Kalarickal 99 ACMI in South Africacase of the poor, since they have far fewer resources at handfor starting a new life. A poor person, once removed from asecure family environment, is doubly vulnerable toabandonment and possible harm.” At the end of the programme, the participants andmembers of the ACMI joined together, once again, to singthe following ACMI Anthem. Anthem of the Associates of Carmelites of Mary ImmaculateChorusWe associate, with CarmeliteFamily as ACMIAssociates of Carmelites of Mary ImmaculateStanza 1I have been very, zealous for the LordGod of Hosts of Elijah‘Meten Tennes La Mariya, Alaha Aisanah’Stanza 2We strive for peace, love and joyFor ‘That they may be one is Christ’s prayer’Start this revolution within meHelp us Mary, Mother of Carmel.(Note: For a sample tune of the above ACMI Anthem, pleaseWhatsApp +91 94 46 820653)
Interreligious Mission CELEBRATING INTER-RELIGIOUS HARMONY Azhicode Mar Thoma Pontifical Shrine Fr. Jose Frank Chakkalackal CMIIn St. Luke chapter 12, Jesus tells his disciples: when you seethe clouds in west you say it will rain today; it happens.South wind blows and then you say it will be hot today. Youcan discern the signs of the sky. Why you are not able toread the signs of the time (Lk 12:54-56). I think this is a veryrelevant passage from the Bible about interreligiousactivities in our times. Interreligious tension is a universal phenomenon. Howmuch innocent blood is shed all over world in the name ofGod? I still remember the great massacre that happenedrecently in Paris. After killing innocent people the terroristpronounced the name of God, “Allahu Akbar,” God is great!Surely these people disfigure the face of God and dishonourthe name of God. Religious harmony is regrettablydisrupted through their ‘irreligious interventions’. Even inIndia, the situation is drastically changing. Against thisgreat danger, no one can remain silent. We, who sincerelylove God, have to show the world the true face of a lovingfather by promoting love of each other beyond the barriersof religion. In the parable of the Good Samaritan, Jesusteaches us about the true neighbour. The above reflection indicates the need for aninterreligious approach in our mission at Mar ThomaPontifical Shrine. Further, Kodungallur, the cradle ofChristianity in India as well as the location of the firstMosque in India, is an apt place to begin interreligiousapostolate. All the major three religions have their mostprecious locations in Kodungallur. While for Christians 100
Chakkalackal 101 Interreligious HarmonyKodungallur is precious for the fact of St. Thomas landinghere, Muslims have their first mosque, namely, CheramanJuma Masjid. Hindus they have their age-old Bagavathitemple in the heart of the town. Further, they have anothertemple in Thiruvanchikulam, which comes from the pre-Christian era.Interreligious Activities at Mar Thoma Pontifical ShrineAt Mar Thoma Pontifical Shrine there is a registered trustcalled Marthoma Research Academy (MRA), which wasstarted by Fr. J. B. Puthoor in 2005. Various researchactivities are conducted under the banner of MRA.Interreligious dialogue comes under the auspices of MRA.MRA conducts several seminars and workshops toenlighten people of the locality and to highlight thesignificance of St. Thomas. The most important one in therecent past is an international seminar on “Imperial Rome,Indian Ocean Regions, and Muziris.” Interreligious field isone concern of MRA as we experience a number of activitiesthat disrupt harmony in the society. MRA is also involved inthe ecumenical field. At Mar Thoma Pontifical Shrine, weoffer two kinds of interreligious activities, namely,celebrations and serious study of religious scriptures andtraditions to mutually understand and appreciate otherreligions.CelebrationsMar Thoma Pontifical Shrine celebrates three main religiousevents of three major religions of India. Ramadan ofMuslims, Ramayana month of Hindus, and Christmas ofChristians. Three celebrations will be marked by differentkinds of activities. Sometimes interreligious dialoguesessions are conducted. Some other times, resource personsare invited from different religions to speak on theimportance of interreligious dialogue in the contemporaryreligious context. While an expert from the same religion
