit and subaltern thoughts regarding education as well as for transforming the educational system, philosophizing in the context of women’s empowerment, philosophizing through contemporary art forms and literature, philosophy and information technology, philosophizing in the age of globalization, philosophizing within a spiritual vision, etc.
Saju Chackalackal, in his introductory essay sets the tone and explains the rationale of the work. It is envisaged as an attempt to investigate some significant aspects of the contemporary Indian life and thought and to propose a philosophical response. The opening essays make an attempt to understand the foundational values of Indian society. Justice Cyriac Joseph addresses the theme “Consciousness of Justice: The Missing Link between Philosophy and Life in India.” Swami Agnivesh, giving a philosophical response to discrimination and injustice in India, calls for a radical revaluing of Indian ethical dogmas and assumptions by striking a balance between the habitual otherworldliness and the dynamic of this-worldliness. For this, according to him, religion and religious philosophy should become agents of reform by emphasizing the social dimension of Indian spirituality.
It is alarming to note that, in the recent past, the fundamentalist and communal forces have aligned with political opportunists in India, and together they grab political power, which is used ultimately to the detriment of the people, especially the poor and the marginalised. Against this background V. S. Elizabeth discusses “Communalism and Human Rights Violations in India” and Ashley Miranda on “philosophizing vis-à-vis Communalism and Human Rights Violations.” Ambrose Pinto outlines a philosophers’ response to the “Political, Fundamentalist, and Militant Forces in India.” According to Vincent Kundukulam, the growing hindutva militant ideologies are to be effectively countered for the reconstruction of a secular and religious India, with ethnic, religious, and linguistic identities. Christian philosophers in India are challenged to enable themselves to transcend the narrow boundaries of religious, ethnic, and linguistic interests and to counter communal and fundamentalist forces by adopting an all-inclusive attitude for the greater good of the nation. We need a synthesis of Tilak’s assertion of independence, Gandhi’s vision of nonviolence, Nehru’s commitment to democracy, and Ambedkar’s concern for social justice, as envisioned in the Indian constitution.
The work identifies the tendency among the ‘majority’ and the ‘powerful’ to absolutize their viewpoints at the cost of erasing the views of the ‘minorities’ and the ‘powerless’. Alternative thoughts from various Indian scenario are proposed and argued for the revision of the philosophy curriculum. Kancha Ilaiah deplores the neglect of dalit and subaltern thoughts in the mainstream education in India and tries to show that the thought evolving from the basic experience of productive relations should pave the way for a more egalitarian society in the place of Brahminical thoughts. Complementing Ilaiah, Sebastian Alackapally takes up the issue of educating the young, especially the Dalit youth, for their assertion and equality in the society. George Thadathil argues the case for the re-visioning of method, content and vision from the margins, with the example of the Sri Naryana Guru Movement. V. S. George Joseph proposes sopana, the evolutionary principle of Saiva Sidhanta, as an indigenous way of philosophizing. John Peter Vallabadoss brings in the insights from a ‘non-philosophical’ text, tolkappiyam, the earliest existing Tamil grammatical text, as model for indigenous philosophising. According to Thomas Kadankavil, systematic and informed discussions of subaltern themes are to be part and parcel of indigenous philosophizing. Jospeh Pandiappallil responds to the call by Thomas Kadankavil positively and argues for the need for an inclusive and integral philosophy in India. The growing legitimate interest of the local philosophies cannot neglect the global reality of humanity growing together towards the common goal with the values of equality, fraternity and oneness. The philosophical vision should also fight against sectarianism and communalism, and search for and establish the common foundations of humanity.
The problem of the contemplative erasure of women from the mainstream – which largely remains ‘malestream’ – philosophy is addressed by Kanchana Mahadevan in her essay, “Philosophizing with a Materna/Material Touch.” Responding to the legitimate feminist critique, Jose Nandhikkara calls for the recognition and promotion of the feminine genius with the paradigm of partnership of male and female in the Indian Christian philosophical project. Advocating women’s experience as a category of analysis, Evangeline Andersons Rajkumar argues for the need of taking ‘body’ knowledge seriously in philosophical investigations in contemporary India.
The phenomenon of globalization with an exclusive emphasis on economic exploitation of human needs and wants is unique to the contemporary society: it has painted a glossy picture of a new empire and its market-agenda, “the more the better.” Justice – understood either in terms of equality or equity – does not seem to have any impact upon the dynamics of such globalization. Felix Wilfred, in his paper “Social Justice in the Age of Globalization”, analyzes Amarthya Sen’s new development index based on the individual’s capability rather than in terms of per capita income or gross national product. He sees a philosophical foundation for Sen’s ideas on economic growth and endorses the view that genuine growth lies in the enhancement of freedom and blossoming of capabilities. Wilfred goes on to address the issues of poverty, social exclusion, gender discrimination, etc., from this angle and cautions that in spite of such a progressive vision, which may be considered radical in liberal circles, Sen remains a neoliberal who, though concerned about the individual’s capabilities, fails to look at them from a social or collective vision. He tries to show that most of the capabilities as well as in-capabilities are group-based, including even the individual’s identity. Keith D’Souza responds to the paper from a philosophical perspective and elaborates critically and creatively to the global scenario and the challenges it offers to the noble task of philosophizing in India. We need to develop a multi-disciplinary, integrated and committed approach.
In the world of globalization Information Technology plays a very crucial role in the social, economic and cultural life and thought of contemporary India. The IT boom in India involves the exploitative strategy of multinational software companies, and distances human beings further from the nature, community and God. George Athappilly, Toji Kuriakose and Raphy Vezhaparampil critically and creatively engage with this changed scenario. Their philosophical investigations on IT-related issues, with the principles and practices adopted, enable the reader to understand the new culture and to respond to the needs of the times.
U. R. Ananthamurthy, a noted Indian literary figure, argues that a partnership between literature and philosophy will be productive in Indian scenario, as literature and art forms have been more sensitive to the plurality of narratives, including that of dalits, tribals and women. According to Paul Kattukkaran aesthetic experience and the path of imagination are tools for, what he calls, ‘total education.’ Sundar Sarukkai underlines the foundational nature of lived experience and the problem of speaking for and speaking about others.
Integrating spiritual vision and philosophical studies is one of the aims of the work and Swami Joseph A. Samarakone, Jolly J. Chakkalakkal and Francis Vineeth address this issue specifically. It is observed that the life and vision of many people, including Christians, are undergoing drastic changes, and are gradually adopting the values of the consumerist society as the ‘normal’ and the ‘modern’. In India, Christian philosophers are to assimilate what is true, good and holy in all other Indian traditions so as to articulate an authentic Christian vision. According to George Kulangara the role of speculative philosophy in Christian religious and priestly formation is at the service of God experience.
Analyzing the various contributions and evaluating the trends that seem to emerge in the philosophical horizon of India, Chackalackal, in the concluding essay, argues that philosophizing in India ought to be indigenous and a new paradigm is already emerging in Indian philosophy. More importance is being given to philosophizing rather than to philosophy, and philosophizing does not mean constructing abstract systems of philosophy but rather developing systematic, interconnected and, hence, wholesome perspectives about life and the world. According to Chackalackal, the classical systems of philosophy claimed universality and finality “because these philosophers pretended to be having a complete grasp of reality – in its totality – while in actuality they were working only on assumptions that could not be proved.” He goes on to affirm that “the task of philosophy is only to enable us to have the ability to look at the whole of reality, though we are unable to understand the whole of it, by way of developing a consistent, integral, and meaningful approach to it. It is done by way of developing a perspective that results from continued and repeated looks at the reality during one’s lifespan, and such is a philosophy of life in the case of an individual human person” (p 542). He also calls upon the Christian institutes in India, where philosophy is taught, to do philosophizing in the context rather than transmitting it as a finished product.
Thus, the book covers a large space of varied types of philosophizing in India and gives the reader an expansive picture of indigenous thinking that is gradually taking place in the country. For a student of philosophy it is a very helpful door-opener to contemporary philosophical thinking in India and invites the reader to turn his/her eyes and mind to the varied realities of the fast changing contemporary Indian society.

Jose Kuriedath

PAUL WIEGELMANN ANNUAL LECTURES ON ENVIRONMENTAL STUDIES BY PROF. DR. CHRISTOPH STÜCKELBERGER - welcome to the speaker by Dr. Saju Chackalackal

2010-09-10T21:39:00.000+05:30

PAUL WIEGELMANN ANNUAL LECTURES ON ENVIRONMENTAL STUDIES BY PROF. DR. CHRISTOPH STÜCKELBERGER
September 10, 2010
Dr. Saju Chackalackal
Respected Prof. Dr. Christoph Stückelberger, Professor of Ethics and the Founder and Executive Director of Globeethics.net, Geneva, Switzerland and the speaker of today’s Paul Wiegelmann Annual Lectures on Environmental Studies 2010-2011, Prof. Dr. Fr. Francis Thonippara, our President, invited guests, superiors from various campus houses and seminaries, all the staff of the faculty of philosophy, fathers, sisters, brothers and dear friends,
Let me begin with a simple question, related to your ordinary observation: Have you seen those little sparrows around Bangalore, which were otherwise found in villages and remote areas? There used to be plenty of them, flocking together, flying from one small tree to another; their chirping sounds would have never gone unnoticed. We would have been happy to locate one of their nests on a small bush. Unfortunately, they are no more around. The innovative ways of communication and entertainment are said to be the culprits; they include our telecommunication towers which send out high intensity electronic signals which have adversely affected those birds; it is said that even if the existing birds lay eggs, they cannot even hatched. In the wake of the spurting growth of technology and economy, we have not even the time to notice that they all are gone! Human individuals have changed; the society has changed; nature has been changed and, consequently, the climate is changing, constantly and drastically.
Bangalore as a fast developing city may be taken as a token example for what development can do positively and negatively towards life. While we see the best of it in the form of increasing number of attractive jobs in the IT and BPO industries and the related fields, including the real estate boom and price rice, and all the amenities that come with a better access to resources and enhanced purchasing power even among the middle class, we also witness to the fact that unplanned and improperly monitored growth of Bangalore has brought about havoc to the people and to the nature. Indeed, years ago, we were proud to qualify Bangalore as the Garden City; but not any more! Most of the trees and other greeneries are cut away, water resources are depleted and dried up, and natural habitats of a number of animals and birds have been encroached to make room for the influx of the people and their amenities. As the new economic policies have enabled at least a section of the society to have better access to wealth through the new avenues of business and development, their irresponsible use of the same has resulted in the increase of pollution levels in Bangalore, which is said to be on par with most of the worst affected cities around the world. The state authorities who are expected to initiate responsible actions to set things right are found to be unconcerned about the civic sense and civic justice to such an extent that ultimately there is no one to assume and exercise responsible roles that would characterise a democracy. As the days go by, the woes that the people and nature experience are only on the increase. Left to itself, we do not foresee any immediate intervention which would set things right.
However, as political action fails, we cannot consider that therefore the society fails. When the leadership in a democracy becomes irresponsible and non-responsive to the issues that the society faces, especially those which would require urgent attention to set things right for the present as well as for the future generations, I would consider that it is the responsibility of the people to initiate movements and to develop institutions that would create an awareness and call for action from grassroot levels. This, indeed, is to be pioneered by research and educational institutions, especially as they have a greater responsibility and better reach to the younger minds who, if conscientized and convinced, would be prompted to concerted positive action. It is here we have hope: hope in the youngsters who would take up the responsibility of setting things right, for providing a better nature and better climate, together providing a healthy ambience for life.
Dharmaram is not only a garden of virtues, as its name stands for; it is literally a garden filled with greenery, flowers and fruits that the Mother Earth has blessed us with. In fact, having so much of green amidst the erstwhile “Garden City” of Bangalore is a big surprise to may people who enter our campus. Let us thank God and all those who have been instrumental in maintaining the green in our campus, which in a way functions as an antidote to the increasing pollution level of the Bangalore City. Though our contribution may not completely resolve the issue, what we contribute in terms of the greenery and eco-friendly practices would definitely become a solace to the havoc that the metro-city of Bangalore does to nature and the climate.
The great visionary who planned and started Dharmaram Campus, late Bishop Jonas Thaliath of happy memories, had a vision of harmony of life as the foundational source as well as the goal of Christian mission. In tune with this vision, he had masterminded Dharmaram in such a way that nature was nurtured all through her existence and mission. As the Faculty of Philosophy has evolved out of the pioneering vision of Bishop Jonas, during the celebration of the silver jubilee of the Faculty of Philosophy, in an editorial of the Journal of Dharma, the Dharmaram international quarterly journal of religions and philosophies, I suggested that we should start a new centre to that would cater to the new thrust of environmental studies, ecological justice, etc. Later, it was approved by the concerned academic bodies and, thus, the Centre for Environmental Studies was established under the Faculty of Philosophy. Immediately after the establishment of the Centre, we had started offering academic programmes to our students, and I thank very specially Dr. Sebastian Alackapally, the foremost nature lover on the campus, for having offered various courses to our students in this regard.
It was during the last academic year, a very devout Christian Family living in a remote village of Germany, the family of Wiegelmann, consisting of one sister and brother, Ottilie and Paul, who are known to me for years, contacted me at the demise of the brother. His name is Paul Wiegelmann, in whose name the annual lectures of the Centre for Environmental Studies are instituted. He was a committed farmer and an enthusiastic nature lover. He lived most of his life in a village called Bruchhausen am Steinen, near Olsberg in Germany. All through his life, he worked with nature; he in fact loved the nature to such an extent that he was proud of it. I remember him taking me around, especially to his ranch house. He was always so close to nature to such an extent that he did not want to harm it unnecessarily and before his death he had shared with his sister and friends that he would not have flowers on his grave, but asked all his family and friends to spare the money for the cause of a Christian mission in India. It was the money that came from his funeral service that is the foundational fund for the Centre for Environmental Studies at DVK. Hence, we thought of naming the annual lectures in his name and it is, therefore, christened as “Paul Wiegelmann Annual Lectures on Environmental Studies,” the first session of which is held today. I gratefully remember and thank Ottilie Wiegelmann for instituting and facilitating these annual lectures.
As I was on the look out for identifying a person to deliver Paul Wiegelmann Annual Lectures on Environmental Studies, I was so happy to have met Prof. Dr. Christoph Stückelberger, who has association with environmental studies over a period of three decades. His passion to involve in ethical issues related to environment in general and climate justice related issues in particular is well known. The passion for ethics in relation to environmental ethics, development ethics, peace ethics, etc., has inspired him to bring in more conscientious persons into ethical deliberation. This has taken him to greater heights to launching an internet based foundation called globethics.net, which has transformed him into an efficient executive as well. However, I am happy to note that Dr. Christoph has not lost his passion for academic research, which is so praiseworthy.
Prof. Dr. Christoph Stückelberger is Founder and Executive Director of the global network on ethics Globethics.net, based in Geneva, Switzerland. He is a part-time Professor of Ethics at the University of Basel. He awarded a PhD for his doctoral dissertation on “Peace Ethics” and his habilitation (“second thesis”) was on “Environmental Ethics.” His main fields of research are economic ethics, finance ethics, political ethics, development ethics, and environmental ethics. He is regularly visiting professor in developing countries, especially in Africa and Asia.
He has published as author and editor many books and hundreds of articles on applied ethics, in seven languages, among others on Responsible Leadership, Global Trade Ethics, Peace Ethics, Consumer Ethics, Work Ethics, Corruption, Interreligious Ethics, Development Ethics, Fundamental Values, etc.
Moreover, Dr. Christoph was founder and president of Transparency International Switzerland, member of the Commission for International Cooperation of the Swiss Government, member of the Swiss Ethics Committee on Non-Human Biotechnology of the Swiss Government, director of the Development Organisation “Bread for All,” president of the international microfinance institution “ECLOF International” working in 30 developing countries, member and consultant of various ethics committees of Swiss Banks and other companies.
All in all, Dr. Christoph has been a successful academician as well as the founder and executive director of globethcis.net, the Indian chapter of which has been founded yesterday, during a meeting that was convened at our Dharmaram College. I am indeed happy that we have Dr. Christoph with us to deliver the first Paul Wiegelmann Annual Lectures on Environmental Studies under the auspices of the Centre for Environmental Studies in the Faculty of Philosophy. Today, he will speak on “We All Are Guests on Earth! A Global Christian Vision for Climate Justice,” which will make us realize the challenges and prospects that we have as we go ahead with our daily living in the milieu of the globalized and globalizing India. As the nature is being excessively used by the vested interests, supported by the political powers and manipulated by the market and media, only conscientious deliberations and practices would pave the right way for conscious just action. As we experience the climatic changes, and the total unpredictability of nature as the years go by, the concerns are no more futuristic, but they are so existential that we have no time to wait to see whether something adverse would take place at all. In fact, all of are on the verge of destruction, which may happen today or tomorrow. It becomes all the more difficult that we do not see it as obviously as it should have been. However, I am sure that these lectures that Prof. Christoph would offer us this morning would definitely indicate a critical analysis of the present scenario and call for concerted action. Hence, in the name of the President of DVK, the staff and students of the Faculty of Philosophy, and all those who have gathered here, I am happy and proud to extend a very warm and cordial welcome to Prof. Dr. Christoph Stückelberger to deliver the “Paul Wiegelmann Annual Lectures on “We All Are Guests on Earth! A Global Christian Vision for Climate Justice.”
I am also glad to welcome Rev. Prof. Dr. Francis Thonippara CMI, the president of Dharmaram Vidya Kshetram to this first formal programme of the Centre for Environmental Studies. In fact, I am happy to inform you that it was his encouragement and unrelenting support that made the establishment of this centre and to design its programmes. While thanking Prof. Francis Thonippara, our president for all that he had been contributing to the cause of enhancing environmental consciousness among our staff and students, I very cordially welcome him to this Paul Wiegelmann Annual Lectures on Environmental Studies.
I am happy to see that there are many professors and students from the Faculty of Theology, Institute of Oriental Canon Law, the Institute of Spirituality and Counselling, and also from our neighbouring institutions who have come over here to participate in this annual lecture. Dear Friends, your presence is a testimony to the fact that the cause for which the Centre for Environmental Studies has been established is noble and that there are many who consider it to be of great importance. Therefore, I am very happy to have all of you with us for these lectures and may I extend to you a warm welcome.
Finally and most importantly, I am very much encouraged by the presence of my colleagues and the students in the Faculty of Philosophy, who are the backbone of the faculty as well as the spirit behind the success of every programme that we conduct. I recall the hard work that my companions as well as my beloved students have put in to set the required things for this meeting. For example, we have a very special art work prepared by the final year theology student and artist Sebeesh Vettiyadan and his collaborators, and Jeff Shawn Jose and Raphy Kadavi and their companions who are behind the innovative concept of “Green Punch,” which will be launched towards the end of the first session. They all have put in the best to make the whole event a memorable and successful one. I am grateful to all of them, very especially all student volunteers who support the cause of the Centre for Environmental Studies. Although they need not be formally welcomed, let me cordially extend a very warm welcome to all my colleagues and students in the Faculty of Philosophy. Welcome, my dear friends!
I welcome you all once again to this Paul Wiegelmann Annual Lectures on “We All Are Guests on Earth! A Global Christian Vision for Climate Justice,” and hoping that the enlightenment we receive from these lectures offered by Prof. Dr. Christoph Stückelberger would sensitise all of us and propel us into further action for the establishment and re-establishment of justice in all nature related areas, especially to stand for climate justice, come what may! We need to save ourselves, which would be possible only by saving the whole nature, of which we are only a numerically insignificant part, but the most significant partner in the whole saga of nature destruction! Correspondingly, if proactive, our decisions will make a significant difference. Hence, let us remember, my dear friends that the ball is in our court, and we need to play on, play on consciously and proactively, whereby we would be saved by saving the nature and protecting the climate.
Wishing you a wonderful and fruitful time with Prof. Christoph, I remain. Thank you!

DHARMA ENDOWMENT LECTURES 2010-2011 WELCOME

2010-08-26T12:57:00.002+05:30

DHARMA ENDOWMENT LECTURES 2010-2011
Faculty of Philosophy, Dharmaram Vidya Kshetram

CHANGING PATTERNS OF THOUGHT
Philosophy as Interpersonal Communication

Prof. Dr. Thomas Kadankavil, CMI
Professor of Moral Philosophy
Faculty of Philosophy, DVK, Bangalore

Date: August 26-27, 2010
Venue: DVK Auditorium, DVK Administrative Block

WELCOME SPEECH
Reverend Prof. Dr. Thomas Kadankavil, the speaker of the 14th Dharma Endowment Lectures 2010-2011, Reverend and Dear Prof. Dr. Francis Thonippara, our President, Rev. Prof. Dr. Augustine Thottakara, our Rector, professors from various faculties and institutes in and around Bangalore, Campus Superiors, invited guests, staff members of DVK, respected colleagues in the Faculty of Philosophy, and my dear students, ladies and gentlemen,
Taking cue from practical experience, George Bernard Shaw once said: “The only man I know who behaves sensibly is my tailor; he takes my measurements anew each time he sees me. The rest go on with their old measurements and expect me to fit them.”
Whether we like it or not, we are changing, our life is changing, and the world around us is changing. Indeed, our thought also undergoes constant change. If we look closer at the things that we experience, there is an ongoing dynamism in reality that we identify as change. Those who identify change and are capable of responding to those changes are said to be sensible persons; those who foresee change and anticipate it at an earlier stage are called prophets. Those who are capable of initiating lasting changes for good are taken to be trend-setters. As Pauline R. Kezer puts it, while “Continuity gives us roots,” “change gives us branches, letting us stretch and grow and reach new heights.”
Developing a positive attitude towards change provides us with an ambience of growth. According to Harold Wilson, “He who rejects change is the architect of decay. The only human institution which rejects progress is the cemetery.” Human spirit is not expected to be bound by the four walls of any cemetery, as it would, then, represent a dead world. Our vocation is never to settle with what is given, but to explore newer horizons and reach greater heights, which would be further explored and unravelled in the course of time. We are never ready to settle with what is bequeathed to us; but our noble but dynamic vocation is to access those unexplored dimensions and the unseen territories of reality.
Of course, the dynamism that we identify as change is an ongoing phenomenon and a closer look at it would enable a philosopher to identify certain patterns or matrixes in the changes that happen. Over a longer period of time, the changes that get settled give rise to traditions that would gradually turn out to be the accepted practices of a society. Those who look for comfort zones are happy with the settled foundations; they would make them unchangeable to such an extent that sometimes they would challenge any attempt at changing those foundations. However, in the course of time, as these foundations turn out to be crucial in the making of societies and institutions, there arise even contempt and animosity against suggested changes, many a time even if they are for good.
There is a saying: “After you've done a thing the same way for two years, look it over carefully. After five years, look at it with suspicion. And after ten years, throw it away and start all over.” Hence, people of wisdom are of the opinion that there are no settled foundations in the presence of the ever searching human spirit; in fact, the openness with which the humanity surges ahead will only present before us those unsettled foundations, which would ever invite all of us to earnestly look forward to those new horizons that would unravel a world of unending possibilities.
The human world, though constantly partaking in the flux of reality, is a world of dynamic relationships. When it comes to the human beings, we encounter a web of interrelationship, which is the foundational matrix of our societies and states, and the most crucial ingredient of making an individual human being a whole. The role of a philosopher is to make the interrelationship matrix a consciously brought about reality that would facilitate the inherence of all the parts into a meaningful whole.
It is interesting to note that the trends of philosophizing have been changing over a period of time; sometimes for good and at other times for bad. But the ongoing change in human thought is a fact. Although there have been attempts at identifying perennial methods and perennial truths, the irrepressible human spirit has been making strides and no attempt on the part of any system or tradition had been capable of capping the search for truth as definite and final. Although this ongoing search does not amount to total relativism, the emphasis is placed on the openness that the human being is endowed with. Indeed, reason as a faculty is on the look out for systems or structures; it is interesting to note that the same reason is instrumental in taking us to new domains of thought and action, opening us to new vistas of truth and reality. The definiteness that was the mark of modern philosophy, for example, has already given way to the dynamic indefiniteness of the postmodern and the post-postmodern philosophies that have found their homes even in Catholic ecclesiastical institutions and other orthodox circles. Although such a theoretical possibility suggests the risk of relativistic thought patterns and the ensuing chaotic social structures, in truth, these are attempts to free the human spirit that was made captive to the self-declared final citadels of reason, initiated by the system-builders and trend-setters of modern philosophy and Enlightenment thought. Hence, the need for more openness on the part of philosophers and to invite them to plunge into the various processes of negotiating and re-negotiating new vistas stemming from the ever vibrant human spirit.
It is in this context that we find the relevance of this year’s Dharma Endowment Lectures theme, “Changing Patterns of Thought: Philosophy as Interpersonal Communication” by Prof. Dr. Thomas Kadankavil. We live in a postmodern era in which every foundation is being questioned, challenged, and sometimes overthrown; changes are indeed welcome and they rule the day! As we pass through the difficult times, a philosopher has the responsibility to come up with definitive but dynamic directions. As a person who has been engaged in learning and teaching philosophy over a period of 40 years, in these lectures, Prof. Kadankavil proposes to come up with his own life’s findings, suggesting that an interpersonal communication pattern is the best suited mould for meaningful philosophizing.
Dharma Endowment Lectures is an important event in the annals of Dharmaram Vidya Kshetram. Started in 1996, these lectures provide a platform for rich and powerful contemporary philosophical synthesis in view of an enriched and meaningful individual and societal existence. As we know, the very expression ‘dharma’ is so rich in meaning and philosophical resonance. It is beyond our ability to propose a single exhaustive translation to the word dharma; yet, its subtle existential sense refers to the dynamic and creative rhythm of life that has to be the substratum of everything in existence. Dharmaram Vidya Kshetram, particularly the Faculty of Philosophy, in instituting the Dharma Endowment Lectures, has a definite philosophical plan of action in view of establishing an integral vision of life among the members of our academic community and the wider public. Hence, so far, all the Dharma Endowment Lectures, 2010-2011 being the fourteenth in this series, have been dealing with philosophy from existential as well as theoretical points of view.
At the outset, I feel that the Faculty of Philosophy at DVK and all those who have gathered here are blessed and honoured by the very presence of Rev. Dr. Fr. Thomas Kadankavil, an eminent ethicist and a professor emeritus in our own Faculty of Philosophy at Dharmaram Vidya Kshetram.
Professor Emeritus Dr. Thomas Kadankavil, a member of the CMI congregation, holds a Licentiate (1968) and Doctorate in Philosophy (1972) from Gregorian University, Rome. He was awarded another PhD in Philosophy from Fordham University, New York, in 1974.
Prof. Kadankavil started his academic career of teaching philosophy at Dharmaram College, Bangalore, in 1972. After four decades of committed teaching and various other administrative involvement, he retired from full time teaching in 2002. He had served Dharmaram Vidya Kshetram as its president and the dean of the Faculty of Philosophy. He was also the director of the Centre for the Study of World Religions (CSWR) and the Chief Editor of Journal of Dharma, the international quarterly of religions and philosophies published from DVK. He had been instrumental in establishing the Centre for Dalit Solidarity at DVK. During his academic career, he has also served as the novice master, rector of Darsana Institute of Philosophy (Bhopal; now at Wardha) and Dharmaram College (Bangalore).
An acclaimed teacher and an erudite research guide, Prof. Kadankavil has taught almost all subjects in philosophy and has guided a number of licentiate theses and PhD dissertations. Please permit me to make a personal note: I was blessed to have Fr. Thomas Kadankavil as professor of philosophy during my four years of training in philosophy here at Dharmaram; I had the wonderful opportunity to work under his guidance during my licentiate studies. As he was the director of my licentiate thesis on “Ramayana and the Indian Ideal,” I have immensely benefited from his academic expertise and accompaniment. I remember the scientific rigour that he expected from any student; but equally I remember the love and concern with which he accompanied me all through the project. Although the red ink that he had spilled on the pages of the first draft of my licentiate thesis had occasionally hurt me – at that time, I do acknowledge that it had been quite effective in initiating me into rigorous scientific research, which some of my present students would find as difficult to cope with. I am also personally grateful to him for having edited and published my first article in philosophy, in the Journal of Dharma, way back in 1989, and for having guided me in the preparation of my licentiate thesis on the ethics of Ramayana, which eventually became my first book, published during my student days, of course, from Dharmaram Publications. As I have benefited from the academic expertise and commitment of my teacher and guru, Fr. Thomas Kadankavil, let me take this opportunity to thank him for all that he had been to me and to thousands of other students who have passed through the portals of Dharmaram over a period of more than 40 years. Let me reverentially bow my head before by beloved teacher!
Prof. Kadankavil has to his credit 15 published books and around 100 articles in various scientific journal and other periodicals. Some of his prominent works include The Philosophy of the Absolute (1972), The Quest for the Real (1974), Ethical World (1995), Religion and Politics from Subaltern Perspective (edited, 1999), and Little Traditions and National Culture (edited, 2000).
As it is noted in the biographical sketch that Prof. Dr. Augustine Thottakara had written in the Festschrift dedicated to Prof. Kadankavil, the most important contribution that he has made is his praiseworthy and transformative involvement in the training of thousands of ministers of the Word and the Church. To quote Fr. Thomas Kadankavil himself, “my greatest contribution … is the sharing of the courage of my conviction to be with the generations of students.”
Apart from the above said substantial academic foundations and sound scholarship, what makes Prof. Thomas Kadankavil uniquely important for the Dharma Endowment Lectures 2010-2011 on the “Changing Patterns of Thought” is his ongoing pilgrimage in the domain of human thought. His own search for understanding the reality has been a progressive one. As he got to know the inner depths of one system and, in the course of time, its limitations, he dared to look for better understanding in other domains. When his intellectual search unravelled injustice, he dared to part ways with unjust systems of thought, even though they were considered to be so dear to him at an earlier stage. The openness and the daring spirit with which he always searched for the truth led him to better and deeper understanding of the truth, even though sometimes it had an inherent call to change his own accepted patterns of thought and living. Prof. Thomas Kadankavil, a person who was academically trained in the absolutist thought of the Vedanta, as he got initiated into the systematic thought of the Upanisads, maintained his openness in his intellectual and spiritual search, so much so that even at the close of his active academic life he dared to part ways with the Vedanta and consciously opted for the subaltern and the downtrodden in the form of a preferential option for the Dalit cause and their world vision, which he continues to cherish even to this day. It was this daring spirit that opened up the gates of DVK to the Dalit and subaltern thought and, gradually, the establishment of the Centre for Dalit Solidarity in the Faculty of Philosophy in 1997. A realization of the earlier mistakes, which were made in the light of the then available limited knowledge, made Dr. Kadankavil to initiate conscious efforts in setting things right. Great Confucius had stated in his Analects: “A scholar who loves comfort is not fit to be called a scholar.” As he made his options very clear and his convictions definite, as a true scholar, Prof. Kadankavil did not mind what he had to lose on his affirmative way. As he could know and experience the best of both the mainstream Savarna thought and the subaltern Avarna thought, at the same time, he could make the best out of them and launch his own firm positions as to what is truth and how to realize it. Though we may realize the folly of having followed one system of thought for years, many of us may not take the risk of admitting it and, then, changing the course for good. However, the moment of truth for Prof. Kadankavil was the realization that it is never too late and he dared to part his ways with untruth and injustice and to court truth and justice with all his might. Hence, I consider that Prof. Dr. Thomas Kadankavil is the right person to deliver the Dharma Endowment Lectures 2010-2011, today and tomorrow, on “Changing Patterns of Thought: Philosophy as Interpersonal Communication.” In the name of Rev. Dr. Francis Thonippara, our President, Rev. Dr. Augustine Thottakara, our Rector, all the members and students of the Faculty of Philosophy, and all those who have gathered here, I accord a warm welcome to our loving and respected Prof. Fr. Thomas Kadankavil!
It is my privileged duty to welcome you all, especially Prof. Dr. Francis Thonippara, our President, Prof. Dr. Augustine Thottakara, our Rector, Dr. Paulachan Kochappilly, Dean, Faculty of Theology, Campus Superiors, staff members from Christ University and other institutes of philosophy, the faculty members of theology and philosophy faculties, and the Institute of Canon Law and the Institute of Spirituality and Counselling of DVK and all our well-wishers and students to the Dharma Endowment Lectures 2010-2011. Hearty welcome!
The knowledge and experience of change need not be taught, for it is the very fibre of our knowledge and experience of reality. Perennial truth, sanāthana dharma, is an eternal dream of human mind ever attempting to tell its story through changing thought patterns. How this search of philosophy has to be undertaken and communicated is the issue that would be examined in the Dharma Endowment Lectures 2010-2011. These lectures have grown out of the conviction of Prof. Kadankavil that philosophical truths are not to be taught as dogmas, for they would be as firm as a dogma when a philosopher has arrived at it by his own reasoning. Dialogue certainly would help one to streamline this speculative process.
Centuries have built up systems of philosophy, some claiming absolute certainty for their vision, others launching an all out deconstruction with the hope of a new reconstruction. These lectures try to find a space, with its dialogical spirit, in between the positions of idealizing and understanding a unique reality or letting the contingent or fragmentary have their own reality and importance. In order to shed light on the proposal of doing philosophy as practising a fine art, Prof. Dr. Thomas Kadankavil has chosen a few issues from both eastern and western philosophical traditions. We hope that this will create a new enthusiasm and dynamism among the seekers of truth within the context of our academic curriculum and concrete living.
Wishing you a wonderful and enriching academic experience with Prof. Dr. Thomas Kadankavil, today and tomorrow, I remain. Thank you!
Dr. Saju Chackalackal
Dean, Faculty of Philosophy, DVK, Bangalore

2010-02-01T22:33:00.001+05:30

TRENDS IN PHILOSOPHY IN THE THIRD MILLENNIUM

2010-01-31T22:03:00.000+05:30

TRENDS IN PHILOSOPHY
IN THE THIRD MILLENNIUM
Philosophy defies precise definition, as there are innumerable ways of doing philosophy. Human ingenuity being unlimited and philosophy being a fundamental discipline that attempts to identify the rules of intellectual application, from daily chorus to the most intricate mathematical formulations that attempt to explain the complex universe as well as the miniscule subatomic particles, it is natural that we have a lot of variety in philosophical endeavours. Although certain major schools of philosophy had turned out to be the key players in the arena of any given philosophical culture, a close perusal of the history of philosophy, be it in the East or in the West, indicates that philosophical speculation has been thriving precisely because of the great variety it facilitates. Of course, paying close attention to the variety would weaken the possibility of a generalisation on what exactly philosophy is.
Yet, why should there be an insistence that only one particular type can be qualified to be categorized as philosophy? Why not we include many other trends that are discarded by the so-called mainstream philosophy and philosophers? Instead of being discouraged with the lame excuse that such an inclusion would dilute the rigour of philosophy, readiness to include all varieties of human thought, be it mainstream or sub-stream or completely from outside the stream, I believe that such a move would pave the way for an inclusive understanding of what philosophy is. In fact, it would prepare the ground to conceive of a domain of philosophy which will truly be representative of human thinking, without tags being attached. Indeed, there is greater scope for a complementary approach, which would, in turn, enhance the humanity as well as the entire spectrum of reality. The age of sheer exclusivism is over, and the third millennium needs to be qualified as an era of inclusive approaches in philosophising.
Of late, it has become fashionable among all types of intellectuals, not only philosophers and theoreticians, but also the socialites and politicians, to be postmodern. It is true that philosophy has come of age, and has been successfully growing beyond the ‘modern’. This new trend has been christened ‘postmodern’, and has developed, again, into a lot more varieties that would also, sometimes, defy any definitive categorization. While the rigorous quest for system building at the cost of genuine reality and a true understanding of reality has been identified as the main culprit in the ‘modern’, the postmoderns have been constantly attempting to shun and circumvent the ‘systemic’ approaches; although it has its own advantages, ultimately, such an attempt ends up as chasing a mirage.
Without conceding to the postmoderns in their attempt to exorcise the modern, I hold that human thought cannot function without patterns and structures, although I firmly believe that none of the patterns or structures could be true once and for all. Then, between the modern and the postmodern, or any other school of thought that would emerge in the course of the third millennium and beyond, what is philosophically feasible, to my mind, is the openness that any philosopher as well as philosophical system could entertain towards the others so much so that, while positively acknowledging the possibility of plurality of thought systems and philosophies, humanity would be benefited through the collaborative thinking. Leaving these newly emerging thought systems to interact with each other – not fighting against each other – would provide room for improvisation and, sometimes, natural elimination of one or the other defunct thought system or philosophy. Third millennium is the age of openness and freedom, not only in dealing with market economies and global politics, but primarily and fundamentally in the establishment, maintenance, and ongoing growth of philosophies and philosophical endeavours. Let the entire humanity take advantage of the human thought that has been evolving ever since it came into existence; let the spirit of openness and freedom of human thought thrive, giving rise to many more philosophies as the third millennium unfolds in the life of the entire creation. Indeed, in this context, we are happy that Journal of Dharma, in its thirty-fifth year of existence, is a link in carrying the processes of philosophizing forward.
This issue of Journal of Dharma attempts to focus on the various contemporary trends in philosophical search and research that go on in different parts of the world. Without pretending to be exhaustive or holistic, this collection of eight essays on “Trends in Philosophy in the Third Millennium” offers an understanding into some approaches of contemporary relevance. As philosophers have been trying to grapple with reality from different perspectives, that too from different backgrounds and with a variety of tools, their approaches continue to vary and each in turn offers a novel method in philosophizing. Not only the ‘linguistic’ and ‘iconic’ turns have been making strides in systematic philosophizing; there have been attempts to reinvent the importance of myth and metaphors in philosophical discourses. Further, as positive sciences move into the inner recesses of reality, positive responses are underway in the form of better understanding and cooperation, paving the way to bridge the traditional wedge and rivalry between philosophy and science. Moreover, as our understanding of the truth still seems to be incomplete, sincere students of philosophy are on the look out for more comprehensive theories, such as heuristic epistemology and others.
While a lot of innovative moves are taking place in the arena of philosophical research, side by side we also see fresh attempts to unravel the unseen dimensions of certain classical systems of thought, including religious philosophies. The traditional reluctance to include religious thought systems within the domains of philosophy seems to have been overcome, and many thinkers are now open to see the valid contributions made by religions to the development of human thought. Interestingly, some of the contemporary attempts to highlight ‘postmodern’ trends in philosophical speculation are found to have been already part of classical religious systems such as Confucianism and Daoism (this list could be extended further). Indeed, deeper research and better understanding of many thought systems facilitate admission of their richness as well as the possible enhancement of human culture on a wider spectrum.
Another key area where interest is rekindled in philosophy is the field of ethics. Although the postmodern trend is to overthrow any definitive systems and accepted norms, there is a resurgence of interest in normative ethics. This indicates that the humanity, in its ongoing search for meaning and relevance, is not ready to forgo rules and regulations; instead, there is an increasing tendency to reinvent meaning within the already accepted patterns. Yet, the contemporary ethical approaches do encounter a change in the approaches. For example, in place of the traditional emphasis on anthropocentric ethical paradigms, there is an increasing outcry to design normative ethics that pays equal attention to all living beings; in fact, it is a call for a holistic approach in ethics, an ethics that would establish itself amidst a culture of life that would not only have norms to protect the human species but every other species as well.
All these divergent and novel attempts in doing philosophy contribute to the overall enhancement of human thought, which, in turn, enhances the entire spectrum of reality through the agency of humanity. As humanity is accessing a faster pace of growth in many realms of its existence, we may legitimately hope that a faster as well as qualitatively greater development in human thought would mark innovations in philosophy as well, thus facilitating a better grasp of the nature of reality and more effective means to respond to it.
As the unfolding of reality continues and as philosophy leads humanity to greater heights, it is with great expectation and good will that the Journal of Dharma is blessed in its new Chief Editor, Dr. Jose Nandhikkara. A proven academician and an erudite scholar, Dr. Nandhikkara has been teaching philosophy at Dharmaram Vidya Kshetram, Bangalore and many other institutes in India for about a decade. His high profile academic training in India (Dharmaram), Rome (Gregorian), and England (Oxford and Warwick), and his philosophical expertise on Wittgensteinian thoughts on culture, philosophy, and religion add colourful feathers to the new office. While thanking all, i.e., the readers, well-wishers, and all the stakeholders of Journal of Dharma, for the unflinching support that has been extended to me over a period of past seven years, I wish Dr. Jose Nandhikkara, the new Chief Editor, all the best in his new office. Let his philosophical acumen and practical wisdom take the Journal of Dharma to newer and greater heights!
Saju Chackalackal

NEW HORIZONS OF INDIAN CHRISTIAN LIVING - TABLE OF CONTENTS

2009-11-28T07:27:00.001+05:30

NEW HORIZONS OF INDIAN CHRISTIAN LIVING
A Festschrift in Honour of Rev. Prof. Vadakethala Francis Vineeth CMI
Family and friends, colleagues and students of Father Vineeth commemorate the event of his seventy-fifth birthday and the golden jubilee of priestly ordination (scheduled to be celebrated on Sunday, 29 November 2009 at Vidyavanam Ashram) in a fitting manner with a lasting effect. Looking at the innumerable accomplishments of Father Vineeth in the fields of academic excellence and spiritual realization, with his special emphasis on the Indian and Christian dimensions, we decided to pool together the wisdom of his companions and collaborators, with an earnest wish to contribute their might into that area of research and commitment that get uniquely enshrined in his person. Thus, the present volume, New Horizons of Indian Christian Living, has evolved, which we proudly present as the Festschrift to Father Vineeth, our beloved teacher and friend, a venerable Guru, to mark his diamond birthday and sacerdotal golden jubilee.
The Festschrift is a collection of fifty scholarly articles exploring various dimensions of Indian Christian living. They are all contributed by the colleagues, students, and admirers of Father Vineeth. For convenience, these articles have been grouped together into six categories. They are (1) Father Francis Vineeth: Person and Mission, (2) Indian Approaches to the Bible, (3) Indian Christian Theology, (4) Inculturation and the Indian Church, (5) Indian Spirituality, and (6) Indian Christian Paradigms of Philosophical Synthesis. Taken together, the whole collection would function as a reference volume to many aspects related to Indian Christian living, an area of lively research and realizational interest.
BOOK RELEASE: SUNDAY, 29 NOVEMBER 2009 AT VIDYAVANAM ASHRAM, BANGALORE
IMPORTANT DETAILS:
Total Articles in the Festschrift: 50
Editor: Saju Chackalackal CMI
Publisher: Vidyavanam Publications (Bangalore) & Preshitha Communications (Coimbatore)
Total Pages: xii + 932 (Hardbound; Size: Crown ¼: 240 mm/170 mm)
Price: Rs. 900; US$50 (PRE-PUBLICATION PRICE: 50% REDUCTION)

Contact:
Vidyavanam Ashram, Bangalore (Father Vineeth: 9480336925; Fr. Johnson: 9480703982; Mrs. Molly Jose: 9480336897)
Fr. Saju at Dharmaram College, Bangalore (mobile: 9480022339)
Table of Contents
Introduction 1
Dr. Saju Chackalackal
PART ONE: FATHER FRANCIS VINEETH: PERSON AND MISSION
In Search of the Ineffable 5
Dr. Francis Vineeth Vadakethala
Vadakethala Francis Vineeth: Milestones in Life and Works 37
Dr. Saju Chackalackal (Compiler)
Towards New Horizons of Indian Christian Living 49
Dr. Saju Chackalackal
Vadakethala Francis Vineeth: The Man and the Mystic 85
Dr. Louis Malieckal
My Brother: ‘Happy Remembrances’ 103
Karuna Vadakethala
Knowing and Becoming Dynamics at Vidyavanam Chapel 111
Dr. Jose Nandhikkara
Ashram and a Spirituality of Creative Space 127
Dr. Sebastian Elavathingal
Ashram: A Symbol of Indian Spirituality and Values 133
Anna Naduveetil
Vidyavanam Ashram: A Call to Experience the Divine 157
Francis Xavier Vellanikkaran
PART TWO: INDIAN APPROACHES TO THE BIBLE
Discipleship in the Indian and Christian Traditions 167
Dr. Paul Savio Pudussery
Story of Samson and the Horizons of Christian Life 189
Dr. Thomas Kollamparampil
Littleness and Lowliness as a Channel of God’s Grace:
A Biblical Perspective 205
Dr. Joy Philip Kakkanattu
A New Family Horizon of Understanding the Bible 217
Dr. A. Pushparajan
Repentance to Regeneration: Reflections on Mary Magdalene 243
Dr. Jacob Marangattu
Pauline Cosmic Christology and Indian Eco-Spirituality 253
Benny Nalkara
PART THREE: INDIAN CHRISTIAN THEOLOGY
Dharmaram: History and Vision 271
Dr. A. Mathias Mundadan
Iśvara and Christ: Reflections on an Indian Christology 299
Dr. Alex Thannippara
Retelling the Story of Jesus through the Stories of People 325
Dr. Antony Kalliath
Vision of God for Humanity and the Universe 349
Dr. Swami Joseph A. Samarakone
From Fullness to Emptiness:
Encountering Non-Dualism in Jesus the Buddha 367
Dr. George Thadathil
Plurality, Variety, and Unity: A Liturgical Paradigm 387
Dr. Francis Kanichikattil
PART FOUR: INCULTURATION AND THE INDIAN CHURCH
Ongoing Inculturation and the Indian Churches 405
Dr. Kuncheria Pathil
Inculturation in Biblical Perspective 421
Dr. Paul Kalluveettil
Inculturation in the Model of Incarnation 433
Dr. Sebastian Athappilly
Accompanying in Faith: Pastoral Care of Migrants 453
Bishop Gregory Karotemprel
Interreligious Fellowship: ‘The Bonds That Unite Us Are
Stronger Than the Barriers That Separate Us’ 473
Dr. John Peter Muringathery
Music, the Fragrance of Eternity on Earth 485
Dr. Anto Amarnad
Catholic Priests and Socio-Economic and Cultural Development 503
Dr. Jose Kuriedath
Break the Anthill against the Freak Globalisation:
Reflections on Indian Church 535
Jeff Shawn
PART FIVE: INDIAN SPIRITUALITY
Experience: A Bridge between Spiritualities? 545
Dr. Kees Waaijman
Sannyāsa: Dynamics of a Life of Renunciation 557
Dr. Augustine Thottakara
Called to Be Consecrated Priests in the Context of India 583
Dr. Thomas Aykara
Priestly Spirituality 591
Dr. Antony Puthenangady
The Christian Holistic Spirituality 603
Dr. Thomas Manickam
Śaraņa: A Spiritual Formation Project 623
Dr. Hunt Overzee
Christian Mysticism as Mysticism of the Mystery of Christ 639
Dr. Paulachan Kochappilly
Mystical Experience: Fount and Raison D’être of Sannyāsa 663
Dr. Kurian Perumpallikunnel
Spirituality of Interiority: Awareness and Awakening 685
Dr. Anto Vattakuzhy
Ecologies of Mysticism: Models for Greening Ashram Spirituality 697
Dr. Oliver Inchody
Spiritual Direction: Indian Paradigms and Challenges 715
Dr. Johnson Valiyakulathil
A Spirituality in Tune with Nature 741
Dr. J. Prasant Palakkapallil
PART SIX: INDIAN CHRISTIAN PARADIGMS OF PHILOSOPHICAL SYNTHESIS
Religious Experience: A Philosophical Perspective 755
Dr. Cyriac Kanichai
A Christian Reading of Patañjali’s Yoga-sūtras 763
Dr. Thomas Kochumuttom
Role of Speculative Philosophy in Indian Christian
Religious Formation 791
Dr. George Kulangara
Being Christian and Artistic in India 805
Dr. Paul Kattukaran
“A Man Has Only as Much Knowledge as He Practises in Life” 825
Dr. Paul Chummar Chittilappilly
Gandhian Gospels: Patterns for Indian Christian Living 843
Dr. Wilson Edattukaran
Experience of the Divine: Symbolism of the
Sensual and the Spiritual 855
Dr. Shaji Kochuthara
The Ashram Ideal and Spirituality of the Gīta 885
Dr. Joseph Ethakuzhy
In Search of Reality: Rehabilitating the
Question of Being and Existence 895
Roy Palatty
In the Garden of Education: An Indian Christian Synthesis 911
Tresa Cyriac
Index 923