Carmelites of Mary Immaculate 102 CMIssion April-June 2017sheds light on various aspects of pertinent feasts, anotherperson from another religion would appreciate the practicesin connection with the occasion. Such sessions are followedby sharing a light meal with the specialty of the feast. ForRamadan, for example, Nompu thura is accompanied byspecial items and it will be followed by prayer as per theMuslim tradition. Special place is arranged with matsneeded for the prayer. It is followed by proper Iftar dinner.For the Ramayana month, chanting of the Ramayanam isheld with members from different religions. The specialfood shared is known as Karkkidaka kanji. For Christmas,decorated Christmas tree and joint cake cutting arearranged.Attempts to Understand Other ReligionsCelebrations have meaning and impact in the humansociety; it is a kind of dialogue of heart. Actually,celebrations offer a starting point for dialogue. Celebrationmay not offer much of deep insights into other religions.Yet, all religions have several points in common, which needto be highlighted and celebrated. To deepen interreligiousdialogue we must take pain to understand other religions.After the celebration of a feast, discussions are arrangedwith the co-workers belonging to different religions. Thisprocess, to my mind promoted understanding otherreligions. Fr. Jose Nandhikkara CMI and Fr. Vincent Kundukulamoffered insights to creatively conduct this phase of theprogramme. This needs some kind of an initiation for theparticipants of these dialogue activities. The topics usuallycovered are the following: founder and the foundation ofeach religion; nature and content of the scripture; and mainbeliefs and rituals. Classes and sharing sessions along withintroduction and evaluation are arranged. On the evaluationday, a pilgrimage through different worship places is
Chakkalackal 103 Interreligious Harmonyundertaken in which all those who joined he programmewill participate. Many who have not entered a CatholicChurch or Mosque or Temple are given opportunities tofamiliarise themselves with such situations. In a ChristianChurch, for example, details about the locations, objects,worship patterns, etc., are offered to them by a priest orsomeone who is systematically initiated in the religion. InMosque, minute details are explained to the pilgrims. Theyare informed, for example, about the gestures and posturesin prayer, meaning of keeping a sword in the Mosque, etc.Mosque authorities usually welcome the team of pilgrimswith Duff-Mutt, etc. The lunch is usually arranged in aHindu temple and the dinner at Mar Thoma Shrine.Participants express their joy of understanding the detailsabout the religious places and worship of other religions;these lessons and visits offered them avenues to know eachother more closely. They have also expressed their desire tosee that these initiatives are continued and spread indifferent parts of the country.Our Approach in Offering Input SessionsHow to effectively continue this process? A few topics thatare of interest to all, such as God, prayer, faith, salvation,man, death, and love are selected. A few persons withdeeper knowledge and experience from each religion isinvited to speak on these subjects. Fr. Vincent Kundukulamgave them an introduction to prepare note and presentvarious themes in classes. Speakers are also given directionsas to the preparation of the notes and it is a matter of joy toall of them to successfully present various subjects. It isfollowed by discussion and clarification. It helped theparticipants to know each other and appreciate and respecteach other. Fr. John Peter Muringathery CMI, a veteran ininterreligious dialogue, hearing about these classes, oncecame and met the participants and appreciated this attempt.
Carmelites of Mary Immaculate 104 CMIssion April-June 2017Fathers from our monastery gave full support for thiscourse. Interestingly, the last Iftar dinner was a continuation ofthe classes offered, which, according to some, wasmeaningfully celebrated. After each celebration, we sittogether to evaluate our performance and learn more fromour interactions and change of perceptions. In the course oftime, we also hope to publish these papers as a souvenir ofinterreligious dialogue conducted in the living context ofmultiple religious faiths. There are also plans to offer specialclasses on the Quran, the Bible, and the Bhagavadgita todeepen the understanding of these religions and theiroutlook on life.