TOWARDS NEW HORIZONS OF INDIAN CHRISTIAN LIVING

2009-11-28T07:18:00.002+05:30

Dr. Saju Chackalackal
TOWARDS NEW HORIZONS OF
INDIAN CHRISTIAN LIVING
1. Introduction
We are born human; but in the course of a life lived consciously, we become human. Some of us, who succeed in reaching the higher levels of consciousness, capture new realms and heights through an immanent as well as a transcendent contact with the Source of life. In this process, they become authentic persons in having realized and integrated humanity and divinity in their own selves. In their lives, the principle “action follows being” (agree sequitur esse) is realized: whatever they do ultimately originate from what they have become, what they are in the inner core of their selves.
Father Vineeth, born on 15 May 1935 in Kandasankadau (Thrissur, Kerala), has lived his life consciously for the last 75 years; of these, 50 golden years were lived as an ordained Catholic priest in the community of the Carmelites of Mary Immaculate (CMI). As he incessantly continues his search for the Ineffable, at this juncture, I propose to venture into an appraisal of the life and works of Father Vineeth. As I have been associated with him for the last twenty five years, which began with the four fruitful years that I could spent as his student in philosophy, I am a witness to the fact that Father Vineeth has been living an authentic life originating in his successful and vibrant integration of the human and the Divine in various realms of his life and mission.
This essay makes an attempt to capture some heightened moments in the life and writings of Father Vineeth in view of presenting his vision and mission as a human being, a Christian, a consecrated Catholic priest, a professor of philosophy and theology, and, above all, as an authentic Guru to all who approach him at Vidyavanam Ashram, Bangalore, imparting the wisdom that leads them to a transformation into Jesus Christ, the Supreme Being, the Sadguru.
2. Preparing for the Search
Though the life of Father Vineeth as a student at school did not record anything very extraordinary, his incubation period is marked by his natural liking for quietude and simplicity which were coupled with his prayerfulness and special interest for reading. As he was close to his teachers and the priests in the parish church, he had access to a variety of books, ranging from those needed for his regular studies to the biography of St. Francis of Assisi and the autobiography of St. Theresa of Lisieux, all of which he had read before he completed his high school. It is worth-noting that, as a young boy, he was more inclined to matters of faith than that of worldly wisdom, which made him stand in good stead among his peers. His development into a philosopher-theologian and further transformation into a mystic and a guru of spiritual wisdom chronicle the full blossoming of the inner urges that Father Francis cherished even from his childhood days.
Another important aspect of his school days that contributed to the making of his person and the bend of mind for Indian wisdom is his Sanskrit learning, which he had availed as a young school student. The introductory instructions in Sanskrit kindled in him a very special taste not only for the beauty of the language but also for the sublime life vision enshrined in those wonderful Sanskrit classics. Moreover, we find that even after having mastered the incisive Heideggerian analysis of being, he returned to the Indian lore largely because of the foundational orientation Sanskrit learning had instilled in him.
Communicating his wish to become a Catholic priest (which he is said to have made both to the Franciscans and the Carmelites) while he was still in the high school was quite natural and spontaneous. The spiritual bend of mind that Father Vineeth possessed, as a young school boy, gave an impetus to further deepen it through the arduous training in the seminary. Although the final decision to join the indigenous Carmelite community, the Carmelites of Mary Immaculate (CMI), was not necessarily a conscious decision in terms of a preference over the Franciscans; later on, however, he was convinced that the Divine Providence had been preparing him gradually to quench his spiritual quest in and through the Carmelite tradition, which he considers to be fundamentally mystical in orientation.
The information we could gather indicates that Father Vineeth, as a young seminarian, was exemplary among his companions, who was well respected for his special affinity and support to those who were in need, a character trait that would, later on, endear him to many even when he would comfortably inhabit the intellectual domains of philosophy and theology. It is attested by his companions that, during the seminary days, Father Vineeth would make the optimum use of the opportunities offered to him in the community. His orientation for quietude and taste for reading were well suited for the seminary training, which naturally also endeared him to his superiors. The seriousness that he had given to his initial intellectual training, especially during his seminary formation, has made a lasting impression on his later career as a teacher and a venerable guru in the Vidyavanam Ashram.
Another aspect of Father Vineeth’s later development as a prolific writer, both systematic prose and inspirational poetry, had its inception in his seminary days. Everyone who has come to know Father Vineeth would attest to his spontaneity and simplicity, on the one side, and elegance and precision, on the other, in his writings. Quoting a couple of verses from a Malayalam poem that Father Vineeth wrote as a novice (1952-1953) would give us not only a feel of his natural talent for poetry, but also indicate the depth of his thought and the bend for the spiritual and the Ineffable from his very young age:
Counting on and on, day after day
I went on searching for nothing, but You!
Yet, you did not turn up to me
That milk and honey may flow
Through the garden of my soul
The longing of my heart is only this:
To place flowers at your lotus feet.
I do not desire to live at all
If it would hurt your holy heart.
Apart from the literary style and charm that these lines express, the underlying spiritual quest is far greater in intent. His natural aptitude for quiet moments led him to make optimum use of the chances for prayer and contemplation, for which he had a special taste. In his self-formation he insisted on the need to be configured to Christ in order to be transformed into Jesus, a transformation that had made him what he is today, which he would also take up, later, as his mission as an ordained priest.
Searching for the Lord, as he continues to live at the feet of the Lord in loving devotion, Father Vineeth’s life has transformed in leaps and bounds. He made himself available to the Word to be formed and to be transformed; not only did he participate in the revealing-concealing (āvaraņa-vikşepa / alethea) dynamics of the Reality but also he constantly strived to be integrated into the Ineffable One, both of which were resulting from his earnest desire to discern the will of the Father for himself and through him for the others.
3. Ordained to Break the Word and the Bread for Many
Prepare me, always prepare me
Don’t tell me for what it is
Whatever that you will
I shall accomplish day by day.
The eventful life of Father Vineeth as an ordained minister of the Word and the Sacrament began on 17 May 1960. The bend of mind and personality of Father Vineeth had made it clear that he was called to make distinct contributions in his life as a minister in the Church. He was convinced that his ordination as a priest is not meant to carry out secular tasks. As the foundation of a Catholic priest is in the person of Jesus Christ and as he is ordained for the people of God to break the Word and the Bread for them, he was definitive that the tasks that he has to carry out shall be directly pertaining to the realms of the sacred. He was offered the opportunities to pursue studies in secular sciences, but he had made a very clear choice about his ministry so much so that he simply said no to those possibilities. Although, then, he had no idea as to what is in the offing, his desire was to be a priest who would make himself available for the people of God in meeting their spiritual needs.
However, with the wise discernment of the superiors, later, there emerged plans to send Father Vineeth, along with three other CMI confreres, to specialise in philosophy in view of making his services available at the seminary. Arrangements were made for his academic pursuit at the prestigious Gregorian University, Rome. It was in the providential plan that Father Vineeth must study in Rome at a time the Church was making earnest attempts to make its life and mission more spiritual and, thus, relevant to the world. Although it took some time to make definitive practical steps in the Church to this effect, having shared the mood and the spirit of renewal that prevailed in the Vatican Council II, as a person who lived at that time in Rome, it made an impact on and an impetus to Father Vineeth to share the concerns of the Council, which were so close to his heart. Later on, when he would return to India, and as the Indian Church would begin the process of making her own life more spiritual and the mission more relevant to the people of the land, he would venture into it in full swing, especially to contribute his unique share as a seasoned philosopher and an erudite theologian with the capacity to bridge the ennobling spirit of the traditions – Christian as well as Indian – the yearning for spiritual depth and relevance in the present time and place of his Christian mission.
The fundamental philosophical question of being as treated by Martin Heidegger, a phenomenologist and an existentialist thinker from Austria who made his philosophical career in Germany, was taken up by Father Vineeth for his doctoral research, under the able guidance of renowned Heideggerian Johannes B. Lotz. As this systematic study progresses through its three parts such as (1) Introduction to Heidegger’s Thought, (2) Heidegger’s Philosophy of Being, and (3) Reflections on Heidegger’s Philosophy of Being, we experience the masterly interpretation of Heideggerian Being as the fertile ground that facilitates the experience of the mystery, which can take any search to the immanent as well as transcendent domains of reality. It is, indeed, an understanding that surpasses the metaphysical scrutiny of Being to the deeper levels of consciousness, which philosophy may not succeed to penetrate, but could be accessed by an “onto-theo-logical” approach. According to Father Vineeth, “Ontology, when it turns to be onto-theology, passing through its ek-sisting ground arrives at its subsisting grounds, which is the ultimate ground of metaphysics.” In analysing “the ground of what is,” as it was carried out by Heidegger, Father Vineeth could not only present the penetrating philosophical insights of Heidegger with mastery, but he could, by going beyond the ‘secular’ garb, interpret its quite sublime mystical foundation as providing a solid spiritual anchoring for the being. Heidegger’s metaphysical invitation to come out of the ‘oblivion of Being’, which is identified as the problem of the whole western philosophy, turns out to be the locus to rekindle a desire to earnestly involve in a search for realizing the Being of beings. The free primordial self-disclosure of the Being is treated as the ground of both immanence and transcendence, at the same time, which, if realized in one’s own existence, could lead to authenticity and self-realization.
Trained in the Heideggerian philosophy, Father Vineeth returned to India in 1965 and started teaching philosophy at Dharmaram College, Bangalore. His lectures were well received not only because of his erudition but also because of his simplicity and openness with which he approached the students. Interestingly, as he started to teach, along with his expertise in western philosophy, Father Vineeth made it a point to study Indian philosophy in depth and to initiate his students into the same. As Dharmaram had already made it a practice of teaching Indian and western philosophies side by side, in view of enabling the students to imbibe an integral worldview, it was spontaneous for Father Vineeth to wholeheartedly plunge into Indian philosophy with greater enthusiasm. It may be noted that his early initiation into Sanskrit had given him a better edge in gaining expertise in the Indian thought. It was not a learning process just for the sake of instructing students doing philosophy and theology. His doctoral studies on Heidegger having given him an effective tool for philosophical inquiry, and with his natural orientation for the spiritual and the mystical thought, Father Vineeth took every chance to go into the depth of the Indian thought by learning the Upanişads, the Bhagavat Gīta, etc., in their original Sanskrit version; his erudition also enabled him to look for various translations and interpretations offered by recognized scholars. Both of these came quite handy in making his own synthesis of philosophical thought, which was well received both by the students and the staff of Dharmaram College.
It was in 1971 that Father Vineeth was given another chance to pursue his academic excellence in theology. Having proved himself as an erudite scholar and creative thinker, and having made a very positive impact upon the student body of Dharmaram College and sections of erudite public in different parts of India, the authorities had realized the potential in Father Vineeth to make a creative synthesis of the Eastern and Western thought. His expertise in western philosophy had to be further complemented with theological erudition and expertise. Hence, the authorities offered him an opportunity to pursue a second doctorate at Oxford University in the UK. His expertise in western philosophy and the impressive teaching career that he had already started helped him to undertake a deeper comparative research between the Indian and western philosophies. He chose the theme of “Self and Salvation in Ramānuja and Paul Tillich,” which he had carried out under the guidance of John Macquarrie. Apart from having made a thorough systematic analysis and theological interpretation of Ramānuja and Paul Tillich, this research gave Father Vineeth a golden opportunity to realize the mystical depth of Vedantic thought. As he was naturally inclined to mysticism, this research gave an impetus to re-focus and revitalise his inner urge for the antharyāmin, the inner Spirit abiding in everyone. Further, as he puts it in the preface of the published version of this study, the whole academic endeavour gave him a chance “to make a genuine synthesis of what we are by birth and by faith so that our religious life and theological vision may converge and be more relevant to our soul and soil, cult, and culture.” The critical acumen that Father Vineeth gained from his philosophical training and the creative synthesis that was facilitated by this theological research at Oxford, finally, led him attempt a synthesis of eastern and western thought, Hindu and Christian genius in the religious and cultural realms. As these synthetic attempts were founded in a newly awakened consciousness of Father Vineeth, which was by now prepared to imbibe the best from religious and cultural patrimonies shared by Indian Christians while, at the same time, daring to transcend their limitations, he was ready to establish a strong but relevant foundation for a meaningful and fruitful Christian living in India.
4. Teaching Philosophy and Theology: An East-West Synthesis
While completing his second doctoral research at Oxford, in 1975, Father Vineeth had taught philosophy at Fordham University, New York, during the academic year 1974-1975. His lectures, especially on Indian philosophy and religions were well received by the Fordham academic community. Yet, as his mission in India was more promising, and he always wanted to be instrumental in giving a positive integral direction to the now emerging trend of Indian-Christian thinking both in the philosophical and theological discourses all over India, Father Vineeth returned to Bangalore in 1976, and resumed his regular teaching, this time both in the philosophy and theology faculties.
The unique blend of Indian and western genius that Father Vineeth had become, which all the students who attended his lectures had enthusiastically welcomed, was the ingenious integral outlook that he started articulating in his lectures. Whether it was a metaphysics lecture for the philosophy students or his theological anthropology lessons offered to theology students, always there was a unique and creative blend that made the students more at home in participating in the philosophizing and theologizing that Father Vineeth undertook in his lectures at Dharmaram. Another special feature of Father Vineeth’s lectures was his ability to put across to the students subtle theological and philosophical concepts and theories in an uncomplicated manner, which made him very popular among the students. His simplicity in attitude and life vision could be easily translated into his lectures. Thus, even average students could follow his lectures very clearly.
A telling testimony to the unique integration of East-West philosophical systems that Father Vineeth had attempted is his work Foundations of World Vision: A Guide to Metaphysics – Eastern and Western. Originally conceived as a textbook for his lectures on Metaphysics, this work is appreciated by many experts as well as students for its ability to capture the subtle metaphysical concepts in an original synthesis, where Father Vineeth brings the eastern thought represented in the Vedāntic Indian philosophy and the western thought represented primarily in the scholastic philosophy. The rationale that he adopts for this promising synthesis is “to bring in a new trend of philosophical training” based on the “complementary resources of a common heritage” that the Indian Christians have bequeathed. Rejecting the cultural monopolies that the exclusive subscribers to these classical traditions have maintained, Father Vineeth wanted to make a “preliminary attempt to highlight certain aspects of their complementarity.” The most important contribution that he brings into the whole metaphysical discourse is to underline the importance of doing philosophy as an inward journey, an exploration into the inner space of each individual, based on the Upanişadic method that has contributed into the making of his own person. So, the search for the being leads him into “his inner cave as he realizes the very same Atman as absolute Transcendence and the ultimate cause of this universe.”
Openness to the reality is an important characteristic of the search Father Vineeth has initiated all through his life as a seeker. Indeed, the very opening pages of the Foundations of World Vision attest to this fact. Articulating the necessity of openness in approaching the study of being, he states: “Man with his limited intelligence is trying to understand unlimitedness of being… But endowed with a finite intelligence he gets only glimpses of reality. These glimpses are true and reliable, but incomplete. Hence, the right disposition to study metaphysics must be openness to further revelation of being, as it manifests in organic or inorganic, animate or inanimate, human or divine being. Reality reveals itself through everything.” Realizing the limits of human intelligence, on the one hand, and the unlimitedness of being, on the other, necessitates an attitude of openness to every revelation of being. Further, from the perspective of openness, he maintains that an integration of various approaches is necessary. According to him, “no human articulation is complete in itself.” This indicates not only that no theory is complete in itself, but also that every theory needs to look for further exploration and integration of new domains of reality, as its self revelation continues in human history. Thus, deeper search into the inner recesses of reality from a metaphysical point of view leads Father Vineeth to the fundamental conviction that human beings must maintain a sincere epistemological openness which would necessitate an integral outlook in doing both philosophy and theology.
In spite of his unstinting commitment to integration in developing an Indian-Christian worldview (darśana), it is worthy to mention that neither the students nor the authorities have come across with any serious doctrinal problems in his teachings and writings, which was very likely in the case of a philosopher-theologian of his stature who explores an untraversed region of philosophical and theological speculation. His insistence is not to leave everything to fluidity to such an extent that no one knows the boundaries: in fact, blurred boundaries mark a tendency of escapism. As an authentic human being, he is well aware of the fact that there are certain lines to be drawn, sometimes definitive ones especially with regard to the foundations. Although his search is for ‘foundations’ (taken in plural sense), he does not want to create an impression as to what his personal cherished foundation is. Despite his criticism on the path traversed by Catholic philosophy and theology, when it comes to the foundation of his life, he is very definitive. He wrote in the first chapter of Foundations of World Vision: “Once the Absolute Being is revealed to us in Jesus Christ, then Christ and his teachings become very central to our life. It controls our vision and characterises our thinking. Those who believe in Christ now have a new vision, a theological vision or a Christian vision. Christian theology, properly understood, is a way of looking at everything enlightened by this new vision.” This is exactly what Father Vineeth did in his lectures and in his writings. That is precisely the reason why many of his former students consider him to be a great teacher who, not even for an instance, doubted about his foundational commitment to the person of Jesus Christ. In fact, as Father Vineeth sees it, his unwavering commitment to Jesus has liberated him from many meaningless shackles of Christian as well as Indian traditions, and has instrumentalized him to look for meaningful means and methods to articulate and celebrate our commitment to the person of Jesus in the Indian cultural milieu in which we existentially find ourselves.
His conviction of the needed integration of Christian faith and Indian genius, as it is called forth by the incarnation of the Christian faith in the Indian soil, initiated a search for a proper Indian vision, which would enable him to effectively bring the person of Jesus to the people of India. His theological vision is very clear: “Christ, being the divine Word in whom and through whom humanity and the whole universe have been conceived, is the experienced synthesis of all, of all humanity and divinity in one. The Indian vision, though it does not speak of Christ, does stand for this cosmo-theandric synthesis to be realized in every man. The final level of this consciousness is simply bliss (ānanda) as it nears and unites with the Divine Self. Christ is the Word in whom the greatest synthesis of all creation has taken place.” The definitive Christic foundation of the thought that Father Vineeth had inculcated in himself, which he wanted to share with his students and the wider public made him involve in a wide range of activities of academic as well as spiritual nature, all of which, according to him, should initiate ongoing processes of transformation in every Christian.
Having integrated the best of the East and the West through his deeper analytical study and an ongoing integration, the mission that Father Vineeth undertook was taking a very clear shape. As he has put it in the Foundations of World Vision, “our mission is to realize this divine within our consciousness and to testify to it and not simply teach something about the atman or consciousness.” So, his teaching mission, that lasted almost four decades, was to share the experiential content from his inner consciousness. He believed that “sanctity is never the academic knowledge of truth but the actual realization of truth in one’s own life.” As one cannot share with others what one does not possess in oneself (nemo dat quod nonhabet), Father Vineeth’s full time teaching and research were coupled with his constant search to realize the Divine Consciousness within himself. True to his inner call, he made it a point that his erudition was integral to his spiritual quest. His commitments as an academician did not come in the way of his ardent commitment to experience the person of Christ in silence and interiority. I can attest to it from my own personal experiences (though sporadic were my encounters, during my seminary days between 1985 and 1989) that Father Vineeth could be found in the late hours of the day and, sometimes, early mornings in front of the Tabernacle. He used to spend hours in Eucharistic adoration and deeper contemplation in a small chapel located in one of the living blocks in which I used to live as a student. Despite the long hours spent in research and teaching, his insistence for spiritual realization, which was always his priority, was not sacrificed for any mundane achievements. He knew that his inner yearning was to be with the Lord; he knew that his personal experience with the Lord will give him the orientation and focus in being and becoming what was in the Divine plan for him. Thus, charged with the Divine spark, captured in those long hours that he spent with the Lord, resting in Him, Father Vineeth brought to his lectures and writings a divine aura that made his person and teachings really a unique blend of human and divine consciousnesses.
5. Involvement in Inculturation: Quest for Rootedness and Relevance
The inspirational teaching of philosophy and theology at Dharmaram and many other centres of higher learning across India and abroad carried out by Father Vineeth from 1965 was simultaneously marked by his creative involvement in the inculturation movement that was given an impetus through the breakthrough in the Vatican Council II. After the Council was concluded, slowly the Indian Church in general also received a wake up call to make strides in making the Church in India really Indian in worldview as well as in liturgical and cultural expressions, which were heretofore largely carrying on the vestiges of the western categories and thought frames. The positive direction and encouragement stemming from the Council’s spirit had to be transformed into everyday living as far as the Indian Christian living is concerned.
With the deeper understanding of the Indian ethos and practices that he had acquainted himself with, along with a group of eminent colleagues at Dharmaram, and his spontaneous spiritual outlook that dared to venture into the uncustomary and unconventional domains if they are found to be worthy of facilitating genuine God experience, Father Vineeth became one of the pioneers in the attempts of inculturation in the whole of India. One of the most important and unique contributions that he had made was to provide leadership (along with his professor A. Mathias Mundadan and many other collaborators) in the formation of a centre for liturgical inculturation in Dharmaram College. The first attempt was to design and conduct a prayer session along the line of Indian style meditation, which was also accompanied by the chanting of Sanskrit bhajans. Apart from some para-liturgical services they had conducted, the centre became important, later, in taking up the challenging task of formulating an Indian Christian form of Eucharistic Liturgy. After having studied various Hindu practices of worship in different places and personally imbibing the spirit of those practices in and through meditations, Father Vineeth and his companions developed a complete Eucharistic Liturgy, based upon the then used official version of the Syro-Malabar Qurbana. Consciously retaining the central part of the Eucharist in the form of the Anaphora of Addai and Mari, they integrated a lot of meaningful Hindu ritualistic practices to make the celebration of Eucharist very much experiential and relevant to the Indian context and psyche. It was to the credit of this team of Dharmaram, which was headed by Father Vineeth, and the persuasive good will of the then ecclesiastical and CMI authorities, that, finally, this Indian Mass was twice celebrated during the All India National Seminar on May 23, 1969. As many bishops and delegates from all over India participated in this celebration, who were genuinely appreciative of the whole Eucharistic celebration, it gave a unprecedented recognition to this initial but bold move for taking the Indian Church to a new direction.
Although later on official interventions had halted this innovative movement and Dharmaram has almost given up its pioneering leadership in the much appreciated attempts of inculturating the Church life, the successful initial attempts, especially the Indian liturgy that Father Vineeth and his companions and students had developed must be appreciated and recognized. Had it not been for this initial move, probably, the later thrusts made by some mission dioceses and the National Centre (NBCLC) in Bangalore would have taken some other direction. It is true that the Indian Church as a whole has taken almost a reversal attitude, especially with regard to liturgical renewal and inculturation; yet, the spirit of openness and the quest to design a more meaningful liturgical celebration that were at the back of these earnest attempts must be recognized and resuscitated. What we lack now is the foresight and farsightedness among the hierarchy and the innovative and daring attitude among the theologians, both of which need to be firmly rooted in the sound and deep God experience with its unwavering centrality in Jesus Christ.
In his 2004 book, titled the Asian Vision of God, Father Vineeth, in no unmistaken terms, declare that he is deeply interested in inculturation and dialogue. For him, it was not merely an academic endeavour, but the result of an earnest search to give expression to his own faith commitment to Jesus in forms and practices that would truly reflect the religious sensitivity and cultural ethos which are, indeed, closer to the Indian heart.
The leadership and initiative of Father Vineeth seen in the area of liturgical inculturation, contrary to the unfounded criticism of a bunch of detractors, were not limited to sheer externalities. His Christian experience was more at home in the Indian worship patterns, as they were more akin to give vital expression to the inner depth that he had encountered in the person of Jesus Christ. His own personal conviction that knowledge must be transformative, that each one should become what he or she knows, was fundamentally a Christian as well as Indian emphasis. While the ancient Christian dictum insisted that “every Christian is another Christ,” the Muņdaka Upanişad maintained that “he who knows the Supreme Brahman becomes Brahman himself” (III.2.9). Hence, he wrote: “Knowledge and existence should embrace each other. In human beings absolute identity of these will never take place. However, it should always be a process of becoming more and more intensely one.” Moreover, his quest for inculturation was also backed up by a sound Christian theology, with its sufficient grounding in Indian thinking. So, he was not looking for sheer external adaptations, but was more insistent upon deriving the inner spirit of incessant quest for the Ineffable which cannot be finally and completely grasped through any human method, whether religious or scientific. This deeper quest enshrined in the Indian ethos and worship patterns, Father Vineeth wished, would give a better edge to the Indian Christians to make their faith experience more at home and effectively articulate, without in any way diverting or distorting the Christian uniqueness.
In fact, Father Vineeth was convinced that an authentic religion that Christianity is cannot but support attempts of genuine members to make Christian practices in tune with the ethos of the community in which it gets rooted. According to him, a “religion that curtails the freedom of thinking and nips off the philosophical growth of the world is no authentic religion at all.” So, although the Church is in need of a definitive direction with regard to the practice of Christian faith, undue emphasis on external ritual practices, especially by basing on some of the traditions that are not at all relevant to the people and their faith experience, especially on the pretext of preserving the patrimony, should be eliminated; on the contrary, identifying the fact that the personal faith encounter of a Christian in the person of Jesus Christ as the most central Christian patrimony and facilitating its continued experience in the lives of all Christians through more personalised forms of prayer and worship would make the Indian ecclesial life more vibrant and meaningful.
As he could delve deep into the inner core of Indian spirituality, through his mastery in Hindu scriptures and cultural forms, his initiative of inculturation was more refined and oriented. All his initiatives had a very clear orientation as to effect a deeper level of Christ experience among the Christian faithful in India. As he was already rooted in firm Christic experience, it was spontaneous for him to make a deeper theological synthesis of various faith dimensions with the cultural and ritualistic practices. He was very clear about the course of action: “In the process of inculturation what we are really concerned about is not to swallow any thinking from any other sources, but to absorb into us the basic pattern which is not incompatible with our Christian faith.” Furthermore, the attempts of inculturation and dialogue, both of which were the existential passions of Father Vineeth, were fundamentally originating from his foundational experience in Jesus Christ, which was beyond any doubt or challenge. In calling his theologizing attempts in the context of inculturation and dialogue as his own story of life, Father Vineeth makes his unwavering faith statement as follows:
From the point of view of faith, Jesus is seen as all in all. He is not merely a historical person who gave us a religion. Christian faith does say that Jesus is genuinely historical. Historiography will say that Buddha is historical, Nabi is historical. Hence, historicity of Christ alone is not the decisive factor in Christian faith. It has other dimensions as well: where Christ comes from, how he operates, and where does he lead us to… Now it is through the eye of Christ, which is the Spirit of Christ abiding in me, I look at other religions. As Christ is the Word who became flesh, through whom everything was conceived and created, through my eye of Christian faith, I see the touch of Christ in all creation and the Spirit of Christ operating everywhere… Christ experience as the eternal Word of the Father, who lived on earth, died for us, breathed his spirit into us is certainly part and parcel of the content of the Christian faith. If such an experience is deprived of from the content of Christianity, there is nothing specifically Christian in it. There is nothing also to share with other religions.
So firm and clear is his faith commitment ensuing from his personal realization; he believes that his attempts to encounter other religions, involving in dialogue with openness, and trying to imbibe the best from their cultural and noble religious practices would only enhance attempts of a Christian community to deepen its Christ experience.
Another distinctly pioneering involvement of Father Vineeth is seen along the line of developing a new style of Indian Christian meditation. His personal preference for prayer and contemplation had attuned him not only to experience the Ineffable in the form of Jesus in his own heart, but to make it more vibrant and effective through the use of the methods of prayer emerging from the cultural ethos and religious practices of the land. His ‘Indian Meditations’ are well appreciated by many so much so that the organisers usually insist on having, at least, a meditation session along with the lectures that Father Vineeth offers, be it in the Ashram or outside. His unique blending of the Christic centrality and the Indian style of meditative prayerfulness, coupled with rhythmic chants, that many a time he himself would compose, presents before us a seasoned Indian Christian master of meditation.
In spite of having pioneered the inculturation movement in and through the avenues of Dharmaram for almost four decades, the overall feeling is that of discontentment. Not only did the initial enthusiasm from among the authorities and theologians fade away, but contrary to the expectations, the Church seems to be almost backtracking on any initiative for the renewal of Christian life and practice in the Indian context. One of the lame excuses that many detractors come up with is the so-called radical argument that liturgical inculturation must always begin with a more fundamental theological synthesis and doctrinal clarity. However, many a time, they conveniently forget the historical fact that no local Church or Rite of the Catholic Church had come up with a distinct and dogmatically fool-proof theological position, which then led to the formation of a liturgical celebration. As the community of believers came together for worship, the first thing to happen was the spontaneous facilitation of celebrating their communion in Jesus Christ at the table of the Word and at the table of the Bread, and only later did theological articulations were given shape and their dogmatic authenticity was debated and established. Indian Church is in need of being led by the Spirit and the Spirit-filled leaders, instead of being led by those who do not let the Spirit operate among the faithful.
Further, Father Vineeth laments that the Indian Church needs to liberate itself from the cultural shackles of the West. He writes: “The Church in India still looks to the West as if the ideal Christianity is in the West. In a country that floods with mystical and devotional literature it still uses the prayers and liturgical texts of the western Church. Though the eastern Church is an exception to this sense of fidelity to their own identity and tradition, it is often so uncompromising that they become the preservers of certain Middle East traditions, no matter where they are now actually living. Quite contrary to the genuine nature of the Oriental Church, today it seems that change to the local culture is more difficult in the Oriental Church than in the Latin Church.” Thus, whether it is the church of the East or West, the slavish allegiance to the traditions bequeathed from alien cultural milieus, which were originally forced upon the Indian Christians through hook and crook coupled with political might than the genuine need originating in faith experience and expression, it shall be the quest of the Indian Church, of all the three Rites of the Catholic Communion and of all other Christian denominations, to develop not only an Indian face but also an Indian being (sat) to the Church in India, which I believe, along with Father Vineeth, is the existential need of Church, if it were to be really rooted in the cultural and religious psyche of the people and land.
6. Interpreting Religious Life: “In Search of Meaning”
Joining the Carmelites of Mary Immaculate (CMI) congregation in 1950 marked the first step in a long search for integration and authenticity in the life of Father Vineeth through the portals of religious life according to the Catholic tradition. While being committed to the call he had received from the Lord and positively imbibing the traditions of the Indian Carmelites, he prepared himself to make the definitive commitment of his life to Jesus the Lord in an attempt to unravel and relish His “all-enfolding love.” Christian religious life, for Father Vineeth, is an ongoing process that leads a person into greater integrity in his or her commitment to the person of Jesus, which, in turn, leads to authentic Christian existence. Although he does not limit authenticity exclusively to committed religious, he is of the opinion that this special commitment and its ensuing responsibilities, if fulfilled in the right spirit, could lead any one to authenticity.
Having lived his religious life with unwavering dedication for a period of three decades, in 1979, Father Vineeth crystallized his reflection on religious life in the form of Call to Integration: New Perspectives in the Theology of Religious Life. This 143 pages long monograph draws an integral picture of Catholic religious life, by bringing together pertinent insights of philosophers and theologians along with the proven Gospel values that enshrine the total self-giving commitment inspired by the love of Jesus. Insisting that it is neither a philosophical treatise providing problem resolution nor a psychological handbook for quick-fix solutions that have a lot of market value among the present generation religious, in this work, Father Vineeth intents to offer a definitive plan of action for all Christian religious to establish integrity and authenticity by setting up his or her innermost centre in the intense union with God.
As religious life is primarily a personal call, received in the context of a Christian community, it should not be disgraced by attuning oneself to any institutional framework: it has to vibrantly remain primarily as a person to person relation, between the called person and the person of Jesus. It is fundamentally a call to be transformed in the Spirit, a transformation that has to be vibrated and shared among the other members of the human society in view of transforming the whole universe by the Spirit. A religious is fundamentally a catalyst of integration in the modern world of fragmentation and individuation. The presence of religious within the heart of the Catholic Church is said to facilitate “rediscovering the original meaning of religious life, to save it from the present effects of institutionalism, and to rearticulate it to the people of our time.”
Call to Integration offers an excellent analysis of the theological foundations of the commitment taken up by a religious person along with the vows and the communitarian life, the latter two as facilitators of one’s continued unconditional surrendering to the Word in his or her being. Father Vineeth himself beautifully summarises his detailed theological reflections on the vows as follows:
The religious surrenders to the Word his very being, his flesh, his humanity, what he most intimately is. This unconditional offering of his flesh to the Word is what we understand as chastity. His flesh, however, is situated in the world; man finds himself as a being in the world. His offering of the self is complete only when he offers with it the world which forms his larger self, the world in which he finds himself. This surrendering of the world, of all that he has together with all that he is, is the sum and substance of the vow of poverty. When he has surrendered his being as well as his having, his flesh as well as the world of his flesh, his main concern is to listen to the Word of God and to realize it meticulously in his being and in his having, in all that he is and in all that he has. This concern for realizing the Word in all his life, in his being as well as his having, is the essence of his obedience.
The self-oblation that each religious performs on a daily basis in view of attaining the ultimate integration, according to Father Vineeth, would be meaningful and fruitful only if it is founded and centred on the Word of God. Hence, along with the vows, he considers that a deeper prayer life and a communitarian living are inherently part of Christian religious life.
Regarding prayer, Father Vineeth emphasises that it must primarily establish a personal relationship with the centre of one’s being, i.e., Jesus Christ. Although certain patterns of prescribed prayers may be required for the communitarian spiritual exercises, he is of the opinion that undue emphasis on tradition, rubrics, and ritualism would only undermine genuine spirit of prayer and make it a shallow show of ritual performance. In fact, his emphasis of attaining a higher level of Christ consciousness among the religious, facilitated through continued prayer and meditation, can be realized only by spontaneously giving expression to more personalised and vibrant prayer forms. As “rituals are the external expressions of internal dispositions and attitudes,” “we need a continuing revision and renewal of the forms of worship and prayers in every religious community.” Indeed, it is the prayer understood as meditation, concentration, and self-surrender practised by every individual that ultimately facilitates the fine-tuning of everyone to the Divine, that power Source from which we could channelize the power needed for dwelling in the Spirit. Indeed, it is transformative as well as liberative. It lets the individuals to be themselves by giving the inner courage to be; a community of religious who have earned the courage to be at their personal level would finally be constituted as powerful and effective witnesses of the Word to the rest of the humanity.
The insistence on the importance of prayer and contemplation as an essential dimension of religious life does not let Father Vineeth to be blind to the demands of apostolate in the life of committed religious. In fact, he considers all apostolates to be means of extending one’s consciousness, charged with the Divine consciousness, to the rest of the humanity and creation. It has to be a spontaneous outflow of the enlightened and enhanced consciousness, whether it is at the level of uplifting the poor or fighting against injustices prevailing in the society. The outlook of integration that Father Vineeth insists as the goal of every religious, which can be attained only through the re-centring of each religious, should not curtail us from activism that is called forth in various social and cultural settings. In his Prayer and Power he holds that the activist is there in each one of us completing the integrating process. What he advocates is the enhancing collaboration from the contemplative and the activist within the domains of religious life, and not mutual exclusion:
… the contemplative turns to the activist and the activist turns to the contemplative. They are both in each one of us but in different degrees of realization. Hence, some are prone to be more contemplative and their realms of action restricted to research and selfless actions in everyday life. But some others are more active, and so with the contemplative ardour they acquire through prayer, they enter into the arena of more demanding action, involving even physical confrontation. In this context the contemplative should support the activist and the activist should feel at home with the contemplative. Both are trying to re-centre the universe in its divine centre.
Although individuals may differ in the degree of their contemplative and active dimensions, according to Father Vineeth, every religious is called to integrate these two vital dimensions of Christian existence in his or her life.
A life of total surrender that every Christian religious is called to live is epitomized in blessed virgin Mary, the mother of all Christians. For, in her, Father Vineeth sees the model of a perfect Christian bhakta, as one who has totally surrendered oneself in loving devotion. According to him, in Mary, we find all the nine features of a perfect bhakta as enunciated in the Bhagavatam (such as śravaņam, mananam, vandanam, kīrtanam, smaraņam, sevanam, dāsyam, arpaņam, and ātmanivedanam). We come across with it in a beautiful meditative reading of the first chapter of the gospel of Luke that Father Vineeth makes. The continued surrender to the Lord’s will that characterises Mary’s life, from annunciation to the death and burial of her only son Jesus, accompanied with the contemplative response to every divine intervention and a perfect designing of her daily life lived in the given setting could be taken as the model for a religious of any time and any place. Hence, great is the admiration that Father Vineeth has to the person of Mother Mary.
As far as a Christian religious is concerned, the attainment of integration shall not only be restricted to the integration that a person attains in himself or herself; in order to be complete, it must be extended to the entire cosmos. The Christian religious, if truly an integrated one, is called upon to be a jīvanmukta, a liberated one who continues to engage in the liberation and integration of the rest of the world.
7. “My Lord and My God”: Aspirations of a True Son of St. Thomas
The most sublime faith affirmation in the post-resurrection community of Jesus’ disciples is found in the words of St. Thomas the Apostle, “My Lord and my God!” (Jn. 20:28). In spite of the doubting character attributed to St. Thomas by some commentators, a closer look at the context indicates that Thomas’ insistence was welling up from an ordinary human being who lived with Jesus for quite some time and in whom he had so much of confidence and commitment. However, his personal experience, at a very deeper level, facilitated by Jesus himself, paved the way not only for shedding his stubbornness but also for a spontaneous total surrender to the Lord and God. The way of Thomas, as it could be gathered from this foundational experience in Jesus, offers a paradigm for the Indian Church, the foundation of which was sealed in his blood.
This is the experiential method that is the pivotal point in many a discourse of Father Vineeth. Indeed, it is the thrust of his teaching as a venerable Guru that he has imparted to all those who have sought his assistance in the growth in religiosity and a steady life in ‘Jesus Consciousness’. If we go through the writings of Father Vineeth, we come across with repeated references to the centrality of Jesus experience in being and becoming a Christian. We read in one of his inspiring mystical poetic compositions:
You are the adorable Lord,
The One without beginning and end
Life principle of my soul
Strength, salvation, and eternal bliss
You alone are the peace and hope
You alone… You alone…
True to the nature of Christian life that is founded on the paradigm of Apostle Thomas, the Indian Church, in general, and the Syro-Malabar Church, in particular, have the bounden duty to design their ecclesial life in such a way that personal encounter with Jesus Christ would be the cornerstone of all endeavours, whether it is daily Christian living of an ordinary faithful, the climactic liturgical celebration of the Eucharist presided over by the priest, or the governance of the Christian community along the hierarchical structure. Personal encounter with Christ and that alone shall be the criterion in choosing the right act and the right person as far as any ecclesial event is concerned.
The life of Father Vineeth attests to the fact that he is a true son of Apostle Thomas inasmuch as he has been earnestly striving for this centrality in Jesus experience; his sole aim is to seek and live in the continued encounter with Jesus. In the preceding discussion, I have already described how he was preparing himself for the personal encounter with Jesus, and how he continues to remain rooted in that personal relationship with Him. His yearning is very down to earth:
Give me your power
To remain the same
In fame and blame,
To feel your loving touch
Which makes me steady and strong.
The quest for mystical union, which is said to be the burning desire of a sincere seeker is centred on the person of Jesus. Having had partaken in that unique experience for once, at least, the seeker cannot be snatched away from it: he would remain grounded in that, whatever might ensue in the ever unfolding life. Father Vineeth has beautifully captured his inner status in a couplet as follows:
United in Him your life entire,
To Him subdued all your desire
Arm in arm, you march with her
To the Gates of Heaven that all aspire.
Contact with Jesus, the divine source, is not merely a temporary soothing experience, which everyone would wish to relish, as it is usually done in ordinary human encounters. Centrality in Jesus brought about by a genuine personal encounter necessitates a re-centring of one’s own consciousness and the life of one’s community. This is what we find in the life of Apostle Thomas and his later mission in India. Moreover, re-centring of the life of a Christian when he ultimately encounters Jesus can really shake up many a comfort zone in one’s life; it may not only challenge one’s own accepted rationally justified theories, social frameworks, and spiritual comforts but would basically challenge and enlighten the inner core of the person. Once the accepted foundations are challenged and shaken by the foundational experience ensuing from a Jesus encounter, it becomes necessary for the seeker to confront some situations and structures that establish and perpetuate injustice, sometimes, even in the name of Jesus and his Church.
We find such a courageous move on the part of Father Vineeth in one of his books, Justice and Reconciliation. As he was sadly aware of the injustice done to the Syro-Malabar Church by the Latin hierarchy over a long period by suppressing the right for freedom and self-rule of the former, that too on the pretext of serving the good of the Church, and as all the ecclesial structures favouring its continuance, Father Vineeth squarely confronted the authorities as well as theologians with his penetrating analysis of the sad plight. His sharp criticism of the injustice perpetuated in the Indian ecclesial circles, I believe, welled up from his inner consciousness enflamed by Jesus experience that demands justice and freedom for all. It is very clear that Father Vineeth had no personal quest for temporal powers and his arguments were not at all designed along that line. However, the continued denial of justice to the Syro-Malabar Church through hook and crook, always kept sugar-coated in the jurisdictional language, especially in the name of ‘unity of the church’ argument, could not convince him of the sincerity among the ecclesiastical authorities, and, hence, he unmasked the injustice in no uncertain terms as follows:
… It seems to me that the Latin jurisdiction in India, as it operates today, is one of the most inhuman and unchristian power-structures that exists in our world. It is inhuman, because it denies human dignity and equality to the Orientals. They are denied the right to exist and express themselves freely. It is unchristian because it is against the Law of Christ, which is love, to keep people suppressed by the tyranny of law, for the benefit of another group. After the Vatican II, the present structure is also illegal, in the sense that the structures are retained in flagrant violation of the directives of the Decrees.
Although his sincere plea was not completely heeded by the ecclesiastical authorities, it did make an impact in letting things move in the right direction. At least the consciousness of many Latins and Orientals was enlightened with regard to the injustices prevailing in the Indian Church. It is worthy to note that the classical analysis coupled with philosophical acumen and theological depth that Father Vineeth has carried out in this monograph is still considered to be substantially true and groundbreaking in intent. As we go through the pages of this work, we could feel the genuine concern of a true son of the Church and his sincere desire to see that the Church, the champion of the cause of the justice, succeeds in setting the things in order first within itself, so that she could claim that she is the true representative of Jesus and his legacy. Apostle Thomas proclaimed his faith in Jesus and confirmed it in and through his life dedicated to the Word, even to the extent of shedding his own blood for Jesus. Father Vineeth, imbibing the true spirit of a Christian disciple, treading the path of faith opened up by St. Thomas, goes deeper into his faith experience and fights for the true freedom of the community that the Apostle had founded within the larger community of Christian disciples!
It is so puzzling that a Church of Apostolic origin, existing almost for twenty centuries in India, constituted exclusively of the natives and more Indian in approach and practices, although the vestiges of Middle Eastern and Latin traditions still pose a problematic to it, has to follow the dictates of another church for its life and mission. While the missionary endeavours of the Latin Church thrive without any external hindrance, especially with a large number of intake of missionaries from the Syro-Malabar Church, the authorities need to be more conscientious with regard to the continuation of colonial policies perpetuated in the name of the unity of the faithful. In fact, multiple jurisdiction is a fact within the Kerala territories, where the Syro-Malabar Church was already an active and recognized Christian community as the Latin Church arrived in the sixteenth century; indeed, even at present, the Syro-Malabar Church has its faithful and Hierarchy spread all over Kerala and in spite of that the Latin dioceses are established in many places, even though their numeric quantity is comparatively far lesser than what is stated to be the case in many cities elsewhere in India. Thus, when it comes to the territories outside Kerala, which are already claimed to be under the jurisdiction of the Latin Church, its authorities vehemently oppose multiple jurisdiction and fight tooth and nail to keep away those pastors of the Syro-Malabar Church from attending to the spiritual needs of the faithful with freedom and justice. It is strange that a native Church continues to be suppressed by other natives just because the former comes from a different spiritual and liturgical tradition.
As the puzzle remains unresolved even in the twenty-first century, let the original ‘way of Thomas’ rooted in the personal encounter with the Lord and the ensuing faith proclamation give firm foundation for the faith life of the people; the spontaneous mission mandate received from the Lord shall be carried to the corners of the world despite the opposition from any power. As the personal faith experience gets deepened, let every member of the Syro-Malabar Church be equipped to come to the proclamation, “My Lord and my God!’ No one, then, will be able to challenge or block the celebration of faith and proclamation of the Word carried out by the sons of Apostle Thomas, especially any where in the Indian soil.
8. Dharmaram to Vidyavanam: “Knowing Is Becoming”
As a renowned scholar of western as well as Indian philosophy and as a pioneer in Indian-Christian theology and inculturation, Father Vineeth had made a name for himself in the academic and Christian religious circles. His four decade long teaching at Dharmaram College and many other centres of philosophical and theological learning made him a stalwart in seminary training. His natural aptitude to be wholeheartedly committed in the task he takes up made Father Vineeth invest the best of his endowments for the philosophical and theological training and character formation of many young seminarians who aspired to become priests. His simplicity in personal contacts and the clarity of thought made him dear to so many of them, which, in turn, gave him the opportunities to impart his vision and outlook to them in direct and indirect ways – both inside and outside of the lecture halls.
While “philosophical training [of seminarians] must … provide a world vision which would help to live one’s faith and religion,” theological training shall make available the tools to deepen one’s faith experience with the help of intellectual tools at their disposal. The training into the Upanişadic method of learning, which was prevalent in the Indian gurukula system, attracted him so much that he wanted such a personalised instruction to become part of the seminary programme so that personal transformation could be effected along the model of Jesus Christ. Indeed, if done, he believed, those who complete their studies would go out into the world as ‘other Christs’.
It was, therefore, one of his convictions that the seminary where future priests are trained must not end up merely in imparting knowledge, just as it is usually done in other academic institutions. Having spent most of his life within the seminary premises, till he voluntarily retired, he was acutely aware of the strengths as well as the weaknesses of the seminary programme. He wrote in The Asian Vision of God:
The Christian resonance to the Upanişadic approach can be appallingly different if Christ is looked upon just as an object of our study and research. Long years of seminary formation make Christ too much an object of study, a theme of research, a matter of discussion. As far as academics are concerned, hardly any attempt is made to make a study realizational. An intellectual genius may write a PhD thesis on the divinity of Christ, and secure a creditable degree from a Catholic university. But it is not necessary that Christ lives in his/her heart. Holiness demands a becoming process, and in the Christian sense, a becoming of another Christ. If we look with this eye into the Upanişadic search for divine wisdom, it will make greater sense to us and pave a path of spiritual realization.
As a result of the questionable method followed in the seminaries, Father Vineeth laments that “the Indian ideal of knowing by becoming is practically forgotten in these places of formation.” Hence, the insistence on the becoming process, the inner dynamic of spiritual realization, is taken to be the core of training a Catholic priest. In fact, the becoming that is aimed at is nothing but realizing one’s divine centre in Jesus, making Him the ultimate subject, the Supreme Self within one’s own individual self.
The aspirant of Christian realizational knowledge ... understands Jesus by realizing him in his life. The spirit of Christ, once awakened, becomes the flood of light, the source of power in him. He marvels at the way it functions in and through him, the way it carries him over to its own thinking and doing. His life now becomes a continuous giving in, a continuous transformation, and a continuous silent admiration.
The effectiveness of any priestly training, therefore, according to him, needs to be tested in terms of having succeeded in developing the consciousness of Jesus Christ in an aspirant for priesthood.
As the progress made along this line was at the snail’s pace, and as his inner desire to personally involve in this becoming process without any institutional commitments brought back Father Vineeth’s original desire to live in an ashram, where he could dedicate more time for prayer and contemplation along with serious personal study of spiritual sources of various traditions. Of course, at that time, he was a full time professor of philosophy at Dharmaram Vidya Kshetram and was involved in many other national and international programmes: it was the peak of his academic career. The inner ardour to start living in an ashram was so intense that finally he decided to part from his regular academic endeavours. Discerning that this is a genuine call, his religious superiors not only gave him the needed permissions, but also supported him with the required initial personnel, material, and monetary support. Thus, slowly his longstanding desire for living in an ashram was blossoming.
Moving from Dharmaram to Vidyavanam could be seen as his own personal realization of “knowing is becoming.” The long years of study and teaching had made him wiser, not only philosophically and theologically, but also in personal realization. His deeper learning was destined not to end up in academic contributions, but to branch out to higher realms of learning, i.e., the very transformation of himself into the ever abiding Atman, the Ineffable. As he became more and more knowledgeable about the spiritual realities, his quest for the Divine was making insistent demands on his own self to move out of the mere academic world to a world that would ensure an ongoing transformation into the person of Jesus Christ, which was his central focus, be it in the academics or administration, cultural training or inculturation.
Switching from a very active academic life to a life of solitude and simplicity, prayer and contemplation, in fact, called for a paradigm shift in the life of Father Vineeth. Not only did he leave the comforts that Dharmaram and Bangalore City could offer, but also slowly moved away from the days packed with planned programmes to a life of an ‘ashram rhythm’, where ekāntata, ekāgrata, and tapasya became the second name for daily life. Indeed, there were a lot of activities: not imposed from external necessities, but called forth by the inner spirit.
The establishment of Vidyavanam Ashram was a challenging task for Father Vineeth, especially from the perspective of a sheer academician and an Āchārya getting involved in the thoroughly mundane affairs of construction of cottages and management of daily affairs, although he was always blessed with many willing and efficient hands to collaborate in the cause of the Ashram. It must be stated that the unwavering attention with which he carried out everything related to the Ashram witnessed to the practical acumen that he was endowed with.
As Vidyavanam Ashram became a reality, it was the realization of a long-cherished dream, which he first shared with Father Thomas Aykara, his companion and confidant during the doctoral studies at Oxford. Although it took almost twenty five years for the realization of this dream, the very fact that he got it done, that too with many unique features, indicates the inner thrust of this ashram ideal that he was gripped with.
In Divine Providence, we see the steady growth of Vidyavanam Ashram. From a hillock with hardly any greenery, over a period of twelve years, Vidyavanam campus has grown into a real vanam (forest) with a variety of trees and vegetation. The generous contributions of many persons and institutions have made the required moderate structures possible. As the Ashram is intent on providing simple but conducive ambience for prayer and contemplation, Father Vineeth has made it a point that all the structures shall remain simple both in style and comforts. Yet, they are sufficient for any seeker who would wish to spend a few days in recollective prayer or tapas dhyana (the forty days’ retreat offered thrice in a year).
The focus of the whole Ashram campus is the unique chapel, with a lot of impressive artworks depicting the spirit of Christian sādhana and the resulting transformation. Vidyavanam Chapel, constructed in the model of a termitary and a gharbha-grha integrated into one, invites every seeker to enter there and be part of this transformative process, which is focused on the person of Jesus Christ. Both the central glass panel depicting the Tree of Eternity with ūrdhva-mūlam that grows into the world – with the unique blend of banyan and neem trees symbolizing the divine and human blended into one – and the liturgical cycle of the Syro-Malabar Church immortalized on the beautiful windowpanes provide the necessary orientation and invitation to participate in the becoming process centred around the person of Jesus depicted in the Gospels and enlivened in spirit of the liturgical seasons. The lessons in Christian spiritual traditions, Indian sādhanas, yoga practices, satsangh, etc., offered at the Ashram are continued, personalised, and completed in the liturgical celebrations and meditations conducted in the House of God, all of which are primarily oriented towards enabling every participant to imbibe the divine wisdom through human assistance offered at the Ashram.
With its simplicity and natural elegance, silence and spiritual eloquence, Vidyavanam Ashram has already made an impact among those who have come to know the person of Father Vineeth and participated in various programmes. The success of the Ashram could be seen from the opportunities for transformation that the programmes offer to the participants. A committed seeker can receive an abundance of graces facilitated through the Ashram which would ultimately lead everyone to personal transformation in Jesus Christ.
9. Conclusion
Father Vineeth, a person of simplicity and openness, continues his pilgrimage of life with an incessant quest for the Divine. The course that he has taken at various stages in his life has led him to the present status of a venerable Guru at the Vidyavanam Ashram and to many more persons who have learned from his person. In the Indian understanding, a Guru is distinguished from an Upādhyāya and an Āchārya. Unlike an Upādhyāya, an ordinary teacher, who merely passes on information to the students and an Āchārya who offers authoritative teaching based on a text, his learning, and moral integrity, a Guru founds his authority on his inner being, which emerges from his profound learning of the holy books (veda pāndityam), wisdom on the realities of the world (vidvān), and the steadfast anchoring in the Supreme Brahman (brahmanişţha): all these come from his foundational experience (anubhava), which makes him original and creative. His creative utterances would, in turn, become the text for next generation. The foregoing appraisal of the life and vision of Father Vineeth indicates that he has already attained the status of a venerable Guru, precisely because his teaching has a sublime authority originating in his encounter with the Lord and the inner realization that he has already attained. Thus, to enshrine his personality, let me employ an expression that Father Vineeth has made to explain an authentic person: “… Such a man we call simple. He lacks duplicity. In him there is perfect synthesis of the internal and the external, of thoughts and their expressions. Such a man is loved by all, because he reflects the divine.”
At seventy-five, Father Vineeth continues in his yearning for further realization. He believes that it is further evolving in the Divine Providence and is ready to let himself be led by the Spirit. His continuing quest for the Ineffable, at this stage, may be captured in a mantra that he himself has coined for a meditation, which I came to relish when I participated in one of his meditations. It runs as follows: “Pita, tava cit bhāvana; Sadā mama hŗt sādhana” (Father, thy will is always the way of my heart!). As he continues his earthly sojourn, his quest for attuning himself to the Lord’s mind and His plans becomes the only thrust of his life; he relishes it and is happy that he is made to be an instrument in the hands of the Lord in letting many others establish and continue in the same transformative experience rooted in the person of Jesus Christ.