Mission to the Homeless AN EXTRA MILE! CMIs Reaching Out to the Homeless Fr. Varghese Kokkadan CMI Secretary, CEVAPreshitha Service Society was running mobile health Clinicsfunded by Tamilnadu Government in twenty-five tribalsettlements of Anamalai Block of Pollachi Taluk,Coimbatore. During my monitoring visits to various villagesI observed that many houses built under governmentschemes were unfinished for years in tribal settlements. Indiscussion with the beneficiaries I understood that thereasons for incomplete buildings were issues related withthe contractors, government officials, and the poor socio-economic background of the tribal people. During adiscussion with the newly appointed Block DevelopmentOfficer – a committed Christian lady – who asked mewhether our Agency could do something to complete theunfinished tribal houses. She also added that due toadvanced communication technology, the Governmentofficials from the Centre and State could see through theircomputer the actual status of the houses by Google search. It was in January 2017 that we had a meeting atCoimbatore to pay homage to late Karl Kueble, a Germanphilanthropist who had geared up CMI Social Apostolate allover India. After the program, George Areeckel, theprevious Executive Director of KKS, offered me an amountfrom his personal account and asked me to do somethingmeaningful and directly beneficial to a few poor families.Then, I presented to him the plight of these poorest tribalfamilies and of their unfinished houses at Kovaipudur ofAnamalai Block; he happily accepted the proposal. 105
Carmelites of Mary Immaculate 106 CMIssion April-June 2017 Kovaipudur is a new settlement of MarappagoundenoorPanchayath, the newly rehabilitated bonded tribal labourersfrom big estates and farms of the high caste rich families.There are about 60 thatched and tiled tribal houses wheregovernment was trying to build 15 new concrete houses of225 sq. ft., including a toilet; but, as part of the said project,they could complete only five houses. As a few personsfrom the hamlet were converted to Christianity, members ofHindu Munnany and RSS were strongly resisting the entryof any new Christian agency to undertake the completion ofthe houses. But with the credible background of PreshithaService Society in more than two hundred villages of thePollachi Taluk, we could continue the good works there. Though it was at the fag-end of our provincialadministrative term, I presented a tribal housing project tothe Provincial Council and it got approved. It was duringthe last Lenten Season we started the house construction,which was an extra mile in favour of the poor tribals. Incollaboration with various stakeholders, we could almostcomplete ten houses which the poor tribals never dreamtoff. Our concerted efforts really enabled them to realize theirhopes for a better housing facility. In gratitude to God Almighty for the canonization ofSaint Kuriakose Elias Chavara, the CMI Congregation toodecided to walk an extra mile in favour of the homeless inIndia. When we were finalizing the CMI Social ApostolateReport for the last three years, we realized that we couldconstruct nearly 1,648 new houses to the poor in differentparts of India. It was really a tribute to our founder SaintChavara for the great insights and initiatives he had madeduring his lifetime in favour of the poor and themarginalized in our society.
Mission of Spiritual Guidance INNER SMILE MEDITATIONS A Wholesome Approach to Mysticism and Enlightenment Fr. Varghese Kottoor CMI1. Meditation: IntroductionMeditation is an intense, un-worded, uninterrupted, andloving communication with God. The intensity of thiscommunication with God will depend upon the quality offorgiveness. Forgiveness is the highest form of love; thedeepest experience of forgiveness is inner freedom. That isthe freedom of the children of God. Meditation is un-worded, that is to say, beyond words. Itis unlimited. It is uninterrupted; that is to say, thiscommunication with God goes on without any interruption.It is a loving communication. There are many types of meditations. But there are somebasic principles that are operative in all types ofmeditations. It can be briefly put as follows: When my body is at rest, My mind is at rest. When my mind is at rest, My soul is at rest within me. When my soul is at rest within me, The Divine Spirit will act upon me.This is meditation; this is contemplation; this is spirituality;and this is mysticism. Human soul is basically contemplative. You might haveseen little children of one or two months old. They will besleeping almost twenty four hours. But once in a while theyopen their eyes to see this wonderful world. What do youthink is the wonderful world the child sees first? It is theface of the mother that the child sees first. The mother smiles 107