INTRODUCTION TO NEW HORIZONS OF INDIAN CHRISTIAN LIVING

2009-11-28T07:17:00.001+05:30

Introduction
Prof. Dr. Vadakethala Francis Vineeth, CMI, an eminent academician and spiritual guide with very firm foundation in realizational wisdom rooted in Jesus Christ, has completed seventy five years of his life which coincides with the golden jubilee of his priestly ordination in 2009. The higher education that he completed in two prestigious universities, Gregorian, Rome (PhD in Philosophy) and Oxford, UK (DPhil in Theology) shows his intellectual acumen and academic calibre.
The mission of Father Vineeth could be divided into two phases: The first phase of his mission is spread over a period of almost four decades, during which he lectured on philosophy and theology, imparting wisdom to many scholars and inspiring them to lead better Christian and human lives at Dharmaram and other institutes both in India and abroad. The second phase, though has a long history of incubation, begins with the establishment of Vidyavanam Ashram, an Indian Christian CMI Ashram to facilitate realizational wisdom leading to ‘becoming’ Christ. During this phase, very vividly we experience his ardent desire for prayer and contemplation, an abiding quest for mystical experience. Indeed, the establishment of Vidyavanam has provided not only the conducive ambience for the realizational becoming of Father Vineeth, but also has availed himself and all facilities at Vidyavanam for preparing many others to seek, to ‘taste and see’, and, thus, to open up new horizons of Indian Christian living.
Once the ideal, ‘knowing is becoming’, is realized, with its firm foundation in the person of Jesus Christ, it is natural that the supreme good that he has encountered and experienced begins to spread its fragrance, sharing its being (sat) with all who come in contact with him, be it his students, colleagues, or the seekers of spiritual wisdom.
It is the proud privilege for all his family and friends, colleagues and students to commemorate the event of his seventy-fifth birthday and the golden jubilee of priestly ordination in a fitting manner with a lasting effect. Looking at the innumerable accomplishments of Father Vineeth in the fields of academic excellence and spiritual realization, with his special emphasis on the Indian and Christian dimensions, we decided to pool together the wisdom of his companions and collaborators, with an earnest wish to contribute their might into that area of research and commitment that get uniquely enshrined in his person. Thus, the present volume, New Horizons of Indian Christian Living, has evolved, which we proudly present as the Festschrift to Father Vineeth, our beloved teacher and friend, a venerable Guru, to mark his diamond birthday and sacerdotal golden jubilee.
I am happy to present a collection of fifty scholarly articles exploring various dimensions of Indian Christian living. They are all contributed by the colleagues, students, and admirers of Father Vineeth. For convenience, these articles have been grouped together into six categories. They are (1) Father Francis Vineeth: Person and Mission, (2) Indian Approaches to the Bible, (3) Indian Christian Theology, (4) Inculturation and the Indian Church, (5) Indian Spirituality, and (6) Indian Christian Paradigms of Philosophical Synthesis. As some of the entries would belong to more than one group, it was an editorial decision to put one or the other into a particular group; that is only a practical decision. Taken together, the whole collection, I hope, would function as a reference volume to many aspects related to Indian Christian living, an area of lively research and realizational interest.
Let me place this Festschrift, together with all contributors, at the feet of my venerable Guru, Father Vineeth, with respect, admiration, and love, wishing him continued dwelling in the presence of the Lord, in whom he is already firmly established (Brahmanişţa).
Saju Chackalackal CMI
Editor

FREEDOM, JUSTICE, AND GLOBALISATION: An Appraisal of Cathedrals of Development

2009-09-12T07:59:00.001+05:30

FREEDOM, JUSTICE, AND GLOBALISATION

An Appraisal of Cathedrals of Development

Saju Chackalackal

Progress and development are two catchwords that capture the human thrust that is characteristic of the end of the second millennium and the beginning of the third. It is a matter of pride to the entire humanity that we have made greater strides through our innovative and proactive involvement. Indeed, cultural as well as economic developments have marked the human progress, enabling individuals as well as societies to surge ahead with greater focus on faster and subtler growth in every facet of life.

Economic development has become really active in the second half of the twentieth century and the beginning of the twenty-first. It is often opined that the economic growth that the humanity at large has attained in the last one hundred years is far greater than what it has made in the earlier centuries. However, as the economic development has changed the face of human societies through its aggressive strategies and fast paced activities, there is an increasing criticism that justice, the virtue that pervades the holistic growth of a society, seems to have lost it grandeur and impact. While this has been identified as a problem that prevailed all through the history of economic development, with the ups and downs of its own, the opening up of global market and the entry of the multinational corporations (MNCs) and other corporate companies and their all-swallowing aggressive business strategies, primarily and exclusively motivated by the aggrandizement of profits, have opened up a Pandora’s Box of social critique. Indeed, the new face of economic development has made life easier and comfortable for many; it has opened up new avenues of economic development for those who are directly involved in such economic affairs; however, the damage that these developmental strategies have inflicted upon the human society as well as nature is beyond measure. Hence, a sense of justice has to be necessarily established in the arena of economic development.

Generally, economic development apparently implies that wealth is created. Whether it is socialism, capitalism, or any other theory, if we evaluate the nature of economic transactions carried out and their end result understood in terms of realizing the common good or sheer profit generation, the basic operations indicate that what ultimately happens is a ‘displacement’ and manipulation of the resources, most of which are located in the nature’s bounty. In fact, economic activity involves various processes that result in the self-aggrandizement to the exclusion of others by appropriating the resources ‘owned’ or managed by oneself and others. What accrues to me matters the most; further, it also puts in place mechanisms to make sure that whatever is mine is not moved to any other; if at all I let it lose, it must be matched with further and better accumulation: that is the perfection of self-interest! Indeed, any decline or loss in one place or person would be matched by a growth or profit-making somewhere else or for someone else. As appropriation and re-appropriation of the resources continue, wealth is said to be generated and possessed by the human agents who are involved in the process. Interestingly, in view of understanding and maximizing the appropriation of resources, many theories have come into existence, the capitalist economic theory proposed and crystallized by Adam Smith and his successors being the most influential one.

The modern economic theory glorified and perpetuated around ‘self-interest’ has its foundations in individual freedom, which was the main focus of the Enlightenment thought. While the Modern philosophical speculation went in search of understanding the intricate roots of individual freedom (ontologically and epistemologically), its counterpart in economic deliberations had the thrust of establishing self-interest as the sole motivating factor of all economic transactions (economically and politically). Although such a change was collectively initiated by the forces of Enlightenment, secularism, and developmentalism in the West, by and large, the new almighty powers of reason and science continued to perpetuate totalizing outlooks, which ultimately did not succeed in liberating humanity to its inner yearnings for freedom and holistic development welling up from the depths of human consciousness.

The free trade policy emerging from the economic theory of Adam Smith paved the way for a new ethos of profit and a new world of individualism. He has put in place a maxim for economic activity to the forthcoming generations: “It is not from the benevolence of the butcher, the brewer, or the baker, that we expect our dinner, but from their regard to their own interests.”[1] With this primary focus, capitalism essentially operates with investment of money and other resources (i.e., capital) in order to fetch the highest economic returns. Although investment in any such endeavour involves high risk, as the return may sometimes be almost naught, basic doctrine of the capitalist mode of economic transaction and development centres around the maximization of resources and profits and the minimization of expenditure and losses.

Under the capitalist system, the individual – at the exclusion of the society – became the primary agent, where profit-making remained the sole motivating force of the economic transactions, and economic development began to envelope the entire spectrum of social life, inaugurating a new era of economic supremacy. The sense of values or the thrust of attaining a virtuous life was turned upside down as the new all-enveloping economic thrust began to assert in every area of life. A new value consciousness centred on self-interest and profit-making slowly began to get settled even in the social consciousness so much so that thinking and acting started happening along the line of the individual. At this juncture, it must be noted that the common good – projected as the ideal of the society – was slowly replaced by self-interest. Anything was right provided that would accentuate individual self-interest through profit enhancement.

Indeed, the capitalist doctrine could not get a universal support; there were thinkers and politicians who attempted to come up with alternate theories, the Communist doctrine popularised by Karl Marx being the most important contender. The quick acceleration of economic development, witnessed across the globe during the so-called Cold War period, is categorized into western liberal developmental economics in tune with the capitalist market dynamics and the Marxist inspired socialist economics with central planning as its key feature. What could be identified as the common denominator of both these developmental strategies is the unmistakable emphasis on industrialisation. In fact, such an outlook on industrialised developmental economics went to such an extreme that only industrialised countries were tagged as ‘developed’, while others were subtly sidelined as underdeveloped, which even included some nations which were desperately trying to catch up with the new, though deficient, understanding of development.

This new world of aggressive and unjust economic activities – ensuing from the capitalist doctrine and practice – exclusively oriented towards the profit of the individual started making ruptures in the social sphere. As self-interest permitted the new generation capitalist economic activity to go to any extreme, provided that would generate or increase profit, some made their way to the height of economic prosperity, while many others were on a slippery slope, moving on the opposite direction of depravity of resources and justice.

If you were to line up countries according to GDP per capita today, you would find two clusters: one poor…, the other rich… There are middle-income nations spread thinly between the extremes (China, Brazil, Venezuela, and Argentina are prominent examples), but a large cluster of countries (in sub-Saharan Africa, the Indian subcontinent, South East Asia, Melanesia, and Central America) – with a total population of 2.3 billion – produces an average $2,100 a year per head, while another, smaller, cluster (Europe, North America, Australia, and Japan) – with a total population of a little under 1 billion – enjoys an average annual income of $30,000.[2]

The world certainly appears to be polarized on what economic practice is ultimately contributing by dividing the whole world and, then, retaining and expanding the wide gap among the nation states. Indeed, successful establishment of the freedom and self-interest of a few finally turned out to be a closure of the opportunities of many even for basic survival, extending from the degradation and destruction of nature to the inhuman and subhuman conditions meted out to those who are on the bottom line of economic operations.

There is an eternal conflict between the capital and labour when it comes to the capitalist dynamics. It has been highlighted by Karl Marx and many others subsequently. Yet, in the new global capitalist market, there are certain dynamics around the labour that pose serious issues of justice. A liberal approach insisted by the modern version of global market maintains that there must be free flow of capital in order to facilitate greater success of the market forces. Indeed, this has facilitated the global players to move freely by establishing their business kingdoms the world over. It has not only opened up the global market to these business empires, but has given them the opportunity to exploit the resources of the new territories without the burden of transporting them. Further, availability of cheaper labour is also one of the main incentives for these global corporations. Although the capitalist slogan of best quality for lower prices has always remained attractive even to the masses, what has happened in the new liberal world of business is the fact that the prices of the finished products remain the same the world over (e.g., a laptop costs almost the same around the world), but the prices paid to the labour would vary from location to location (e.g., an IT engineer is paid differently in India and in the USA), ultimately contributing to the great enhancement of profits to the global business giants. While taking advantage of not necessarily paying the taxes in the original country where the company is located, they have been successful to manoeuvre the local politics and doctor state policies in their favour. Thus, while the prices of the capital and the finished products have soared to new heights, the labour has suffered setback after setback, finally leading to a lot uncertainty with regard to its future. Even in the twenty-first century, labour continues to be at the mercy of capital, so much so that labour finally loses the dignity that it deserves from the point of view that human beings are the primary agents that are adversely affected by any such move. Moreover, in the recent past, starting with the US President Obama’s political entry and the declarations made even by religious leaders, relocating labour from one country to another also is being challenged and is even condemned as unjust. Such declarations are basically found to be unjust as they totally fail to take stock of the ground realities. While maintaining that the free flow of capital must be made more vigorous by opening up every national economy – through the subtle strategies of international agencies such as World Bank and IMF – it is unjust to put excessive curbs on the labour alone. In view of balancing the free flow of capital from those who possess it, what is justifiable from an ethical point of view is to permit the free flow of labour as well. Even if some restrictions need to be put in place, just as being done in the case of capital, justice requires an insistence that labour is also treated on par. The outspoken international agencies and political as well as religious leaders need to cautiously consider the offer of global capitalism to lead to a win-win for all; winning shall not only be the prerogative of a few who have upper hand in manipulating the economic and military affairs of the world. Justice demands that the present system of exclusive safety measures for capital must be extended to safeguard the interests of labour. If done, that would constitute one step ahead in realizing justice in the onward march of global capitalism.

One of the fundamental claims of capitalism and neo-liberalism is that the market is capable of operating on its own and there is no need of any state intervention. The extreme form of such a claim has successfully maintained that state interventions will have adverse impact upon business transactions, which would ultimately fail the capitalist theory itself. As such capitalist claim is that state is practically superfluous for its successful operation. However, this claim seems to have lost its teeth in the wake of recent economic recession and the constant cry for a bail out from the state. In the context of 2008 economic recession, at least a few MNCs have declared bankruptcy and others have liquidated, ultimately transferring the burden, i.e., the losses, on to the state, which indirectly falls on the shoulders of the people themselves. While the capitalist practitioners maintain that the state does not have any right to share in the profits that they pocket for themselves, when it came to the bail out plea, the system has no pang whatsoever to appeal for public funds. Indeed, the self-corrective and triumphant tone seems to be absent as the capitalist strategies show their vulnerability. Surprisingly, the bailout plans offered by the state also do not seem to make any permanent resolution of the problem; they are mostly temporary stopgap solutions. Even if the global recession started in 2008 comes around through the temporary measures put in place around the globe, there is no guarantee that the neo-liberalist practices in the global market would succeed and create a win-win for all. The losers are aplenty that many have already lost their faith in the dogma of capitalism per se.

Moreover, the purported global nature of market and development advocated mostly by the industrially developed and financially manipulative nations is popularized and has been successfully tailored into the policy making of other nations through the pressure tactics of the international agencies like World Bank and World Trade Organization, with a view to finally and absolutely help its advocates whereby their markets are widened beyond national regulatory mechanisms. Such policies enable the global business concerns to siphon out huge profits on capital investments from the newly targeted markets and economies, ultimately to the detriment of the industrially underdeveloped or developing nations with a large market potential.

In the context of global capitalism spreading its wings, we must pose certain questions: Are human beings and other species ‘excludable’ from the use of certain basic goods? Can such basic goods be sold either by an individual or by the state? Can we conceive of a society where such basic goods would remain the property of all, so long as they continue to be basic to the survival of all species? Isn’t it necessary to retain ‘open access resources’ for the sake of enabling all species to survive, which would naturally engender a life worthy of mutual enhancement and support, but by keeping capitalist exploitation at bay? That is, the private initiatives and incentives that would lead to exclusive access to either part or whole of such open access resources must be kept away so much so that no one would be excluded from having free access to basic resources. Although this goes against the globalised market trend, it seems to be the need of the hour, so that the cosmos could retain its order and rhythm, in its state of being cosmic! For example, water and many other basic natural properties, basic education, etc., should be brought under the open access resources so that our society as a whole could be better served and common good could be effectively realized. Of course, this involves a challenge to the prevalent and acceptable norms of privatisation, which is characteristic of capitalist market economy.

As long as open access resources are privatised, what is at stake is the common good. Making provisions for the whole society, without discrimination against any one, has to become the hallmark of any political or administrative process if it should remain just and conducive to the society. It must be borne in mind that, whatever be the cost, such open access goods should retain their public status, so much so that in no circumstances they would be brought under private entrepreneurship, whereby they would be owned and managed for private welfare with a profit motive. In case of retaining public access resources through political processes, as it is unfolding in developing countries like India, certain key political players would introduce mechanisms through the backdoor claiming that the public access systems are inefficient and impractical in the given social and economic milieu. Beware! It is a calculated and subtle move to sabotage the system and its ability to deliver the common good. They would even propose that an alternate viable and efficient system is that of a publicly subsidized private provision. To begin with the process, this is apparently an efficient one; however, in the course of time, as it has become obvious in the Indian economy, national as well as international pressure tactics would finally take away all subsidies, claiming that a retention of subsidies would adversely affect growth of the economy. The final outcome would be the dismantling of all subsidies and the consequent total privatization. If open access resources are to be retained in view of serving the common good of the society, what is needed is the collective will and creative and proactive political processes to the extent of deliberating and instituting alternate mechanisms put in place by the people.

Thus, although the new era of globalized economic activity has a lot of glittering ‘gold’ to offer, pushing the capitalist market strategy to the extreme form – as it is increasingly applied by the global business giants in the present world of market manipulation – is not only an unbecoming and unjust procedure, but would open up the slippery slopes for the entire society. Within the precincts of capitalist market relations, if everything works perfectly according to the capitalist economic principles, poverty of the masses is just a call away; the natural and logical outcome of a perfect capitalist economy is an impoverished majority. Further, more the international business, as it is insisted upon by the global market forces, richer are the richest and poorer are the poorest.[3]

Then, a question that surfaces is, can the human society leave capitalism to its spontaneous natural culmination? In the process of idealizing and realizing individuals’ self-interest, if the common good is at stake, is it not the moral responsibility of the entire human society to rise up and fight the forces of capitalism, forcing it transform its own inner principles and functional dynamics, even when its might is apparently beyond the mightiest of the states. Even though the new found accumulation of (unjust) wealth and freedom unleashed by the forces of global capitalism, now being accessed and apparently benefited by many nations, suspends a reasonable analysis of the prospects for a just society, it would be catastrophic for human society at large to leave it to its own natural unfolding as if that is the perfect option available. While the ruling states and many of the political functionaries are already under the grip of the capitalist forces, as they also are primarily motivated by their own interests, it would be almost impossible to expect any corrective measures to capitalism or a replacement of capitalism as such from them. Yet another force that is primarily responsible to motivate the society at large for the establishment of the common good is religion, the leaders of which also seem to be directly or indirectly under the grip of the advantages that they reap from the capitalist market economy.

In any age, triumph of capitalism – in its own right is assuming the form of a ‘religious’ faith having a dogma and creed of its own, inviting allegiance from its votaries who subscribe to self-interest as the principal value and virtue – is a challenge to, as well as a failure of the religion as such. Instead of projecting it as an agent solely concerned with the spiritual wellbeing of its votaries, religion as a human institution (pervaded by a definitive divine intervention at its inception as well as in its continued existence) has to address various dimensions of human life, spiritual as well as material, sacred as well as profane, personal as well as public spheres that constitute welfare in this world, identified and augmented through human involvement. Religion has to enable its members to think beyond, act beyond, and hope beyond the domains of development that primarily address material wellbeing and economic progress. Even when material wellbeing and economic progress positively affect the lives of people, religion has to constantly remain as an ever vigilant force, beckoning its members to newer and holistic perspectives and greater and all-enhancing realms of human existence.

The role of religion in social life was challenged during the climax of Enlightenment, which had taken to the supreme authority of reason. Religion which was supposed to be functioning with its basis on the free choice of individual human persons, in the course of time, became a totalizing authority to the extent of even being antithetical to the very foundational sense of freedom. However, a turn to rationalism simultaneously rejected the seats of power, both of religion and the state, in their then existing forms, thus, rationalisation preparing the way for secularisation. At this juncture, there came about a situation in which religion was pushed out of many spheres of life, with a new thrust to establish secular institutions that would serve the same goal in a more effective manner. According to Pieterse, “Developmentalism arose from a rejection of religious explanations and clerical claims while following parallel cognitive patterns.”[4]

The almighty power of global capitalism stands out as a testimony to its all-enveloping and all-absorbing strategy. On the one hand, religions have not succeeded in weeding out the capitalist ideology from among their members; on the contrary, religions themselves have turned out to be the votaries and beneficiaries of capitalist ideology in general, thus facilitating the worst form of exploitation within the frame of an unjust capitalist economic system. In some instances, capitalist ideologues have been capable of exploiting the scriptural bases as well as spiritual patronage to the advantage of capitalism, so much so that scholars such as Max Weber even claimed that a Christian foundation has been instrumental in making capitalist strides in most of the western Christian societies. There were (and there are even now) scholars who cited and interpreted even biblical passages to justify and perpetuate capitalist strategies as the most just and conducive form of economic theory to uplift the modern societies. It is, indeed, the strangest of the things that happened in the western response to Christian teachings that a splendid religion such as Christianity, which epitomised the interests of the other as the measuring rod of one’s own life’s success by rejecting the possibility of projecting self-interest as the primary motivating factor, apparently embraced and justified self-interest and aggressive other-impoverishing strategies to amass wealth through profit-making.

As capitalist thrusts got stabilised and as leaders of Christian churches started realizing the anomalies within the development that the former initiated in the wider societies, especially in the lives of the masses, there began various movements – personally and officially – to circumvent the overtures of excessive capitalism. It must also be acknowledged that alternative economic theories such as Communism and Marxism have also played their role in sensitising and fine-tuning many such responses, including that of the Catholic Church. Yet, it must be positively acknowledged that Christian communities were ready to mend their ways by publically declaring that a sheer capitalist economic theory cannot be adopted to resolve an economically impoverished humanity; it was repeatedly made clear that there are inbuilt irreconcilable elements within capitalism that those who follow fundamental Christian principles cannot accept. Moreover, as capitalist inroads were already made within the western society in general, the powerful offices of the Church were used to motivate those who were unjustly amassing profits through the market operations to open up their resources in addressing the cry of the poor and the oppressed. Official declarations were made from various corners to address the structural injustices so much so that some conscientious persons were made to rethink about their strategies of business and economic activities.

It is true that the capitalist economic theory continues to be practised by many nations, some out of choice – mostly in the West – and others out of force from the international institutions such as World Bank and International Monetary Fund, which are ultimately institutions that function under the behest of liberal capitalism of the Post World War II global society. The unjust practices perpetuated by capitalists are mostly ascribed to the same set of nations. Even though the thrust of the western economies continues to be more or less the same, the power of the religious forces to motivate and influence at least a sizeable part of the population is to be recognized. As most of the decisive moves are designed by the MNCs and allied politicians and the mass media, making any structural change that would reverberate all through the capitalist world does not seem to come through the interventions of any religion or religious organization. Yet, even if the capitalist structures would continue with renewed vigour (hopefully with the needed amendments), the ongoing response from the part of the conscientious religious leaders would continue to create effective ripples in introducing and sustaining just practices within market dynamics. Thus, religion continues to be a force to reckon with even though its perpetuation of economic practices is telling upon its ability in an age that seems to be freeing itself from the external grip of religion.[5]

Further, in the arena of development, there is constant change and unceasing availability of alternatives. In the context of constant changes and abounding alternatives, if the development scenario is left to itself, selection of its course of action may not always be along the right path. It is incumbent upon economic development to be primarily oriented to those aspects that come under its exclusive purview, to the exclusion of all others. In the context of contemporary global market relations, the direction that development takes is mostly given by the self-centred political leaders and the mass media that align with them. As it would hamper integral growth of the society in general, what is called forth is the inception of a holistic outlook on development, economic development being one aspect of it, motivated and animated by humanistic as well as religious ideals. It is, indeed, true that religions are instrumental in introducing and perpetuating a more cohesive value consciousness within human societies, which could effectively infuse even the economic policies and activities.

From a general perspective, developmental theories that are floated among scholars and practised among institutions of international stature seem to be focusing on larger explanatory frames, which many a time fail to capture some of the vital dimensions that need to be treated as essentials of development with a stress on the local or regional. A total disregard for the local or regional aspects of economic development would hamper a balanced growth; what we experience today in the name of globalisation is the derivation and practice of policies that have almost totally neglected these with an exclusive emphasis on the global; smaller business entities and economically weaker or dependent nations are almost insignificant for the global giants. While opening up the global perspective is very important both for economic and other aspects of development, without sacrificing the local, we need to evolve a new developmental paradigm that would cater to initiate a balanced and just development, without absolutising a market economy pulled and pushed exclusively by self-interest. Such a new developmental paradigm would address the neglected areas such as rural development, balancing between agriculture and industrialisation, village ethos and urbanisation, global trade policies and sustainable development for all, including the Nature. If such an ideal could be brought down to the market policies and relations within economic activities, then we could guarantee freedom and justice, the two key elements that would do the balancing act in the modern society.

In the context of the foregoing discussion on economic development guided by capitalist doctrines and the setbacks that the international society faces, especially with regard to people’s deprivations resulting from unjust economic practices, Cathedrals of Development: A Critique on the Developmental Model of Amartya Sen by Roy Varghese Palatty stands out as a timely and relevant study with a practical thrust for creative transformation. Palatty’s penetrating and pointed critical analysis of Amartya Sen’s theory, without losing sight of the grandeur of Sen’s ethical proposals in the arena of economic practice on a global scale, succeeds in highlighting certain lacuna in the theory of development and justice especially within the practice of globalised capitalism.

Cathedrals of Development makes a commendable attempt to critically analyse the developmental theories proposed by Sen from an ethical point of view. Although Sen’s theory is praised the world over, and has fetched him the Nobel Prize for Economics, Palatty’s criticism is focused and is relevant, especially within an era that tries to glorify the forces of globalisation, but without paying sufficient attention to its unbecoming principles and negative consequences. Squarely facing some unethical dimensions found within the economic theories of Amartya Sen, this book calls for a very cautious approach to development as it should not jeopardize the foundation and the goal of ethics, i.e., freedom and justice, respectively.

An economist and philosopher, the Nobel laureate Amartya Sen is acclaimed for his creative synthesis of economic wisdom with philosophical insights, a blend of which has enabled him to capture the world attention. A neo-liberalist to the core, but sensitive to the unjust practices prevailing within the domains of market relations and social practices, Sen has been outspoken in addressing issues such as poverty, famine, etc. His ingenious analysis of deprivation and entitlement has opened up new avenues of understanding the complex issues related to developmental paradigms that our contemporary society follows. Sen has been instrumental in redeeming and highlighting the foundational doctrine of capitalism – i.e., individual freedom – as the essential factor that enables an individual and a society to be worthy of capabilities and entitlements. In fact, the enthroning of self-interest is attained through the fundamental insistence of individual freedom as the substratum that facilitates any action worthy of a human being. Although the intelligent and insightful analysis offered by Amartya Sen must be lauded, his unflinching commitment to the foundations of neo-liberalist capitalist economic thought cannot be simply bypassed. In spite of his vehement criticism against many factors that are responsible for the multi-faceted deprivations that people in various parts of the globe are subjected to, Sen conveniently bypasses the fundamental structural flaws of the capitalist market economy, which has been, through its subtle mechanisms, depriving people of even their fundamental rights for a dignified human existence. The unbridled focus on profit-making, propelled by the motive of self-interest, has introduced and continues to perpetuate unjust practices into the modern and contemporary market relations, about most of which Sen is conveniently silent or noncommittal.

Individual freedom, as it is epitomized by Sen and other neo-liberalists, is expected to enable entitlements at individual level. Sen’s theory of freedom is said to have given him a tool to interpret even poverty and famines as instances of fundamental denial of individual freedom, whereby the entitlement to commodity or property essentially needed for the upkeep of the person’s life becomes unrealizable. However, a fundamental issue that I have already raised earlier, in the context of a critique of capitalist doctrines, indicates that absolutizing individual freedom in view of enhancing self-interest is ultimately detrimental to the human society. While one person’s individual freedom may enable him to be worthy of his own entitlements, if pushed to the maximal attainment of individual freedom and realization of self-interest, it would be naturally led to deprivation of many. As Roy Palatty puts it very pertinently,

Sen, though in his capabilities and entitlements proposes a rational theory, lacks concreteness, especially when a large number of people in the society are living under social shame. People are living in contradictions and paradoxes, when the gulf between the rich and the poor is being widened every now and then. The problems of unemployment, underemployment, child labour, and hard labour are ground realities, which cannot be solved merely by a theory of ‘freedom’ (42).

So, the neo-liberalist attempt to enthrone individual freedom and self-interest is in need of a social bridle, whereby the attainment of an individual’s self-interest and freedom will have to be seen within the matrix of realizing the common good of the whole society.

Economics enables to develop models based on the available data (processing of the data is facilitated by applied mathematics, in the form of econometrics) as to the nature of economic behaviour of people, which in turn could be employed to explain the dynamics of the past and present economic activities, and make predictions that would illuminate the economic activities of individual persons to regional, national, and international systems. Furthermore, philosophy enables an economist primarily to involve in a critical analysis of the theories that are already in place based upon which economic practices are designed. Moving one step ahead, ethics, a branch of philosophy, is expected to enable an economist, like Sen, to critically evaluate the past and present practices and ascertain to what extent an ethical theory is tenable from the point of view of the perennial values of justice and fairness that are said to be the backbone of any morally acceptable political authority. A striking attraction of Amartya Sen’s works is his ability to weave together economic expertise, critical analysis, and ethical judgment. Even the latest work of Sen, The Idea of Justice (2009), makes an attempt in this regard. His primary thrust in this work is to dwell upon the concept of justice, both from a theoretical and practical point of view, but definitely as it is applied in the social context with special reference to political policies and economic practices oriented towards the welfare of the people. Although philosophy is expected to facilitate creative economic and political theories through the ability for critical reasoning, I am not sure whether philosophic speculation alone would finally pave the way to reduce injustice in the society.

Problems of income inequality resulting from capitalist market relations can no longer be ignored even when the economy apparently thrives on the booming mode. Policy makers must give attention to the basic structure of resource distribution, whereby disparity or gap in the income accessible to various segments of the society can be brought down or narrowed. Moreover, sustainable modes of development, based primarily on the internal resources must be given priority so that even when tragedy strikes the others, economic immunity could be experienced and poverty could be averted or at least successfully kept at bay.

The present models of development – capitalism being one among them but the most prevalent and apparently successful one – have been thoroughly critiqued by many and are found to be suffering from fundamental flaws, which continue to sow the seeds of displacement and discontentment, leading to a total annihilation of identity and resources for many. Then, it is high time the present era had earnestly looked for and experimented alternative models of development which would ensue from the manifold worldviews of visions of life that the humanity is bequeathed with.

Hence, we find Cathedrals of Development making a sustained argument establishing the fact that the synthesis that Sen has attempted is partial and incapable of bringing about any sustainable transformation. After making a detailed study of the neo-capitalist mode of economic practice that Sen propounds, the author challenges Sen’s ‘uncritical’ allegiance to the capitalist doctrines, which, according to him, are basically unjust. Moreover, Sen’s creative analysis and critical argument on some of the economic practices in industrially developing countries ultimately turn out to be an unjustifiable defence of the global market economy, the allies of which have been backing up Sen’s theories as worthy of global justification and application. Indeed, Sen is on the defence while dealing with some inbuilt unjust mechanisms of capitalism. When it comes to the capitalist doctrines that have been instrumental in impoverishing the industrially underdeveloped or developing nations, compared to the industrially developed, Sen either bypasses them in silence, or reaches out to some other dynamics that could replace the destructive or unjust ones.

The apparent enthusiasm with which Sen approaches the issue of development, infused with justice, does not take him to its logical conclusion. While remaining very articulate with regard to the need of establishing justice in the developmental processes, his findings and solutions are only skin-deep. As a committed neo-liberalist, he does not adjudicate the structural injustice within the bounds of capitalism, which is warranted by the fact of lost capabilities and entitlements, especially within the context of global capitalism. His articulate sense of individual freedom is said to be cashable only to those who are well-placed in the society, particularly in the market economy. Individual freedom remains a distant dream for many who have already lost any hope of entitlement, as they are either displaced by the developmental plans of the ‘elites’ or degraded by unjust traditional societal structures. In either case, Sen’s theory does not address the fundamental issues of injustice, whereby he would have implicated those who are responsible for the loss of their legitimate rights, even their human status. If Sen is unable to address these crucial issues in the case of those who have already lost their hopes for a better morrow, what is the purpose in entertaining such a theory? Even when he maintains that our sense of justice within a social order, ideally speaking, is non-parochial, inclusive, and humane, his ultimate solutions seem to be very superfluous, especially when looked through the scanner of the chaotic status of many global and national economies. Against this background, Roy Palatty has put it very succinctly: “Sen’s conception of development and freedom is theoretically bankable, but practically bankrupt” (125).

Cathedrals of Development is an optimistic work; while maintaining a critical approach to Sen’s theory, which fails to address issues of justice on the global as well on the local levels of economic practices, the author undertakes a creative depiction of an alternative economic and developmental vision, where the common good of the society could be definitively reinstated. It is not the altar of individual freedom and self-interest that Roy Palatty takes to be the final court of appeal, but the sensitivity to a holistic development which is inherently infused with a sense of justice that would finally make room for everybody; it is not a sudden uncontrolled spurt of growth (which is usually diagnosed to be a tumour if it were found within an organism) that is conceived to be the rule of developmental economics and global capitalism, but an organic approach, where economic development is to be matched with the attainment of personal as well as common good of the society.

While congratulating Roy Varghese Palatty for this critical and scholarly research on Amartya Sen’s contributions in understanding individual freedom and justice, as they are applied in the context of economic practices, I wish this book wider readership in the field of interdisciplinary studies, especially within the interface between ethics and economics. I hope that Roy’s research interest in applied philosophy with specific focus on ethics would continue to retain its theoretical acumen and practical focus. Let the commendable work that Roy has carried out in the Cathedrals of Development be a stepping stone to greater heights through the ongoing demolition of many more ‘cathedrals’ which have been unduly accorded sacrosanct value within the domains of philosophy, economics, and other disciplines, so that he would succeed in indicating directions to build not necessarily further ‘cathedrals of development’ but primarily the right perspectives that could become inspirational catalysts in building up a better society where all would be respected not for what they have succeeded to amass as property or profit, but for being human and humane without failing to maintain a transcendental focus, a focus that would be at the same time incarnational and liberative.

[1]Smith, Wealth of Nations, 26

[2]Dasgupta, Economics, 17.

[3]Fulcher writes in his critical study on capitalism: “While it is often claimed that global capitalism is integrating the world, international differences are actually increasing... [A]s the United Nations Human Development Reports have clearly shown, the gap between the richest and poorest countries has hugely increased. In 1820 the five richest countries in the world were three times as rich as the five poorest. By 1950, they were 35 times as rich; by 1970, 44 times; and by 1992, 72 times. The world has become steadily more divided by international differences in wealth.” Fulcher, Capitalism, 98.

[4]Pieterse, Development Theory, 26.

[5]According to R. A. Nisbet, “throughout its history the idea [of progress] has been closely linked with, has depended upon, religion or upon intellectual constructs derived from religion.” History of the Idea of Progress, 352.

SEX AND RELIGION: CONTEMPORARY RESPONSES

2009-06-16T20:58:00.001+05:30

SEX AND RELIGION
Contemporary Responses

The fact that human societies from the beginning had a normative approach to everything related to sex and sexuality is indisputable, whether its source was religion or state, or the ‘private’ conscience of an individual. It is also a fact that most of it has been evolving and changing over time. Although there had been continued and consistent attempts on the part of the libertines to ridicule and challenge the norms that were in place, they have not yet succeeded in overthrowing normative approaches to sexuality altogether, which, I think, is the case also with the most ‘liberated’ crusades of free sex. Yet, interestingly, we must also be open enough to admit the fact that despite all these norms, average human sexual behaviour (if we could go by the ‘scientifically’ conducted survey results that are made available to us in our present times) very seldom fits into the normative moulds, especially when it comes to the private lives of many individuals. It is also true that moral or legal norms with regard to sexual behaviour, to some extent, have tended to inflict people with a burdensome conscience, either of sin or of guilt, which is said to have resulted in enslaving them than ultimately facilitating a liberating experience that both religion and state are expected to provide. Then, does it amount to saying that there is no point in having moral norms with regard to the sexual behaviour of human individuals and societies? In this context, it is important to ask the simple question, why should there be norms – moral and/or legal – in the sphere of human sexual behaviour?
Sex and sexuality are inherent dimensions of human existence; in the process of becoming a human person and from the point of view of evaluating personality development, responses to one’s own sex and sexuality are fundamentally important. Apart from considering sexuality as a psychosomatic endowment and a biological and emotional need, in the course of time, it has also assumed social, cultural, and religious dimensions. Sex was never a private affair and, therefore, the issues related to it should be deliberated upon from various angles so as to facilitate a healthy and wholesome approach to sex and sexuality, both individually and collectively.
The word ‘sex’ comes from the Latin expression, ‘sexus’, which is originally derived from the verb secare and means to separate or to divide. Practically speaking, the word ‘sex’ and its extensive use have divided the whole human race (for that matter almost the entire animal kingdom) into two distinct groups of male and female. Although ‘sex’ divides the humanity into two groups, a religious perspective shall approach it as a natural and fundamental aspect of human existence, which is the most potent of all energies to enable human beings in effecting integration, unity, and oneness among themselves and with other beings, including God.
Sex had been an object of unflinching interest both from the laymen’s and scholars’ perspectives. Popular as well as scholarly opinions and literature abound in the area of sex and sexuality. Due to its importance, sex has also attracted a lot of concurrent researches, which have contributed a great deal in understanding various intricacies involved in it. It is true that availability of scientific information gradually transforms public opinion and value consciousness. Yet, the insistence that our value consciousness should always depend exclusively upon the available scientific information, especially to the total disregard of religious and moral wisdom, to my mind, tends to be a wayward approach, especially when it comes to our understanding of and response to sex and sexuality.
In our contemporary society, it is sad to observe that one of the most sublime dimensions of human existence, sex, has been manipulated to serve the interests of the market economy. Without any exaggeration it could be said that sex-related industry is one of the most thriving throughout the human history, which does not seem to have had any adverse effect due to the financial crisis that has shook the lives people all over the world. Sexual fulfilment understood as a human need does not happen without a properly cultured interpersonal matrix, which is very hard to come by if everything goes by the market dynamics oriented to profit aggrandizement. Due to this unique nature of attaining sexual fulfilment in human beings, sexual ‘want’ had been an issue that every human being encountered at one moment or the other in his or her life. As its fulfilment or attainment fundamentally required formation of other-respecting healthy attitudes, the other’s life enhancing loving and caring practices, and the self- and the other-assuring commitment, cultivation of which is not very easy in a world that is thrust upon by egoistic perspectives and values, people encounter difficulties in their sexual life, affecting the other areas of life as well. It is the nature of sex that the more the denial of its fulfilment, the greater the craving for it, unless there are higher and nobler causes or motivations that animate the mind and soul of the person concerned.
It is natural that there are many men and women who yearn for sexual fulfilment, although they may not easily realize it in their given circumstances. Identifying this delicate situation triggered the ingenuity of the market economy. Where sexual fulfilment remains a very powerful need, which is not easy to come by – especially in the absence of healthy or wholesome humane attitudes, such as loving dispositions, caring practices, and self- and other-assuring commitment – selling sex-related pleasure and sex-clad pseudo-fulfilment have assumed larger market proportions. For example, it is common knowledge that prostitution is as old as human social existence; despite legal and moral repression of such practices all through the civilized era, the market related to sex and sexuality continues to thrive. In fact, with the arrival of modern communication media and information technology, operation of ‘sex market’ has assumed greater proportions, whereby marketing agencies of sex related services have begun to enjoy a thriving global client-base. The spurt of internet-based pornography, for example, has made the availability of sexual ‘pleasures’ easy and cheap all over the world.
The question, however, that we need to ask ourselves is whether all these market techniques to amass profit by tapping into one of the intense human needs is justifiable? Does marketing of sex-related ‘pleasures’ really enable human persons to attain sexual fulfilment on its own? Is sexuality something that could be restricted to a mere mechanical exercise of human sexual organs? Human sexuality, beyond its mere physical dimensions both in terms of genital pleasures and reproductive aspects, is a very subtle and delicate human existential power capable of effecting mutually enhancing human relationships, primarily through the intense but lifelong commitment and love that two individuals of opposite sex could intentionally establish and maintain. The most interesting aspect of it is that such a relationship functions as the matrix where experience of love would contribute to the commitment between the partners, and their mutual commitment would enhance the experience of love on an ongoing basis.
The market, in association with all its subtle collaborators (media being a key ally), is so strong that imparting any value consciousness in the society as to the lasting sexual commitment and mutually enhancing love between two persons of opposite sex is being consistently and deliberately ridiculed and presented as repressive of the human spirit. Unfortunately, an average person pulled and pushed by the market forces does not realize the fact that their apparent ‘concern and love’ for the ‘good’ of the public interests, especially in matters pertaining to sexuality, do not come from their love for the good of individuals or the common good; instead it is oriented only to the good of those who plan and execute business strategies to bring larger proportions of profit. As the media accompanies most of such moves – the media too thrives on sensitising human needs and makes better profit when it manipulates those fundamental human wants – it bombards the society with information flow so as to effect a growing consciousness among the larger public that would crave for more and more sexual fantasies and fulfilment, which most of the normal human interpersonal relationship or family relationship cannot, but only the depersonalized sex industry can supply. This is so, especially because the sex industry blows the sexual needs and fantasies of human beings out of proportion and present them as absolutely impossible to be realized in any lasting relationship between two human beings of opposite sex; then, the market alternative would sound to be the only possible avenue for sexual fulfilment, if one should go by the sexual fantasies painted by the media and market.
There is a subtle and alarming move that the media and the market together make in containing any initiative based on value consciousness. Market forces move hand in glove to ridicule agencies such as religion, educational institutions, etc., which try to instil a value consciousness among the youngsters and the larger public. I am ready to concede to the fact that there had been negative excesses on the part of various religions in approaching matters pertaining to sex and sexuality. That does not, however, mean that every direction given by religions shall be looked down upon as if they are all unbecoming for human existence. Indeed, many an injunction of various religions had been capable of instilling value consciousness in many peoples over different generations, and they have been capable of retaining this precious and vital human energy oriented for human welfare and enhancement. What happens in the present era is the ongoing crusade of the media and market against religious wisdom so much so that any one who would lean towards religious perspectives is branded to be old-fashioned, traditional, and out of touch with contemporary reality. What is apparently real for the media is what they themselves project as the real. Seldom do we realize that the world the media paints is born out of their fantasies, which would ultimately enhance their private welfare through the aggrandizement of profit, which ultimately fails to contribute to the lasting welfare of the human race, especially in their dealings with issues of sex and sexuality.
Many a time, people make baseless allegations against various religions with blanket statements like “every censorship effort and every attempt at sexual repression still comes from religion” or “religion’s interest in defining sex in terms of values is nothing less than raw assertion of power over the very meaning of humanity.” On another extreme, some others are all praise for the Asian religions in terms of offering very positive and open attitude towards matters related to sex. To my mind, both these positions are wrong, as there are, on the one hand, many in the West, who have been capable of inculcating a positive attitude towards human sexuality and, on the other, many in the East who continue to harbour in the third millennium very negative and life- and sexuality-negating attitudes, scriptural writings, and practices, to say the least. What we must do today is neither to blame nor to praise the past religious injunctions and traditional practices in terms of their attitudes towards human sexuality, instead we must approach the issue of human sexuality in a holistic manner, which would be capable of enhancing our human existence, individually and collectively. Of course, I firmly believe that religious wisdom has a lot of good to offer in this regard. So, the modern approach, as far as I would advocate, should consist of a balanced blend of our contemporary scientific information regarding human anatomy and sexual responses, cultural evolution, and religious wisdom, so that human response with regard to sexuality will not be merely physiological or psychological, but characteristically ‘human’.
An exclusively sexological or psychological approach to sex and sexuality needs to be abandoned (as they mostly tend to limit their purview on to the naturalistic, somatic, and sensualistic interpretation of human sexuality, many a time restricting it to mere eroticism); as they are so deep-seated in the human being, we need to cultivate an existential and integral approach so as to positively redeem sex and sexuality from the negative approaches that abound in human history, whether their sources could be traced to religious or political decrees.
To a great extent, it is true that anti-sexuality attitudes perpetuated by religious authorities have inflicted untold human misery, especially on women. In some extreme cases of fundamentalist reading of the scriptures, religious authorities have been instrumental in letting the scriptural taboos function as guilt-vending machines for the faithful, leading them to a total denial of normal and natural sexual behaviour. If such instances were to occur in the contemporary era, then they create toxic influence in the minds of the faithful, apparently with scriptural foundation, which ultimately produces ‘unholy’ effect on them, whom I believe can attain holiness only in being and becoming ‘human’ in every sense.
The restrictions with regard to sex, as maintained by religions such as Catholicism, are not to restrict everyone for the sake of restricting, as some writers tend to make us believe. For example, Bertram Russell, a noted British philosopher, has declared that a “morbid and unnatural” attitude toward sex is “the worst feature of the Christian religion.” Further, the allegation that most of the traditional religions have harboured a ‘loathing for the body’ is also not totally true. Indeed, there have been negative approaches, unbecoming practices, brutal denials, etc., initiated by religious authorities. However, I hold that it had mostly to do with the upbringing and attitudes of the individuals in question and the social mores in which they were groomed: they were the children of their times. It is unfortunate that in certain cases they have crept into the mainstream thinking of these religions and the wider societies. Yet, a complete rejection of religious wisdom when it comes to human body, especially in our judgement on matters pertaining to sex and sexuality, is a dangerous and short-sighted approach. As the religious scriptures, in most cases, have resulted from a ‘sedimenting’ effect of various revolutionary and life-animating forces, movements, and peoples over a period of time (and most of the time, these going far beyond the mores of the given era), they shall be approached as signposts that the humanity can access so that better and holistic lives can be designed. Of course, that is not to suggest that we should be slaves to the content of religious scriptures and traditions; instead, we should be capable of imbibing the best from these scriptures, the lore of divinely inspired human wisdom, in our effort to design novel attitudes and perspectives, new forms and styles of life in the twenty-first century.
The whole series of lectures on the theology of body given by Pope John Paul II sends out very positive signals as to the creative way of looking at human being, especially body and sexuality. It presents not a tone of denying or condemning human body, sexuality, and love, as it is wrongly alleged of the Catholic Church, but of recognizing, appreciating, and integrating the body as well as masculinity or femininity into the whole person. Of course, this integration that Christianity has visualized, as John Paul II has presented it, does not make room for licentiousness, but a very careful exercise of human freedom with higher goals which necessarily presupposes a value-imbued consciousness that would facilitate orientating every human endowment, including sexuality, to the final goal of attaining wholesome human existence beyond the limiting terrains of this temporal world. This needs integrating eros with ethos, or exercise of sexuality in tune with an ethical consciousness so that eros will not carry away the whole person, rather would be integrated into the whole person’s ultimate goals, making human existence wholesome. In one of his addresses, John Paul II comments on the creation of man and woman and their mutual complementarity:
In the mystery of creation, the woman was “given” to the man. On his part, in receiving her as a gift in the full truth of her person and femininity, man thereby enriches her. At the same time, he too is enriched in this mutual relationship. The man is enriched not only through her, who gives him her own person and femininity, but also through the gift of himself. The man’s giving of himself, in response to that of the woman, enriches himself. It manifests the specific essence of his masculinity which, through the reality of the body and of sex, reaches the deep recesses of the “possession of self.”
Thus, from a Christian point of view, it is in the mutual interpenetration of two persons – man and woman – through giving and accepting of their selves, which existentially includes their masculinity and femininity, that they find the ultimate expression of bringing together eros and ethos in themselves; in fact, such a blending of selves ultimately leads to the Christic self-giving love (agape), to the communion of these two persons, and through that into the communion of all.
Moral norms in the sphere of sex and sexuality enable human beings to regulate the exercise of their sexual instinct, powers, and aspirations. As we have maintained that sexuality is one of the fundamental human dimensions, its exercise must be attuned to the attainment of the welfare of individual human beings as well as the larger society. Human history attests to the need of maintaining norms in the sphere of sexual exercises. Human life – individually and collectively – is in need of normative regulation, as these norms are derived or designed by employing human reason, understanding of human nature, and the aspirations as to what human beings have to finally realize. Reason, along with other human abilities, enables human societies to derive norms that would set the goals of the society as well as the tone of their social intercourse. Of course, identifying a set of norms in the arena of sexuality would include commandments and prohibitions. Instead of turning away from the existing commandments and prohibitions as unnecessary boundaries scrupulously imposed in bygone ages by irrelevant authorities, we need to identify the values and norms that have been found to be lasting in the human sojourn over the millennia. Although humanity has been evolving over the years, its sustenance as an integrally knit society that surges ahead to ever greater levels of existence has been facilitated and animated by the value consciousness that human beings have been abiding by.
The most essential aspect that needs reemphasis in our contemporary times, I think, is the recognition of the person in whom sexuality is identified. The sexual potential that we discuss here, fundamental as it is, is found not in any other entity, but in a human person. Any exercise of this potential, therefore, presupposes that it would not hamper or belittle the person. Moreover, sexuality being so integral to the individual person, it shall not be approached in a casual manner, as it would take away the delicacies and sacredness associated with it.
The intimate and exclusive encounter that facilitates deeper and lasting sexual relationship among couples has to be insisted upon in an attempt to reaffirm and redeem the person who is involved in living his or her sexuality. The exercise of sexuality is one of the avenues of self-gift to the other. When two persons of the opposite sex exercise this self-gifting, they complement and complete human wholeness. As the intimate dimension of the person is being gifted to another person, what is to be exchanged upon is another person, ultimately facilitating the total self-gift of two individuals. As this gifting of the person is so total that there cannot be any other party involved in this relationship, i.e., it ultimately tends to be an exclusive relationship within which sexual self-gifting can be finally realized. This sets the stage for an ongoing and mutually enhancing encounter between two persons of opposite sex on a permanent basis.
In such a mutually enhancing relationship of a lasting nature, a mere mechanistic and physical understanding of sexuality should be avoided. As sexuality is a human potential, like any other human dimension, it should be approached in a humane manner. The unbridled exercise of sexual potential that the contemporary media seem to make us believe to be universal and necessary for human flourishing and self-fulfilment ultimately reduces human persons into mere vending machines of sexual pleasure. This is a degenerating perspective on humanity. A human person is more than his or her sexuality. It is in the integral or wholesome exercise of his or her powers, including sexuality that one continues to remain a human person. Therefore, both the neglect and the over-emphasis of sexuality need to be checked.
Although there is resistance towards religion, which is being consistently perpetuated by some media agencies to serve their own vested interests, there is no excuse for religions and religious authorities in shying away from their responsibilities. A genuine religion that serves to elevate human existence to the higher realms of the divine has a fundamental responsibility to provide direction to its members with regard to their life perspectives and actions. As sound directions in matters of sex are hard to come by these days, even the youngsters, who are said to be drifting away from religious structures, look forward to religious authorities for proper and timely interventions as to how they should proceed and what are the proper responses expected of a religious believer, especially when it comes to matters of sex. So, instead of thinking that any pronouncement on sex and sexuality would be branded prudish, religious authorities have a very serious obligation to provide ongoing guidance to believers (as well as to the nonbelievers in an indirect manner) to attain human wholeness through the proper exercise of their sexuality.
Religious leaders also have to learn to respond to human situations better. Many a time their responses to anything connected to sex drifts to unwholesome extremes, while they conveniently bypass many other issues that need better attention and uncompromising condemnation. Though a bit too sarcastic, the following verse from a popular song puts it straight across: “Bullets fly like popcorn on the screen, recommended wholesome, nice and clean. Making love’s the thing that can’t be seen. Why?” Of course, I am not recommending the media’s approach in making light of sexuality as a welcome move; there need to be restrictions in this regard so that better value consciousness and decorum could be maintained in our society, and children, especially, could be protected from unwarranted overdose of sexuality in their daily lives. The point, however, is just that those who raise alarm over the marketing of sexuality by the media, as it is unhealthy for our society as a whole, must be all the more vigilant and outspoken regarding the ill-effects of many other violence-boosting and life-negating initiatives of the media at the same time.
If children are provided with proper sex education, they would gradually not only learn to have the exercise of their sexual powers, but would be enabled to involve in healthy, wholesome sexual communication, that would enhance their individual as well as social consciousness and relationships. If trained positively and properly and in time, both male and female members of our society would be responsibly sensitive to the needs of others, instead of being self-centred. Moreover, every religion has a responsibility to help its members learn methods of proper and value-ridden sexual communication, so that their sexual abilities could be exercised for the good of the human society, and consciously avoid the ills that may emerge from an exercise that may be adjudged to be unwholesome. Parents, teachers, and state and religious authorities have to exercise their responsibility in providing basic information about sex and sexuality, which would gradually enable them to develop wholesome and proper response to their own sexuality. There is no excuse to those who shy away from this responsibility. It is possible, and it happens even today, that due to their own problematic upbringing or personality conflicts some parents, teachers, etc., would feel not at ease to deal with issues related to sex and sexuality. Although this is natural, political as well as religious authorities must design ways and means to tackle this complex situation so that the future generations of humanity could be enabled to acquire better perspectives and practices with regard to sexuality.
Persistent resistance that we encounter in matters pertaining to sexuality when it comes to its instruction could be due to the negative approach that has been adopted, both by religious and secular instructors. It is universal to develop an aversion to increasing amount of constraints being enforced upon by any leadership; even if they be tolerated at one point, it is bound to be resisted upon as human ingenuity and freedom always look for open space of the human spirit to grow and flourish. Instead of bombarding youngsters with a list of dos and don’ts, our age needs to design a plan of sex education that would enable them to understand their own sexuality, know the historical, cultural, and religious evolutions as to the exercise of sexual power in the development of humankind, its potential in enabling a person to attain his/her full human potential, the necessity of value consciousness in being and becoming human, which is equally applicable in matters pertaining to sexuality, etc.
One important lesson that the young members of our society need to learn is complete sexual equality. For, genuine love is possible only between two equals. More than an ideal, it is the need of our contemporary human society. The sexual liberation that has swept the western society has contributed a lot to this effect; the feminist movements, despite some of their negative and equality-denying approaches, also have been powerful in bringing to focus the necessity of sexual equality in our societies. The theory of “natural inferiority of women” needs to be approached as a badly intended myth – from political and religious spheres – which is in need of a total rejection and corrective action. Indeed, our contemporary society continues to reap the bad effects of such a position, which had been instrumental in segregating at least one half of the whole human population, and denying those members their rightful place and justice in society. Both men and women need to transcend their short-sightedness and overcome their unfounded fears with regard to any pre-ordained status of any particular group. That is again a myth, totally baseless as far as human beings are concerned.
In this context, it is very important that a holistic curriculum is introduced into the school and university programmes that would make room for understanding the nature of creation, place of human beings, and the necessity of emerging a society where both men and women would be treated on par. Of course, this general frame needs to be translated into the context of every society or nation. It is at the same time important that these students are enabled to see through some of the constraining and equality-denying ontological viewpoints that are perpetuated either by political or religious authorities, whether it is in the form of sacred religious scriptures or secular political constitutions. When it comes to constraining the human spirit, both of them have had adopted, at one time or another, more or less the same strategies, which shall be resisted upon and overcome if they denigrate human spirit and its wholesome flourishing. Often, it would be necessary that we approach these issues with an open mind, a mind of a sincere seeker. Instead of being shocked and withdrawn every time some new research findings on sex-related issues challenge our conventional wisdom or tend to break certain taboos, we shall approach the scientific explorations as opportunities for understanding the dynamics of human sexuality better, so that every element of this completely human dimension could be attuned to the holistic growth of human persons and societies.
Often, sex can be a source of intense human conflict; interestingly, the same sex has also the potential to turn out to be a source of intense human communion. It depends on the attitude or approaches that individuals and societies have entertained with regard to sex and sexuality that would ultimately determine whether it turns out to be a source of conflict or communion. A contemporary perspective on sex would call for initiating every approach to make it wholesome, so that an inherent potency of human person could be a source of strength and appreciation. Sexuality, therefore, needs to be approached from the perspective of a creative, wholesome, and interpersonal context, where the sublime human nature, which is inherently sexual and interpersonal in character, can be integrally enhanced for the good of the individual person concerned as well as for the good of the whole creation.
It is this realization that our society is in need of designing more constructive and life-enhancing approaches to sex and sexuality that has prompted Journal of Dharma to dedicate this issue for a detailed discussion on “Sex and Religion: Contemporary Responses.” Six scholars dwell upon the positive dimensions of sex vis-à-vis religion (some of them critiquing certain negative trends prevalent in understanding even religious scriptures), and affirm that religious perspectives on sex, if approached properly, would pave the way for a creative response to life itself.
Approaching sexuality from a positive Christian perspective, Paulachan Kochappilly, in his article, “Sexuality as Invitation to Intimacy and Integration,” presents it as an invitation to intimacy and integration. According to him, “sexuality is an invitation to bonding and to stay in bond. It is an invitation to enter into relationship. It helps foster relationships. It is an invitation to cultivate a culture of love. It is an invitation to cultivate a culture of life. It is an invitation to cultivate a culture of care.” Moreover, marriage is presented as the only context of sexual love and life, which is sacramental as well as salvific for Christians, ultimately transforming lovemaking into a life-giving, unitive, and procreative act at the same time.
In another article, “Spirituality of Sex,” by Kurian Perumpallikunnel, we come across with another avenue of approaching sex from a contemporary religious point of view. Countering the allegation that sex is physical and bodily, this article unveils the greater spiritual powers that can be unleashed through self-disciplining and spiritual motivation. It is not mere attainment of physical pleasure that enhances a human person, but his attainment of higher levels of spiritual consciousness. By unveiling the intricate dimensions of bridal mysticism, the author concludes that instead of “condemning sexuality as evil or sinful,” the mystics “incorporated it into their practices, not physically but symbolically,” leading to the establishment of bridal love that is “gentle, romantic, self-sacrificing, total, confident, trustful, caring, all leading to a lifelong deliberate course of action that begets peace, joy, and celebration.”
Vatsyayana’s Kāmasūtra, which is reduced to the status of a mere sex manual or book on eroticism in the contemporary world, is analyzed by Shaji George Kochuthara in his article, “Kāma without Dharma? Understanding the Ethics of Pleasure in Kāmasūtra.” According to the author, “Kāmasūtra is a systematic study of the emotional and sensual nature of human impulses and of man-woman relationship.” He undertakes an analysis of the worldview that is behind this work and finds that the intent of this work is to provide a positive and balanced approach to sex and sexuality (along with other Puru•ārthas), and to emphasize the value in enhancing human life as well as social existence.
Asghar Ali Engineer, a contemporary interpreter of Islamic sources, presents “A Liberative Approach to Issues of Muslim Women in India.” Posing challenges to some interpretations offered by official interpreters of Islam, Engineer tries to build up a new approach, which is fundamentally based on the Qur’an that would set the stage to liberate women, who suffer for centuries under the repressions apparently attributed to the Islamic tradition. His prophetic voice urges his co-religionists to pursue self-criticism and reform of life vision and practices in tune with “the fundamental values and vision of life enshrined in the Qur’an” and, thus, “to empower Muslim women, to reduce rate of childbirth, to usher in religious and social reforms, there is a great need to improve general economic condition which, in turn, will improve educational status of Muslim women and that, in turn, will bring in greater awareness for change.”
“Sexual Dilemmas and Moral Reasoning: An Approach to Girls’ Sexuality and Sexual Pleasure,” by Vimala Chenginimattam, taking cue from the positive teachings of Pope John Paul II on the theology of the body, maintains that the contemporary crises in the arena of sexuality call for reclaiming of “the sacred ground of human sexuality.” Situating her discussion in the problems that girls encounter in their sexual development and self-expression, which is curtailed by cultural, social, and religious taboos, and locating some of the answers provided by contemporary feminist authors, like Carol Gilligan, Vimala affirms that there is a need for “an acknowledgement of girls’ embodied sexual feelings.” Identifying the necessity of moral orientation in sexual education, the article calls for “a change in our worldview, especially pertaining to the world of girls and women, which highlights their true feelings, knowledge, and experience.”
Finally, in a reflective article, “An Epistle of St. Paul on Sex: A Pauline Response to Issues of Sex in Contemporary Society,” by Benny Nalkara, offers a modern Christian theological response to the contemporary questions pertaining to sexuality. The author, juxtaposing himself in the place of St. Paul, whose epistles have been accused of lacking a balanced view on matters pertaining to sex, offers an explanation of Pauline position on sex, clarifies certain confusions that have crept into the modern understanding of his writings, and tries to offer a constructive Pauline perspective in approaching the problems in the area of sex and sexuality that we encounter in the contemporary society. Interestingly, the article concludes the Pauline epistle by presenting sex as a blessing that enables us human beings to attain communion of persons.
So, this issue of the Journal of Dharma brings together contemporary reflections on sex and sexuality. All these articles approach sexuality from various angles of religions. Interestingly, all of them converge on the need of cultivating a positive attitude towards sex and sexuality, so much so that human wholeness – individually and socially – can be finally attained.
Indeed, sex as a physical and psychological endowment has many far reaching dimensions affecting the human person as a whole. In our attempt to avoid any mechanistic or physical understanding of sex and sexuality, the contemporary era is in need of pooling together all that sex and sexuality can effect in the life of an individual and society. Approaching sex as a tool to attain pleasure and individual fulfilment, a holistic approach calls us to take it to be a fundamental human vital energy that is capable of effecting lasting relationship between two individuals of opposite sex, and through them opening up the horizons of human communion to the rest of the humankind. If this could be attained, sexual power and the ensuing lasting relationship would ultimately turn out to be the cornerstone of a flourishing human person, on the one hand, and a stable, happy, and progressive human society, on the other.

PHILOSOPHY AT DHARMARAM AND AN INTEGRAL OUTLOOK

2009-05-09T20:02:00.002+05:30

PHILOSOPHY AT DHARMARAM AND AN INTEGRAL OUTLOOK (Editorial)
‘Dharmaram’, translated as a ‘garden of virtues’ and symbolizing the Sacred Heart of Jesus, is a name the founding fathers of Dharmaram College have consciously and purposefully selected to lay the foundation of a noble legacy of integration that would mould a group of human beings and a set of institutions for the coming generations. It is an aram, a garden, where everything has its constitutive role, resulting in the very formation of the garden itself. The garden, in turn, sets the dynamic ambience where each person and each thing can find its rightful and meaningful place. Indeed, primarily, the garden that the Dharmaram is, as the Sacred Heart of Jesus, symbolises a nurturing ground of human beings who would blossom into persons endowed with virtues, i.e., with an integral outlook that would pave the way for oneself and others, along with the whole nature, to co-exist and pro-exist, and work for the establishment of a just and dialogically vibrant society.
Dharmaram College, which celebrated its golden jubilee in 2007, was originally established to provide philosophical and theological education to Catholic men with the intention of training Catholic priests and Christian leaders.1 The motto of Dharmaram College is “isabhakti paramjnanam,” which literally means “devotion to the Lord is Supreme Wisdom.” Dharmaram College, therefore, “pays constant attention to the spiritual values to be cultivated by the students, as well as to a thorough and profound intellectual discipline to be acquired by them through isabhakti (devotion to the Lord) and its ever flowing paramjnanam (knowledge par excellence), leading them to an integral transformation.”2
In course of time, however, its horizons were opened up to the needs of the people of Bangalore, thus, initiating various educational endeavours on and off the campus, a move that has now become a mark of quality education under the leadership of Christ University.3 As per the statistics available this year, Dharmaram campus caters to more than 15,000 students on a daily basis, and the courses offered range from pre-primary education to doctoral studies in specialised subjects.
Dharmaram, through its allied and affiliated institutions, has moulded a myriad of good citizens, educators, scientists, social workers, etc., from the secular perspective, and a galaxy of well-motivated and dedicated Christian priests, religious, missionaries, and lay leaders who continue to stand in good stead in the multi-faceted fields of Christian service carried out both within and outside India. What is characteristic of the training imparted in this campus, which has become the ‘Dharmaram legacy’, is the successful insistence on the formation of an integral outlook. History will testify to the fact that the Dharmaram style of education stands in good stead in enabling her wards to meet the challenges of the changing times within India as well as outside.
In an attempt to take stock of the evolution of Dharmaram legacy, I shall briefly recall a few landmarks. The Sacred Heart Study House of the Carmelites of Mary Immaculate, a Catholic religious seminary founded in 1918 at Chethipuzha, Kerala, was shifted to Bangalore in 1957 and was given the name Dharmaram College. On December 8, 1965, Dharmaram College was affiliated to the Pontifical Gregorian University, Rome, by a decree of the Congregation for Catholic Education. On January 6, 1976, by the decree Nobilissimae Indiarum Gentes, the Congregation for Catholic Education established in Dharmaram College a Faculty of Theology with the rights and powers to confer the Bachelor’s and Master’s degrees in Theology and Bachelor’s degree in Philosophy.
In 1975, with a view to widen the scope of ecumenical activities, Dharmaram, under the auspices of its theology wing, worked out a programme of collaboration in the field of religion, philosophy, and culture with the United Theological College, Bangalore. A one-year diploma course in Spirituality and Counselling, started in 1992-93, was enhanced into a two-year master’s degree programme in 1994. Apart from these developments, in 1994, an extension centre for the study of theology named Samanvaya Theological College was established with its headquarters in Bhopal in the state of Madhya Pradesh for a contextualized theological formation in view of the changing pastoral and missionary scenario and the corresponding theological reflection (Its other regional centres are in Jagdalpur, with its specific thrust on the Tribal cultures, and Rishikesh, with its unique ambience of multi-religious dynamism). Under the auspices of the Faculty of Theology there is a one-year diploma course in Theology and Religious Sciences, specially designed for the consecrated religious women, which is conducted at Jnanodaya (Bangalore). In 1999, an Institute of Oriental Canon Law was established (aggregated to the Pontifical Oriental Institute, Rome), which offers a three-year licentiate programme in Oriental Canon Law. Further, in 2004, the Centre for Biblical Studies was reconstituted to become the Centre for Biblical and Theological Studies; this centre offers a one-year diploma course in Bible and Theology especially for the laity in and around Bangalore. In 2007, the Faculty of Theology started its bi-annual journal, Asian Horizons, indenting to avail the platform of Dharmaram integral theological deliberation to a wider audience through the publication of scholarly articles that would see to the blending of Christian vision and Oriental patrimony in the existential crucible of the Indian milieu.
Along with theological and secular university education, from its inception itself, Dharmaram had initiated her students into various philosophical streams of thought. It is a matter of pride that the founding fathers of this temple of learning made it a point that all her students are acquainted with the philosophical patrimony of the Indian thought along with other secular and Christian schools of thought. Taking into account the fact of religious pluralism in India and the need of equipping her students to positively respond to it, Dharmaram instituted, in 1971, Centre for the Study of World Religions (CSWR) with the noble intention of fostering better understanding of the various religious traditions; it continues to work for the promotion of research in the area of religious dialogue by imparting short term and long term regular programmes to national and international student groups. In 1975, Dharmaram College also started the publication of Journal of Dharma, an international quarterly for the scientific study of religions and philosophies, with a commitment to enhance research in the fields of inter-religious dialogue, ecumenism, and philosophy, and, thus, to contribute to the development of indigenous philosophies and theologies. It was by the decree Antiquissima Indorum,4 dated December 8, 1983, the Congregation for Catholic Education, Rome, created the Faculty of Philosophy in perpetuity. In the same year, an extension centre of philosophy, Darsana Institute of Philosophy, was established at Wardha in the state of Maharashtra.
Dharmaram has made a lasting and far reaching impact within the Indian Church through its existence over a period of fifty years. Her academic excellence is recognized and sought after by many other institutions; the lead given by Dharmaram has been carried over by many other scholars and institutions in India.5 In an attempt to impart the integral vision to the people of other cultures and continents, Dharmaram has opened up its horizons to wider international audience at two international centres, one in Rome (Chavara Institute for Indian and Interreligious Studies) and the other in Sacramento, California, USA (Chavara International Centre for Indian and Inter-religious Studies).
As the Faculty of Philosophy celebrates its silver jubilee in 2008-2009, I am pleased to affirm that the professors as well as the students of this faculty have played a pivotal role in the development of an integral outlook that has become the characteristic feature of Dharmaram legacy over the years. The ground-breaking initiatives of the stalwarts like John Britto Chethimattam, Thomas Aykara, Francis Vineeth Vadakkethala, Thomas Kadankavil, Albert Nambiaparambil, Thomas Mampra, Thomas Manickam, Cyriac Kanichai, Gabriel Aranjaniyil, etc., who had been the backbone of philosophical education in Dharmaram over a period of 30 years have opened up new avenues in Indian Christian thought. It must be respectfully acknowledged that the noble vision of Jonas Thaliath, Canisius Thekkekara, Januarius, Paulinus Jeerakath, Mathias Mundadan, Joseph Pathrapankal, etc., had the foundational role in the flourishing of the unique mode of philosophical programme at Dharmaram; moreover, their own innovative theological deliberations have had a catalyst effect in promoting the integral mode of philosophical education within Dharmaram and in many other institutions across India. The much acclaimed Indian theology, to my mind, had its roots in the pioneering work done by these talented and erudite philosophers and visionaries.
Just as everything has an integral place in a garden, the programme of philosophy that was designed by the visionaries of Dharmaram took care to make a blend of sacred and profane, religious and secular, East and West, Christian and Indian, without losing sight of the ‘little’ traditions (although it took a long time for their official recognition) and ‘unorthodox’ schools of thought. Addition of two important centres – Centre for the Dalit Studies and Centre for Women Studies – is hailed as important and insightful steps in the evolution of Dharmaram legacy.
The careful planning initiated by the teaching faculty insisted on an integral balance of the subjects taught in the curriculum. Without sacrificing the academic requirements stipulated by the Congregation for Catholic Education and the perennial philosophical patrimony of the Catholic tradition, a meticulously planned programme was put in place, with the intention that a student who passes through the portals of Dharmaram should have not only a deeper theoretical understanding of human thought evolved through various secular and religious traditions, but also should have a lasting respect for their vision of life and ennobling practices. This was not a mere pious wish, but a definitive project, which also included equipping students to acquire the critical acumen to approach these same traditions with a view to engage in constructive dialogue as well as critical and creative appreciation. Of course, this goal amounted to additional working hours both for the teaching faculty and the students; however, as it is an outlook gravely in need, especially in the disturbed pluralistic contexts of India and the wider global horizons due to their too late realization and recognition of the plurality of religions and cultures, all at Dharmaram have taken to heart this noble responsibility and have invested the best of resources into it.
The integral outlook introduced in the academic programmes is creatively supported by two main organs of Dharmaram: the Centre for the Study of World Religions (CSWR) and the Journal of Dharma, the international quarterly of religions and philosophies. While the CSWR conducted regular wide-ranging programmes to equip the wider public of Bangalore city and others, especially in fostering better understanding among various religious, cultural, and ethnic traditions, Journal of Dharma made Dharmaram platform’ available to the international audience through the publication of research articles and reviews on issues pertaining to religions and philosophies. While the former mainly catered to the local audience through discourses, dialogues, and experiential prayer/sharing sessions, the latter toiled in initiating mutual understanding and respect among various traditions and disseminating the same to international centres of higher learning, by bringing together the best minds around the world through its quarterly publications. These two arms of the faculty of philosophy have been, therefore, instrumental in making the faculty very vibrant over the years, and making its vision and presence felt all over the world.
Further, the research programmes, both at the licentiate and doctoral levels, have been successful in eliciting interest among students to dwell deeper into the wisdom of wide ranging traditions. It is a matter of pride that some excellent theses at the licentiate and PhD levels have been published and are well acclaimed by experts as well as the erudite public. Moreover, the training imparted at the licentiate level has had a very successful catalyst effect, as most of the scholars trained at Dharmaram have assumed their responsibility of teaching philosophy or theology at various centres. They, in turn, carry forward the noble Dharmaram tradition of integral philosophical education in the institutions they have assumed their office.6 In one of the editorials in Journal of Dharma, I wrote about the Dharmaram legacy of education as follows:
… Dharmaram has taken the lead in initiating positive steps in inculcating a healthy approach towards different religions, cultures, and linguistic groups. Many who have passed out of this institute have changed batons with the succeeding generations in the field of ecumenism and inter-religious dialogue and harmony. The success of “Dharmaram-style education” could also be attributed to her ability to integrate nature with nurture, the human with the divine, the secular with the religious, and the profane with the sacred. It enables each of her wards to be human beings thoroughly rooted in their own culture and tradition, but at the same time transcending their bounds and boundaries to share the riches of our common human destiny and to reach out to the unseen and unexplored horizons, thus, constituting the supreme wisdom as the ultimate aim of education.7
This noble and effective chain will set a new phase and face in inculcating positive outlook and approach among/toward various traditions, even if apparently they seem to be antagonistic in theory and practice.
The opening of Dharmaram Academy for Distance Education (DADE), in 2007, is a milestone in taking the integral vision of Dharmaram to a wider audience. In the age of information technology and information explosion, DADE could reach out to many who cannot come to the campus on a daily basis. In just one year, this Academy has successfully launched post-graduate diploma programmes in seven different areas, including philosophy. Here is a laudable step that will have a lasting and effective impact in the years to come, especially in spreading the message of integral outlook far and wide.
Our philosophical engagements are not one of denying the existence of other traditions and schools of thought, but of recognizing the other/s, responding to the issues raised from such recognition, and of engaging in ongoing dialogues. That is, there is an existential realization that our life world is fundamentally plural, that there is the possibility of divergent viewpoints and life visions, without precluding one’s own meaningful and dynamic existence. Yet, our programme does not leave all these discrete entities as mere parts of the plural, but enables every individual to evolve an integral viewpoint for oneself. In fact, Dharmaram does not serve a ready-made solution to the reality of plurality, but enables her scholars to weave and blend together their own view of life.
It might be emerging from the very Indian mindset that the training in philosophy was never restricted to secular philosophers and their philosophies. The fundamental religious outlook that Dharmaram has assumed always made room for recognizing and incorporating the religious wisdom bequeathed to humanity by renowned teachers and founders of religions. As their insights have been effective in moulding the outlook of generations, mostly for good, our philosophical programme has a significant focus on philosophies emerging from various religious traditions. The integral outlook that we facilitate in our scholars makes sure that no valid contribution as far as the human thought is concerned is neglected; on the contrary, we make sure that due recognition is paid to religious as well as non-religious viewpoints so much so that the perspective of life that a scholar develops will have the possibility of recognizing contrary and even contradictory viewpoints. We insist that every scholar is enabled to balance the creative tensions existing among contrary and contradictory and opposing forces: indeed, here is the blending of the physical and the metaphysical, the rational and the mystic, the natural and the supernatural, the human and the divine.
As most of the students attending our programme of philosophy are Christians, specifically Catholics, the cornerstone of their philosophical endeavours fundamentally turns out to be the faith in the person of Jesus Christ. Here, I hold that such a point of view, having its centre in Jesus Christ, does not go against cultivating an open and integral attitude towards other traditions; instead, it provides the best ambience for lasting integration. In fact, it is the very catholic Christic life vision that takes us beyond the limiting horizons of one’s self and all that is immediate. The Christic model of self-emptying for the sake of engendering life in the other is the most generous approach in life and philosophy that anybody can adopt. It begins with the integration of oneself with the others, one’s interests with that of the others, which ultimately climaxes in harmonizing every stream of thought, strengthening the bonds, and widening the horizons in view of building up a new earth and new heaven, the dharma rajya, the kingdom of God.
The Silver Jubilee celebration of the Faculty of Philosophy at Dharmaram is an occasion to take stock of what we have attained so far and, thus, to feel proud of it, which is indeed a justified sentiment. However, as twenty-five years is only a very short period as far as human achievements are concerned, this jubilee celebration shall be taken as an occasion to plan for the future so that the goal of an integral outlook could be better realized in the coming years, especially as the times are changing and the challenges are mounting. In the last twenty-five years, Faculty of Philosophy at Dharmaram, as a tree that has been offering shade and vital life to many seekers of wisdom, has got firmly rooted and has spread its branches far and wide; as a stream that has been flowing and nourishing everyone on its either banks continues to flow serenely, enriching and enhancing all who want to quench their third from her ever-flowing waters of wisdom. Now, the challenge is to let the tree grow taller and stronger to offer better shade and life to many more, and to flow more dynamically into the lives of many, so that the goal of integration not only remains intact but becomes all the more vibrant and life-enhancing.
As the needs and expectation of the society are changing, it is necessary that our programme is revamped in such way that all our scholars are equipped to respond to the existential situation more creatively. Apart from initiating scholars into the age-old wisdom of humanity, especially at the research levels, Dharmaram must chalk out plans to infuse in them a creatively critical and a critically creative approach to various traditions and schools of thought. Further, some important elements, which were side-tracked by the elitist tendency, must be reinstated to the mainstream of philosophical endeavours. They would include further research and studies into the ecological concerns, the subaltern traditions, the feminist movements, post-modern trends in philosophy, etc. The new centres like Centre for Dalit Studies and Centre for Women Studies should assume active role in chalking out programmes for day-scholars as well as wider public, so that an effective conscientization could be initiated. Further, I wish that the Silver Jubilee celebrations also become an occasion to initiate processes to start a new Centre for Environmental Philosophy and Action under the auspices of the Faculty of Philosophy. As these centres become more vibrant and effective, I hope, Dharmaram legacy will regain some dimensions that were lost sight of and open up new vistas in its further philosophical sojourn. Moreover, centres of these stature should be capable of eliciting interest among research students so that more effective research programmes would evolve, thus, initiating more dynamism and broader ambience for integration into the life of Dharmaram itself.
As an integral outlook is never a finished product, Dharmaram has to delve deeper into the questions of ultimate interest, and bring in many more dimensions of life and reality into its philosophical scrutiny and synthesis. It is also high-time that new programmes are designed in such a way that they would respond to the needs of the new generation of information sciences and the emerging social problems. As philosophy could engage in these issues with a healthy distance, the solutions proposed could naturally open up new and better avenues in social life. The faculty as well as the research scholars must become more integral in their outlook and proactive in responding to the current vexing issues of the Indian and international society, which I hope would give a better edge to our programmes, opening up wider horizons, and offering deeper meaning to the existence of the Faculty of Philosophy at Dharmaram.
Saju Chackalackal
Chief Editor, JD
1The vision enshrined in the Gospels, and later articulated in the “Declaration on Christian Education,” has been very much part of the legacy of Dharmaram: “to make a more penetrating inquiry into the various aspects of the sacred science so that an ever deepening understanding of Sacred Revelation is obtained, the legacy of Christian wisdom handed down by our forefathers is more fully developed, the dialogue with our separated brethren and with non-Christians is fostered, and answers are given to questions arising from the development of doctrine.” Vatican Council II, “Declaration on Christian Education,” §11.
2Directory of Dharmaram College 2003-04, inside cover page.
3It was with a view to achieve an integrated study of sacred sciences along with secular subjects that Dharmaram College started on its campus, in 1969, an arts, science, and commerce college, which has achieved “deemed to be university” status in 2008. This prestigious institution, Christ University, offers multi-faceted academic programmes, including research degrees, and operates now in its various on- and off-campus centres across India.
4Interestingly, naming of the documents establishing faculties in Dharmaram – “Nobilissimae Indiarum Gentes” (1976, Faculty of Theology) and “Antiquissima Indorum” (1983, Faculty of Philosophy) – very clearly indicates the ‘Indian’ thrust that Dharmaram has to bear all through her existence. I believe that it was providential as well as intentional on the part of the Congregation for Catholic Education to word the documents in this manner so that the specific thrust and the goal of instituting these faculties in Dharmaram will have a bearing on its programme of learning and research. Indeed, to those who are familiar with the Indian view of life, there is no need to make any specific mention of the integral outlook: it is the quintessence of all that ‘Indian’ is.
5During the past years a number of institutions of ecclesiastical studies have been affiliated to DVK. Prominent among them are the Vidyadeep Institute of Theology, Bangalore (1988), belonging to the Conference of Religious India, Carmelaram Theology College, Bangalore (1989), belonging to the Order of Discalced Carmelites, De Paul Institute of Religion and Philosophy, Bangalore (2001), belonging to the Vincentian Congregation, Pushparam Institute of Philosophy, Mysore (2003), belonging to the Order of Discalced Carmelites, and Ruhalaya Major Seminary, Ujjain, belonging to the Missionaries of Saint Thomas.
6Research in philosophy has assumed a new dimension with the opening of the Department of Philosophy at Christ University, which is practically constituted by the members of the Faculty of Philosophy, DVK. In 2006, the MA in Philosophy was introduced and, in 2008, the MPhil in Philosophy was also opened up. We expect that Christ University would begin its doctoral research programme in 2009, with more emphasis on inter-disciplinary research. As the research in philosophy is opened up to the wider ‘secular’ public, we earnestly hope that our goal of spreading the message of integral philosophy will get further boost and wider recognition.
7Saju Chackalackal, “Religion and Education: A Philosophical Appraisal” (Editorial), Journal of Dharma 31, 2 (April-June 2006), 161-62.

PHYSICS WITHOUT METAPHYSICS?

2009-04-29T16:17:00.001+05:30

AN APPRAISAL OF
PHYSICS WITHOUT METAPHYSICS?
In the recent history of philosophy, an obvious shift has already taken place. While almost all philosophers attempted to address the perennial questions that intrigued humanity from its inception by way of formulating rationally consistent systems of thought – either by focusing on the object or the subject, as the case may be – a number of prominent thinkers have questioned the validity of such systematisations, as no system comes up neutrally. They are convinced of the fact, for example, that the so-called a priori is no more completely a priori. In fact, there are many factors that have colluded to give rise to anything that is said to be purely rational. Indeed, human reason itself is said to be the product of myriads of influences, spread through the whole history of human existence. The trend, therefore, is to challenge and overthrow all systems that have been accepted as valid in providing answers to the perennial questions, and to move beyond the boundaries of systems with the hope of striking a better understanding or grasp of reality. Although this deal seems to be quite captivating, especially among the neophytes, the fundamental issue continues to haunt us: Can human mind understand without a framework suitable to its nature, that is to say, in an absolute vacuum? Can reason try to understand the inner recesses of reality – which, in the traditional understanding, requires a move from physics to metaphysics – just by unsubscribing to all systematic schools of thought available to us down through the centuries? Can rationalisation be nothing but anti-systematisation, leading to bits and pieces, whims and fancies, and the whispers of the moment, intelligible or unintelligible?
As Postmodernity has become the catchword in many a philosophical circle, and many researches are being carried out to disprove the absolutist claims made by old and new systems of thought, I wonder whether we can totally be freed from systematisation. In fact, a blanket rejection of systematisation will be suicidal to philosophical deliberations, as human mind cannot function outside a framework of its own, if at all it should make any sense. Moreover, I tend to think that Postmodern thought has gone astray from its target. It is true that the absolutist understanding of many a previous thinker or school of thought should be challenged; if not, it would be a blatant denial of the creativity of human reason. Moreover, Postmodernity brings to our attention that nobody can give the final word on the understanding of truth; we do philosophise, but within frameworks which need to be constantly challenged and overcome. Indeed, philosophising must remain an open project, accessible to and extendable by the entire humanity.
The same dynamics could also be located in the constant struggle between physics and metaphysics, in their attempts to nullify each other, or to win over each other. The medieval glory of metaphysics was shelved during the Enlightenment, and physics had its field day: an unending saga of success enjoyed by the modern sciences and their applications in different areas of human need have made the contemporary humans shun any thrust on the metaphysical dimensions of reality. The questions such as ‘what is reality’, ‘what are the dynamics of reality’, etc., are usually answered within the parameters of physics; for many, only such answers are intelligible. Indeed, any answer that is beyond the terrains of verifiability is fashionably rejected as ‘non-sense’. The trend, in general, seems to belittle and ridicule the value of that which cannot be given to us in observables and measurables: physics and its principles, in particular, seem to reign supreme, and to a good number of physicists they are undisputable and absolute! Thus, physics, without recourse to any metaphysical understanding, apparently tries to master reality. To many, therefore, what is said by physicists is the final word on the nature of reality.
It is against the backdrop of these two trends – the philosophical arrogance of Postmodernity and the omniscience of physics in having copyrighted finality in understanding reality – that I find the relevance and daring nature of Raphael Neelamkavil’s earnest research in ‘Einaic Ontology’, an attempt to re-capture the lost sense of the real, by taking recourse to philosophy and physics, and many other allied disciplines.
In his Physics without Metaphysics? Raphael Neelamkavil successfully launches an articulation and defence of the ontology behind all sorts of philosophical endeavours, especially the philosophies of physics, astrophysics, and mathematics. It presupposes the history of ontological categories and scientific categories (space, time, cause, mass, etc.) from Plato and Aristotle through the modern theories in physical sciences to the twentieth century scientific ontology. His masterly focus, in particular, on Aristotle, Kant, Bohr, Einstein, Armstrong, Strawson, Quine, and Heidegger, and, in general, on thinkers in the philosophies of physics and mathematics, analytical epistemology and analytical ontology, fructifies in giving rise to the mutually collusive ‘Einaic’ categories of cosmology-epistemology-ontology.
The search in this undertaking begins by questioning the ability of purely classificational categories to do authentic scientific ontology, and with an admission that all that there are to Reality in ontological commitment are: (1) particular token entities (processes), (2) ontological particulars (species), (3) epistemologically connotative (of the conscious manner of noting together) universals (species names, qualities, etc.), (4) ontological universals (qualia / ways of being) in processes, and (5) totalities of entities / processes. Of these, substances – tokens and totals – are transcendents, and universals – connotative species names, connotative qualities and ontological qualia – are transcendentals. He proposes to transcend the problem of particularist physics and ontology by using a new set of cosmological, epistemological and ontological categories that are maximally classificational, ideal, provincially singleton-case, and theoretically a priori. All of them, as Neelamkavil claims to show, are necessarily probabilistic and transcends particularism by the ever-widening nature of universals ingredient in tokens and totals.
In general, Raphael begins his articulation based on certain foundational assumptions in ontology: (1) the traditional categories equivalent to substance are to be maximized by substance’s unique Transcendent domain, i.e., Reality-in-total; (2) the connotative presentations of the various categorial attributes in consciousness are to be maximized by the epistemologically connotative and Transcendently Transcendental universal of universals, i.e., the concept of Reality-in-general; and (3) ontological universals active at the processual-relational-essential aspect of beings are to be maximized by the verbal, nomic, nominal and Transcendental universal, namely, the To Be of Reality-in-total. Maximization of transcendentals is by inductive generalization, and that of transcendents is by inductive totalization, justified by the ontology of mathematics. These make their mutual collusion and implication naturally generative of systems that are most truth-probable by reason of their idealistic coherence, theoretical pragmatism, probabilistic relativism and, finally, realistic correspondence of results with matters of fact.
The proposed categories have been argued out from the points of view of contemporary philosophy of physics, analytical philosophy of knowledge, and analytical plus some continental philosophy of being. First of all, the work seems to be very informative of various contemporary analytical trends related to its field of study. Secondly, it delves into the radically cosmological, epistemological, and ontological questions typical of the interface of scientific and philosophical discourse.
Against the Kantian epistemological approach, Raphael attempts to overcome the phenomena-noumena divide by an ontological approach to the cosmological category of Reality-in-total, which is the uniquely continuous substance that includes all possible (actual) worlds that are objectual-causally connected. To procure validity to this concept of substance, he moves to an analysis of the deep-seated scientific-instrumentalistic difficulties in Quantum Mechanics’ manner of cutting up its object into mere statistical phenomena, which one conceived to be a wave at one moment and a particle at another, without any ontological commitment admissible by instrumentalism. He shows how this dichotomy may be overcome scientifically and how Reality may be conceived as thoroughly continuous – a curious nicety, indeed. Soon he moves to the foundations of the Special Theory of Relativity to fill up all possible values of energies and velocities in Reality-in-total as conceivable at the broadest possible realm of “all possible worlds,” by a succinct argument in favour of the actuality of all possible velocities. By now, he is on his way to derive the concept of Reality-in-total that is in all respects thoroughly continuous, which results in the Ontological Principle of Excluded Vacuous Middle. This process allows him to ontologically bridge the phenomena-noumena divide in the concept of the maximal substance, Reality-in-total. Thus, he proposes Reality-in-total as the ontological-cosmological ideal of all discourses on the Worlds, with all its objectual-causal roots, which may possibly be in the Divine too. This allows him to claim that physics cannot be done without a scientific metaphysics: “genuine physics is impossible without Einaic Ontology / metaphysics!” (320).
He proceeds, then, to show that the category of Reality-in-total does not stay alone. It needs the support of its theoretical, conceptual, ideal category. He comes out with a well-knit justification of the need of universals in epistemological, cosmological, and ontological discourses. He derives his justifications in a face-to-face encounter with twentieth century analytical thinkers, who do not – or, partially and particularistically do – favour the use of universals in discourse. He makes also a contribution to the philosophy of universals by bringing clarity to the concept of the universal, i.e., by differentiating connotative-conscious (epistemological) universals from ontological universals that are objectually and probabilistically present (“over there,” by an ontological commitment, not by reference!) in processes in their relational realm. This allows him to conceive of the connotative and inductively most generalized universal of all universals – Reality-in-general – as the epistemological ideal category of all ontological endeavours. He favours treating connotative universals and Reality-in-general as probabilistic because, ever after the Incompleteness Theorem of Gödel, we are not justified in fixing meanings of definitions and terms or validity of truth-statements as absolute. Instead, we must go on pushing axioms and the definitions of primitive and derivative notions, backwards into more general and succinct ones, in systems of any ontological order. So, connotative universals, which are presupposed (or ingredient) in concepts, are ever-widening; and hence, truth statements in Einaic systems are probabilistic.
Finally, Raphael moves to the purely ontological Transcendental that makes both Reality-in-total and Reality-in-general possible. He presents a concept of the Transcendental To Be, the supra-categorial category beyond the ways of being (qualia) and the to be of entities / processes. This seems to be an improvement beyond the traditions of the concept of Being. To Be is the maximization of all ontological universals by inductive generalization, which, in turn, is based on inductive totalization. But, this goes counter to ontological particularism, which, in all its forms, does not go beyond tokens and their immediately wider universals! Confident of the suitability of the new trans-classificational category of the To Be proper to Reality-in-total for ontological consumption, he proposes that we can no more do scientific ontology merely by classificational categories, for they are particularistic. Therefore, the author thinks it is tenable to claim that it is a handicap for science and philosophy at once, if they allow doing science and regional ontologies without the most generally probabilistic and self-transforming categories of scientific ontology. Particularism without Einaic Ontology has been the backbone of the hitherto practice of science. He highlights the problems of particularistic ontologies by making an in-depth study of the particularistic, linguistic, and ontological presuppositions in Quine, Strawson, etc. Raphael contends that, without acceding the most adequate categories of ontological thinking, the scientific categories of particular sciences and regional ontologies cannot at all be justified! Scientific ontology possibilizes science and, hence, without Einaic thinking, science is not what it can and ought to be. In short, only maximal categories can possibilize reality-in-particular and the discourse on actual entities / processes in the sciences! Moreover, by reason of the partiality of particularistic ontological universals with respect to the processes involved, each such universal refers to other and broader universals and, hence, ontological universals too are probabilistic. This fact couches all sciences and regional ontologies in Einaic Ontology.
This probabilistic-universalistic inclination in thought allows this research to transform ontology, particularly scientific ontology, into Einaic Ontology, which is a pragmatic amalgamation of (1) Einaiology, which studies To Be in terms of Reality-in-total and Reality-in-general, and (2) General Ontology, which treats of Reality-in-total in terms of To Be and Reality-in-general. Due to the collusive nature of the three categories, one can never do any one of these two sciences in isolation from the other. This makes Einaic Ontology not only viable, but also ideal and inevitable, universalistic and probabilistically flexible, thus, frameworking the foundations of ontologies beyond metaphysical absolutism of ideal reifications and Postmodern, skeptic, or sophistic absolutism of haphazard relativisations.
In conversation with Raphael, I realize his claim to be that this sort of ontology is also a scientific ontology, since the category of Reality-in-total is the maximized cosmological category of the sciences, which is potent enough to make physical reality, processes and experiments possible. Although Raphael’s work creates only the kernel for a new scientific ontology, it seems to hold the promise of further elaborations and the development of an entire system of philosophy in itself. Given the earnestness of the author visible in this venture, especially in this text, I am hopeful that many of us would live to see more penetrating and extensive researches in the field of Einaic Philosophy, capable of shedding brighter light into the nature of reality, and to answer the perennial questions that keep us haunting in the realm of philosophical thinking.
I deem it important also to draw the attention of the reader to the Appendix that juxtaposes (1) earlier Heidegger’s verbal, aletheial Being and later Heidegger’s enowning and projecting-open Being, with (2) the slightly different, but systemic-probabilistic, concept of the nomic-nominal and processual-verbal To Be, which is simultaneously aletheial to man and enowning-projecting of and co-extensive with Reality-in-total in its maximality. Raphael proposes this latter version of To Be for collusive, probabilistic, and systemic reasons. He seems to hold that both the earlier and later Heideggerian concepts of Being are still anthropic and epistemic, because they do not give a priori objectual validity (i.e., based purely on the mind-independent and trans-phenomenal fact of Reality-in-total) beyond ordinary cognitive apriority, (1) to To Be as the Transcendental beyond Dasein’s appropriation of it in himself and beings, (2) to Being’s giving itself to Dasein, and (3) to Being’s enowning of Dasein and Being’s projecting open (Entwurf des Seins) of Dasein within and out of Being-thinking. Raphael argues that such a Being is comparable to the connotative-epistemological category, Reality-in-general, which is the giving itself of To Be in human consciousness’ appropriation of it as the connotative universal of universals. He shows that an adequate concept of Reality-in-total is lacking in Heidegger. I think, with this interesting suggestion, combined with his Einaic Ontological evaluation of earlier and later Heidegger and demonstration of the exact Einaic Ontological difference between earlier and later Heidegger, this Appendix would invite both appreciative and critical evaluations by those ready to attempt beyond Heidegger.
Although the subtlety of the analysis carried out in this research and the complicated and complicating terminological fiesta that abounds the work may create an impression of an ‘arm-chaired’ philosophical discourse, it is specifically oriented towards practical import as well. The changed scenario of philosophy – especially its need to speculate and rationalise in collaboration with scholars who are involved in research in many other fields, particularly in doing science – is well aware that many among the best of the minds are involved in and committed to scientific investigations. The new scientific theories that have come up in the last few decades have, in general, significantly altered human conception of Reality, though without an anchor to hold on to in the vicissitudes of the constant flux and rational unrest of unfathomableness. So, the practical intent of Raphael’s project is to draw from these theoreticians, and in attempting to go beyond them, he envisions the possibility of pioneering a novel way of doing ontology in the sure dimension of unfathomableness – not for its own sake, but for a genuine understanding of Reality, which is the rationalised goal of all human searches. In this context he is categorical as far as his findings are concerned: “Einaic Ontology is a speculative, scientific ontology in the sense that it makes possible and transcends the categories of the sciences” (302). Moreover, he contends that the Einaic categories that he has justified in this work as the sure dimensions of all Reality and Thought, are applicable to their cosmological, epistemological, and ontological categorical concepts as well.
The novel perspective unveiled in this work is a promise. If the theories available in the known history of philosophy could not settle the issues that intrigued humanity with any definitive answer, and if the continued search for answers is the duty of every human being endowed with rationality, Physics without Metaphysics? and its path-breaking ideas in favour of Einaic Ontology are worth our serious consideration. They hold an impressive promise for doing philosophy that looks for ultimate answers, especially amidst the myriads of theories that crop up every other day. Indeed, even for Raphael – in accordance with Einaic probabilism concerning the new set of categories – this is not the final word in a philosophical settlement of the nature of reality. It is an initial but courageous and firm step, a step that must be pursued further to unveil and traverse unforeseen horizons in encountering and understanding Reality.
Dr. Saju Chackalackal CMI
Associate Professor of Philosophy
Dharmaram Vidya Kshetram
Bangalore 560029, India
Email: saju@chackalackal.com

Trail Blazers: MY ‘MEDICAL’ PILGRIMAGE TO THE “ISAI BABA” OF CHANDPUR

2009-03-07T19:21:00.004+05:30

MY ‘MEDICAL’ PILGRIMAGE
TO THE “ISAI BABA” OF CHANDPUR

Dr. Saju Chackalackal CMI

ABSTRACT:
This is a pilgrim narrative on the person of Fr. Aji Sebastian Parekattil Cmi, known as “Isai Baba of Chandpur” and his mission in the field of herbal medicine as it is practised in a humble institution, Darsanalaya Ashram, situated in Chandpur village of Faridabad, Haryana. Having received the special vocation, Fr. Aji has adopted the lifestyle of Indian Sannyasa within the CMI congregation; he has received his initiation into this way of life from the well-renowned Swami Sadananda CMI and tries to blend his quest for Christian realization with his taste and expertise for herbal medicine and social uplift of the poor and downtrodden. The catholic spirit of welcoming everyone into the Ashram – to live and participate in all activities as a cordial community – has the added emphasis on ecumenism and inter-religious dialogue. The tapasya in the lifestyle and ministry of this young Christian missionary is tremendous and enduring; the sense of mumukshutva (longing for eternal liberation) is positive and all-enveloping.

It was a usual evening walk for me around the ‘CMI-famous’ Dharmaram Ring Road with Fr. Benny Nalkara. As the first ever CMI Ashrama Aikya (2008) was scheduled to begin the next day in Vidyavanam Ashram (founded by Acharya Fr. Francis Vineeth CMI) on the outskirts of Bangalore, the ‘very rare species’ of half a dozen CMI Sannyasis from all over India were moving around Dharmaram Campus. Interested in the movement and taking note of the gathered noble confreres clad in ‘kashaya vastra’, I, though an outsider, was happy to see our scholastics earnestly gathering around them and animatedly conversing with them in and around Dharmaram verandas. A novel figure, for me, was Fr. Aji Parekattil, belonging to SH Kalamasserry Province, who seemed to be attracting larger crowds, from philosophy as well as theology sections. Though I had heard about him from my younger colleagues, his popularity among brothers did not give me a chance even to have a word with him. During our evening walk, however, I found the crowd easing out, probably as brothers were moving to the playgrounds. And there he was, Fr Aji moving with agility, moving in our direction, beaming with a spontaneous serene smile. As Fr. Benny knew him well, they exchanged pleasantries.
Then, it was my turn, and as I greeted him and introduced myself as Fr. Saju, he asked me in return: Chackalackal? That was a welcome question as it indicated his familiarity, though so far we never had a chance to meet in person. As Fr. Benny introduced to me Fr. Aji’s credentials as a ‘medicine sannyasi’, I had a flash thought in my mind and I thought aloud: “Why not, then, I also give a try?” The question was certainly existential to me as my recent Ayurvedic treatment in Bangalore had not given any return as to contain my rheumatic arthritis and the recent spurt of related joints’ pain. Sensing the need of the hour, Fr. Benny took leave of us.
As I started to narrate a bit of the case history, Fr. Aji expressed his wish to visit a couple of his acquaintances living on the Campus. So, we decided to have a long evening walk together. As we were first heading for Alphonsa Bhavan, I continued my narration and I could see the attention with which he listened and made a few clarifications. By the time we reached the FCC Sisters’ community, I could immediately feel the popularity this young Swamiji claimed among the Sisters from north Indian missions. As Sr. Cicy Therese started exclaiming about Fr. Aji’s success in Chandpur village in Haryana through his medical assistance and social services, she narrated how bad were the times when she worked as part of the San Joe project. As she put it, which was later corroborated by others, Fr. Aji’s timely interventions had been crucial in bringing about social as well as religious harmony in the surrounding areas of Chandpur village. Sr. Cicy was very vocal: “Well, your success in a place where everyone else had failed is really great!” There came another member of Alphonsa Bhavan, Sr. Treesa Poonely. She, in fact, was the teacher of Fr. Aji during his early schooling. As she saw him, at once, I could see her eyes beaming with pride in the noble status her favourite student has attained. Immediately, though, I also witnessed her eyes welling up with tears as she checked Fr. Aji’s sannyasi style clothing. As she could not contain her embarrassment at seeing her now ‘priest-student’ not covering the upper part of his body (of course, he had his kashaya shawl around his shoulders), she ran away in tears, though she came back immediately (hopefully by the gentle promptings of Sr. Leony, her superior). Fr. Aji’s close association with Swami Sadanand also brought around another group of sisters, including Sr. Selmi, sister of martyred Sr. Rani Maria FCC. I could see their admiration for what Fr. Aji is and what he has achieved in terms of his mission at this young age. On our way back, apart from meeting Fr. Mathew Koikara, we also met Swami Sadanand who had come to participate in the “CMI Ashrama Aikya 2008.”
As we came closer to Dharmaram, it was already dusk. The bare-footed Fr. Aji immediately turned out to be the medicinal man and plucked out a handful of plants from the unkempt lawns on the side of Dharmaram Ring Road. That was the beginning of the treatment. He also gave me another prepared medicine that he carried with him from his Darsanalaya Ashram in Chandpur, Haryana. The package of treatment also included a ‘kashayam’, which I was supposed to prepare by myself (of course, Bro. Joseph Muttanolil, the secret behind many Dharmaram administrations’ success through his expertise and diligent planning of Dharmaram Catering Department, was very generous to get it done). As I started regularly taking these medicines, in a few weeks’ time, I could feel substantial changes, especially with regard to the joints’ pain. Thanks be to God and to Fr. Aji for the timely help!
It was in this context that I finally decided to visit Fr. Aji in his Ashram in November 2008. As my travel plan was laid out, he said that my arrival in Delhi coincided with his weekly consultation in the Syro Malabar Centre in Mayur Vihar (Sector II), New Delhi. He, then, generously promised to pick me up from the New Delhi railway station. However, as my train was delayed by about four hours, we had to make alternate plans for the pick up at midnight and my further travel to his Ashram the next day. Bro. Paul Chully, a relative of mine and the superior of Patrician Provincialate in Delhi Cannt., became the ‘Good Samaritan’. After a good sleep and the morning table fellowship (both Holy Eucharist and breakfast) with the Patrician Brothers, Bro. Paul was generous enough to accompany me up to Darsanalaya Ashram in Chandpur (in Faridabad district of Haryana). Though it was a drive for more than two hours, we enjoyed first the smooth Delhi metro traffic and, then, the greeneries and cultivation beyond Faridabad town.
Finally, by 11 am, I reached Darsanalaya Ashram along with Bro. Paul. Situated on the outskirts of Chandpur village, simple looking in structures, neatly kept surroundings, immersed in the silence and simplicity of an Indian ashram, Darsanalaya had an all-welcoming outlook.
As we entered the Ashram premises, Fr. Aji was found sitting in front of the ‘Baba Kuteer’ with a couple of people. Later I realized that they consisted of his patients as well as students (including two Deenabandhu sisters and a lay person from Jagdalpur mission) who had come for treatment and training in herbal medicine. As we got down from the car, Fr. Aji promptly came up to welcome and receive us. While one of his assistants guided me to the room where I would stay, others offered us tea. While Fr. Aji continued to engage with his patients, we moved around the rest of the Ashram premises: simple but convenient was my first impression about the structures. They included a CMI Sadan, Baba Kuteer (which was built and donated by Fr. Aji’s friends, including VHP supporters, known among them as “Isai Baba of Chandpur”), pharmacy, treatment rooms, rooms and dormitories for in-patients, and a kitchen and dining room.
Apart from the simple looking structures, what captivated me the most were the atmosphere of openness found to be prevailing in Darsanalaya Ashram and the serene smile on the face of Fr. Aji as well as his always ready to help attitude. They made an altogether different atmosphere within Darsanalaya, especially when compared to the formal and, sometimes, professional style adopted by many of our religious houses in the South.
As Fr. Aji had settled with the visitors, he promised to take us to the only neighbouring Catholic institutional complex, San Joe Puram, established under the auspices of Syro Malabar Delhi unit. An educational complex with the noble aim of providing “inclusive education” to the handicapped and under-privileged children, San Joe Puram consisted of a moderately large school, priests’ residence, few convents that also housed different types of handicapped or challenged or orphaned children, a nursery school, a destitute home run by FCC sisters, and some other social work units. In all, it gives a well-planned campus for the uplift of the downtrodden. As it was a working day, when we visited various convents, we could hardly see any of the inmates. However, as we reached the school, we could feel the pulse of the campus – especially because it was November 14, the Children’s Day. The pleasant surprise was my inability to identify the ‘handicapped’ ones among them: they were all together. Remember, the motto of the campus is “inclusive education”!
The last religious house that we visited on that day was the convent belonging to FCC Delhi Province and it was already 1.30 pm; and I should not forget the lunch we had there, especially the ‘koorka’ curry. As Bro. Paul already knew some of the sisters and the destitutes (who were originally brought from FCC Delhi community), visit to this community turned out to be a pleasant surprise for him.
Finally, highly impressed by the presence and ministry of Darsanalaya Ashram and having had a quick glimpse of the Syro Malabar mission in Chandpur village, Bro. Paul Chully returned to Delhi, as the Open School answer sheets awaited his final signature at Mount St. Mary’s School.
In the afternoon, I could see more activity around the Ashram. More and more people came from different parts of Faridabad and Delhi in search of the medical wisdom of the Baba. Although most of the cases that were referred to him were chronic in nature and rejected by famous hospitals and physicians – both Allopathic and Ayurvedic – Baba kept his cool, basing himself on his theory of human wellbeing: the necessity of maintaining balance between heat and cold. He prescribed medicines and exercises as per the variant cases he was addressing.
A major link for Baba to keep in touch with his patients and their concerned relatives is his simple mobile phone. Except during his meditation, prayer, and Eucharistic celebrations, one would find him conversing with many on his cell phone, giving them tips to keep up their health – from friendly advices to stern medical instructions. Most of the new cases that came by way of phone calls were given the reply – but only after assuring them of a possible solution or, at least, a try to induce hope among the ‘hopeless’ – that they may visit him either in the Ashram or in Delhi, where he holds regular consultations once a week. By the way, it is reported that Fr. Aji meets about one hundred patients during one of his weekly consultations in Delhi, most of the patients being migrant settlers from Kerala.
I was deeply impressed by another group of visitors from the surrounding village Chandpur: they were school going children. A good number of them were seen in different parts of the Ashram premises. They came to the Ashram in search of its solitude as it better facilitated their studies. More moving is the attitude of the Ashramites in welcoming them to spend their time for studies. Interestingly, Baba knows all of them personally, including their names. Praiseworthy is the presence and involvement of otherwise silently moving person of the regent, Bro. Jerrys Marottickal. After settling his responsibilities in assisting Baba, by evening, he turned out to be an expert English teacher. There was a group of 15-20 students of various classes; as per each one’s need, Bro. Jerrys instructed them in English language, which would otherwise be impossible for these village children. Baba, true to the spirit of the Ashram, not only appreciates the innovative ministry of his regent but also promotes this meaningful ministry with creative assistance. The remote village of Chandpur, which does not have any chance of getting support for its children to study English, is certainly blessed by the initiative of Bro. Jerrys and the people are really grateful for the same and many more.
At 7 pm, we started the Eucharistic celebration. Celebrated in the simplicity of the Ashram chapel, with a text that is sufficiently adapted for the innovative spirit of the Ashram ideal, this evening Eucharist became a cherished experience. It was the celebration of the whole Ashram, meaning to say everyone in the Ashram actively participated in the celebration, singing and praying, playing various musical instruments and taking their turns in performing ‘arati’, etc. Although the congregation hardly consisted of fifteen members, the celebration was really worth it: it did give me a wonderful experience. The spontaneous and melodious Hindi chantings of Fr. Aji and hymns sung by the entire congregation, along with intoned and rhythmic prayers led by the Baba of the Ashram, really made it a rare blend of spiritual flavour and traditional and native ingenuity. The Bharatiya Pooja was interrupted (from the point of view of a traditional liturgist; it was, certainly, a meaningful and welcome change for me) after the ‘Breaking of the Bread’ for an hour long Eucharistic adoration. As I firmly believed from my good old novitiate days with Fr. Dunstan of holy memories that Eucharistic adoration could be aptly placed before the communion, I was really happy about the way it was arranged and conducted at Darsanalaya. After an hour long prayerful reflections, singing, and silent adoration, we concluded the evening liturgy with communion and final blessing. As the Mass was about to close, I gently declined Fr. Aji’s request to say a few words as a message to the gathered congregation. Not that I did not have anything to say (all those who know me know it quite well), but I did not want to spoil the rich and enlivening experience of that evening by my out of context English dry preaching (as some of my Epistemology lectures finally end up for the BPh students at DVK!).
After a simple meal, typical of an Indian Ashram, I spent a couple of hours with the Baba. He shared with me his cherished dreams in connection with Darsanalaya Ashram and his healing ministry. Though at times he mentioned in passing some of his frustrations in the ministry, by and large he cultivates a very positive outlook on all that happens and takes everything in the providential plan of God.
One of his dreams is to establish a network of healing ministry all through the 300 and odd villages of Faridabad district of Haryana. His plan is to train at least one person from each village in herbal medicine, who would be, in turn, equipped to cater to the health needs of the people of the locality in a cost effective manner, which is certainly a way of healing closer to the nature. In order to realize this dream project he hopes to receive some funding (which he thinks would not be that difficult, as the Delhi diocesan authorities have shown keen interest in the same). However, as this would involve a lot of office work and wide range of organization, Baba hopes that the authorities would provide him someone with expertise along that line. Once such a priest is available to organize the project details, he assures that it could be easily worked out and people in every locality of Faridabad could be networked and helped for a healthy life in the natural way.
Another dream that Fr. Aji shared with me is the possibility of a regular and ongoing training in herbal medicine arranged under the auspices of our CMI Secretariat for Social Apostolate. Fr. Aji hopes that the expertise of our own members and other religious engaged in this field could easily be tapped and information could be disseminated for the greater good of the people spread all through our missions in different parts of India. As his Ashram is located in an interior place that may not be easily accessible to all, Baba’s proposal is to arrange it by a central agency, which would also be better coordinated and effectively managed, again, for the greater good of the people and our mission.
I was pleasantly surprised by the information that Darsanalaya is a registered charitable society with an aim of imparting inclusive human growth in Faridabad district. Its main activity, as of now, is extending financial assistance to a group of 130+ students – both for school education in Hindi and English medium schools and for the higher education of students from the surrounding villages. Funds for this noble mission are collected through the goodwill of the families of his treated patients and well-wishers of the movement that he has initiated. As they come to know the life and mission of Fr. Aji and the thrusts of Darsanalaya Ashram, he told me, people are overwhelmingly generous to sponsor one student’s education. Further, he has also devised an ingenious method of placing a box for coins in the families of his friends and associates (after the model of ‘pidiyari’ introduced by our Blessed Founder Father Chavara). He attests to the fact that it has been a successful experiment and has been a substantial source of scholarship for the village children. Maybe, that is yet another model that could be inspirational to a lot of our social uplift programmes which could be funded from our own indigenous sources.
During the day, there was a couple from Delhi, the wife working for a foreign university that has its national office in Delhi and the husband working for an MNC but simultaneously engaged in photography, sculpture, and cinematography. Incidentally, the lady is a patient of Fr. Aji and had been relieved of her chronic asthma. After the effective treatment, they come and spend their weekends at the Ashram. This young man, Mr. Ashok Sadan and Mr. Anil Kumar, along with Fr. Aji, are jointly involved in producing a couple of films of social interest. Though not made with commercials interest, they hope to get wider screening for their forthcoming movie, “What” (a multi-lingual movie, to be released by the end of 2008). Apart from these, Mr. Ashok has produced a very short film of five minutes on Fr. Aji, title “The Companion: True Tale of a Young Sage.” It is scheduled to be screened in Italy in a two months’ time (It is good to recall that Mr. Ashok’s two movies were awarded the best short film by the same Italian agency in consecutive years). It is a five minutes long movie and, as I watched it on the Ashram’s computer, it tries to catch glimpses into the person and mission of the Baba of Chandpur.
As all these unravel, Fr. Aji is intensely aware of the need of silence, personal prayer and meditation, and ongoing updating of spiritual as well as medical knowledge. As the number of patients increases and as the medical and social activism gets intense and demanding, he feels the need to withdraw more into the interior of his own self. However, as his treatment is found to be doing a lot of good to the people and as he is able to light up the lives of many, who had lost their hope due to incurable diseases and were unable to lead a normal life, it is his wish that some others from our own communities would take up this mission.
Baba also shared with me a couple of invitations or inquiries he has received from diocesan and religious authorities to be part of the Ashram movements already initiated in their localities. Although some of these invitations are close to his heart and are constantly tempting him, he does not plan to abandon Chandpur, his first successful and acclaimed experiment.
In view of further enhancing his mission, Baba is involved in an ongoing search for new wisdom – both in the field of spiritual experience and medical expertise. His readiness to study from anyone is worth mentioning. He is ready to listen with an open mind and heart, and is also ready to share his knowledge with others with an equal interest to invite and enable them to enhance the horizons of Christian mission. An emerging wish is to involve in scientific study of herbal medicine, which he hopes will earn him an academic degree that would technically qualify him to practice medicine without any legal hurdle. Moreover, such a credential is necessary in the modern world of medical expertise, as anything untoward happening to any particular patient could lead to the jeopardizing of his very mission in the rural areas. He told me that he has approached the authorities for necessary permissions and, if granted eventually, he hopes to undertake serious study of herbal medicine, but without relinquishing his commitment to the Chandpur mission. As a foreign university has already shown interest in his new treatment theory, he also has hopes that their positive acclaim would eventually come handy in this direction. May the academic and scientific studies of Baba contribute to the widening of his mission horizons and deepening of his apostolic commitment!
I was amazed to see the media attention that Fr. Aji has received in the recent past. As his services are recognized by the wider public, media has taken interest in his achievements; most of the published or telecasted entries highlight both his person and his services to the underprivileged of Chandpur and surrounding villages. He has already received positive coverage in newspapers such as Hindustan Times, Malayala Manorama, and Mathrubhoomi. He was also interviewed by TV channels, such as Kairali, Asianet, and Jaihind. As there is growing interest in his mission, even BBC has started to survey his services and conducts research into his new theory, treatment procedures, etc. In an era of media might, it is indeed worth the trouble that his services are receiving wider coverage in various media networks. Indeed, I wish that such openings would give his mission more penetration to the unknown areas and accessibility to wider resources.
As the next day started, I could see people coming to the Ashram. There were more people from the locality visiting Baba for his advice both on health issues and other matters, as they value his advices very much. It was a Saturday: young boys and girls, again, started to come from Chandpur village for their study purpose. Some of them sat under the neem trees and others took their place on the front portion of the Baba Kutteer, where Bro. Jerrys usually gives his instruction in English language. All of them come again and again to the Ashram premises, as they find the atmosphere suitable for their studies and silent reading.
There was also another group of people coming from Faridabad, requesting Baba’s assistance to settle issues related to land purchase. As I learned from them, some legal complications arose as some of their purchased land had been occupied by the villagers; they know that getting rid of them is not easy. As they believe that only Baba could talk to both the parties in a reasonable manner to bring about a peaceful settlement, they continue to press him to get involved. I was happy to observe that, responding to their positive request, Baba is confident that he could resolve the issues after talking to the concerned persons, though it would require more time and patient persuading. Appreciable, indeed, is the social standing of the Baba of Chandpur in the locality!
By noon, there were more patients from Delhi. As Fr. Aji puts it, it is usual for a good number of families (of the already treated patients) to drive to Darsanalaya Ashram during their weekends, participate in the prayers and other Ashram activities, visit the neighbouring institutions of the destitutes, relax a day or two by spending time away from the busy schedule of their Delhi city life, then, being refreshed and relaxed, return to their homes by Sunday evening. Apart from offering them a chance for relaxation, over these four years, such informal visits, Fr. Aji claims, have built up a community of friends and well-wishers of the Ashram. Such a network is the strength of Darsanalaya, as they always feel one with him in his healing ministry and services to the people around.
As it was time for me to pack off, Baba instructed me as to how to practice certain steps of yoga that would positively help in maintaining my health. He insists that yoga can do wonders, but only by feeling the pulse of the body itself. “Do not stretch beyond what your body lets you; do not force your body in adopting various postures; then, naturally, yoga would gradually aid your health – both of the mind and body.” Even as he was instructing me, Rev. Dr. George P. G. (Rector of the neighbouring Dharma Jyothi Vidya Peeth, Marthoma Theological Seminary) joined us. Fr. George is a friend of Darsanalaya; moreover, he and his seminarians take Baba’s treatment. He claimed that the arrival and setting up of Darsanalaya Ashram is so providential that he claimed that “God does not abandon us! He provides everything we need, in time!” On that day, he brought one of his old servants to be treated. As we talked, I understood that Baba is not only a medical adviser to the Marthoma Seminary; to them, he is mainly the professor of yoga and Indian philosophy. On a regular basis, he also finds time to offer them personal spiritual counselling, which is otherwise not part of their training process. Whenever there is a need, Fr. Aji is ready to extend help to the institute, both by way of offering theological classes and in helping out in administration, as the need arises: certainly, this ecumenical thrust and availability are very much conducive to the spirit of Darsanalaya and the mission of Isai Baba of Chandpur.
Earlier, Fr. Aji had promised to take me to the seminary campus, and he did take me in the afternoon. It is said to be one of the first Marthoma seminaries built outside Kerala, offering systematic theological training to would be pastors of their church. A campus with about 30 priestly candidates, situated in the interior of a Haryana village, is found to be well set for the purpose. As we engaged in conversation with the rector, Fr. George, I found his theological reflections quite enlightening, as he tries to relate the text and context of each biblical passage with the text and context of the present social living, thus making his interpretations quite vibrant and relevant. His wish to launch a new department of theology to study biblical and theological nuances of immigrants and emigrants – especially from the vantage points of Keralites’ constantly moving out to all parts of the globe and the new influx of people from other parts of the county to Kerala in the recent past – seems to be a new step in the right direction.
On our way back to the Ashram campus, Baba greeted many people on the streets, mostly of the village, and they all greeted him in return: it included young and old, rich and poor, sick and healthy. A tractor stopped by, and a group of youngsters conversed with him for a short while; I could see their faces lighting up as they talked to Baba. As they left, Fr. Aji told me the story of their immense gratitude for what he had done to them when the Chandpur village was literally on the fire of communal strife. A couple of years ago, when someone slaughtered a cow which was eventually found out, there arose bitter animosity between the Hindus and Muslims. As some of the right wing Hindus were out for the blood of the Muslims, the hapless community, especially women and children had no safe place to go. Sensing the need of the hour, Isai Baba took the risk of taking a group of more than forty persons, including women, children, and sick and gave them shelter till the animosity subsided. He took the risk with the God-given assurance that they are safe in his Ashram: Darsanalaya literally turned out to be the “saranalaya” for all of them. This instance has made Baba to be equally acceptable to the Muslim community, as they realized that he is interested in their wellbeing and safety as well. Interestingly, it was after all these incidents that the VHP ‘friends’ of Isai Baba built up and donated the Baba Kutteer in Darsanalaya Ashram in 2006: a winning lap for inter-religious harmony in Chandpur village.
In all, as someone involved in equipping the missionaries of the Word for the wider world by being a teacher of philosophy in the seminary context, I felt so proud of the person of Fr. Aji and the institution of Darsanalaya Ashram. Started from scratches four years ago, immediately after his priestly ordination, Fr. Aji has converted a piece of plain land, almost without any vegetation and structures around, into a haven of comfort and solace to hundreds of people. It is not merely the ingenuity and herbal expertise of its founder director that has made Darsanalaya what it is today; in fact, I for one would appreciate the hard and earnest tapasya that was and is behind the entire project. Today, in 2008, as this centre receives a lot of public acclaim, both from the neighbouring villages and the patients from Delhi, it is easy for one to accord appreciation and recognition. The initial stages of working in a no-man’s land, having no address as to claim any authority that any Catholic institution would bring with it, Fr. Aji had to sweat it out through his ingenious methods of offering personality development and yoga courses in the schools of Faridabad city. Even that was only the scratches with which he began. Now, having made a lasting impact upon the minds and hearts of hundreds of people in a locality where many other missionaries have not succeeded, Fr. Aji has claimed for himself the title that spontaneously flowed from the experience of the people of the surrounding villages: our Isai Baba! For them, this Baba speaks to them – in their language and idioms – the greatest truths of Jesus, the supreme Guru, whom Fr. Aji has accepted as the cornerstone and epitome of his mission, that ranges from teaching yoga to students in the schools or colleges, extending educational help to the children in the neighbouring villages, social uplift programmes of different kinds, or taking care of the sick through his herbal treatment procedures. It is, indeed, great an achievement that needs a lot of acclaim and continued support.
A great sense of mumukshutva (longing for eternal liberation) is found both in the person and mission of Fr. Aji. It is for the liberation and redemption of all through ongoing integration: loka samgraha. The motto of Darsanalaya Ashram, as it is inscribed in the logo, reads: “with the people and for the goodness.” That is, instead of remaining passively contented with what comes with one’s fate and the provisions of the religious community, Baba plans out his life in detail making sure that his personal liberation in Jesus effects also the best possible liberation of the people around him, although the path is tough and demanding. It does not leave any room for complacency; it is a costly discipleship that can be gained by one’s readiness to embrace losses and the lost. For any Christian, then, to attain the final liberation, one has to develop a vision and design a mission in tune with that of Jesus, the Master who stood for regaining the lost and reinstating the losses of the downtrodden and the marginalized. He hopes that this great sense of mumukshutva is reinstated into the vicissitudes of Christian missionary activity all through the Indian subcontinent so that the recent spurt of violence against missionaries could be contained, not necessarily by convincing the politicians, but by enabling the people of the country to realize the ultimate goal for which we all live and work for.
As I finally left the Ashram, back to Bangalore (my lectures were to resume on the following Monday), I boarded the Bangalore bound train with a contented heart and mind, and better prospects for better health. As the whole story unfolded, I found the visit was more rewarding than a mere visit to a hospital or dispensary, which I was originally planning for. The ambience of Darsanalaya Ashram, the person of Fr. Aji, and the services of other members in the Ashram really touched my heart and elevated my spirits. A young CMI religious with a definitive sense of his God-given mission, Isai Baba of Chandpur, indeed, is an exception among many religious and priests of our times. His incredible achievements within such a short span of time is certainly a challenge to many; as his mission has become a beacon in the lives of many desperate people both in the village of Chandpur and in and around Delhi, it beckons us to be innovative as well as available in the mission that we undertake for the Lord and his people. Nothing comes free of cost! Christian discipleship in its true form is literally costly and demanding to the core. May the path of mission that Fr. Aji Parekattil, the Isai Baba of Chandpur, has opened up for him in the last four years take him far ahead in making himself rooted in the Word and available to the world! Let his dedicated life and healing mission remain an inspiration for treading the narrow path of the one who has opened up the new horizons of holistic healing for humanity and the entire creation.

To contact Fr. Aji (“Isai Baba of Chandpur”):
Rev. Fr. Aji Sebastian Parekattil CMI
Darsanalaya Ashram
Chandpur Village
P.O. Ballabgarh
Faridabad 121 004
Email: darsanalaya@yahoo.co.in
Mobile: 9991166808