Carmelites of Mary Immaculate 108 CMIssion April-June 2017at the angelic eyes of the child. The child smiles back to themother. This is the first act of contemplation you and Ienjoyed once upon a time. Now we have lost thatexperience. We are trying to recapture those blissfulmoments in and through meditation and contemplation.The contemplation between the child and the mother was anintense and un-worded communication, a lovingcommunication by which the joy of the mother and that ofthe child are increased. The child grows up and the mothertoo grows up in her motherhood. It is a tremendousmoment of growth vibration. This is the most nourishingspiritual food for the child and the mother. They enjoy thegrowth process: all in the depth of silence. “What growsmakes no noise!” A little child will smile five hundred timesa day. At every smile the child is growing. In contrast, agrown up person smiles only eighteen times a day. Human mind is always thinking. Human body is alwaysacting. Every thought is a strain on the brain, turmoil on thebrain. As a result, it affects us. Our efficiency is negativelyaffected. Our quality of life and the productivity isnegatively affected. There is a way of converging thethinking mind and the acting body to one focus that is soul.There is a simple little tool that is ‘smile’; smile is loveenergy. Outer smile is a social virtue. Inner smile ismysticism. When you smile, the centre of the brain isrelaxed. When you hold on smiling that relaxation is carriedto the whole system, the whole body. The result is deeperrelaxation, deeper level of concentration. When you hold aninner smile the thinking mind and acting body come home,and you touch yourself. You are touching God. You aretouching the Kingdom of God. “The Kingdom of God iswithin you,” says Jesus. You enjoy peace, silence, andblissfulness. This is mysticism. There are hundred billionneurons in human brain. When you hold an inner smile, thefluid under the skull will warm up. As a result, the blood
Kottoor 109 Inner Smile Meditationscirculation to the brain system becomes faster. Then, thetotal brain system is refreshed and energized. Then, theperson becomes positive, creative, bright, and brilliant. Allstrain and stress from the brain vanish! This will improvethe intellectual productivity; efficiency improves 15% to20%. The regular practice of meditation improves thequality of person. Meditation is not merely a prayer; it is the purest form ofprayer, intense communication with God, which transformsthe person. In another sense, meditation is an adventure andadventure into the unknown, the greatest adventure thehuman mind and soul can ever undertake. Meditation is just to be with the Divine, a deep sense ofGod, a faith-filled immersion into divinity. No action... nothought…, no emotion... You are just there with God, inGod, and it is a delightful experience; its bliss! It is an“oceanic experience,” says Basil Pennington. As if you areseated at the bottom of the ocean and the water coveringyou, in meditation God is covering your person. Meditation is a growth, a growth of your total person… Meditation is a process of transformation… Meditation is an experience of the kingdom of God…2. Inner Smile MeditationInner smile meditation is a very simple and effective form ofmeditation. It starts with physical exercises. After thephysical exercises, you sit on a chair relaxed. Let the wholeweight of the body be on the chair. Take deep breathing; becalm, quite, and serene. Breathe out all sorrows – breathe in joy; Breathe out all violence – breathe in peace; Breathe out all hatred and resentment – breathe in forgiveness.Forgive yourself, forgive others, and ask forgiveness of God.Forgiveness is the highest form of love. When you forgive,
Carmelites of Mary Immaculate 110 CMIssion April-June 2017you are prepared for God’s redeeming grace, God’skingdom. Forgiveness is another name of Jesus. “Father,forgive them, they do not know what they are doing.” Jesuswent beyond Calvary; forgiveness means that ability to gobeyond, not getting entangled with people, place, work,ideas, emotions, etc. The result is inner freedom. Thisimproves the quality of meditation and life. Now, concentrate your mind gently at the centre of yourchest and enthrone your favourite image of Jesus, our Lordand Master. Smile into your heart and enjoy the divinepresence, the divine hospitality. Gently keep your palm onyour chest: gentlemen left palm and ladies right palm. Thiscorresponds to left brain and right brain, masculine andfeminine. Continue to smile into your heart as you look atthe face of Jesus, the Lord, with inner eye of faith for fifteento thirty minutes. Enjoy the divine presence. Then, openyour eyes with a bright smile. Do the concluding physicalexercises. Continue to practise the inner smile, cheerful dispositionall the time. Do everything cheerfully. This will change yourattitude to life and all levels of relationships. Your totalpersonality becomes positive, creative, supportive, andoptimistic.3. Entrance MeditationEntrance meditation is a spiritual movement to theinnermost centre of our being where God dwells. Thismovement presupposes initially the levels of dispositions,namely, physical, emotional, psychic, mental, and spiritualdispositions. Physical disposition is achieved by doing somesimple physical exercises mindfully. Emotional, psychic,mental, and spiritual levels of dispositions are achieved byan act of forgiveness. To forgive means to go beyond. Let itgo. Let me grow.
Kottoor 111 Inner Smile Meditations Kindly stand up straight: take deep and slow abdominalbreathing. We start with the eyes, rotate the eyes mindfully,without shaking the head, clock-wise and anti-clockwise.Ready 1 - 2 – 3 – 4 – 5 – 6 - 7. Reverse: 7 – 6 – 5 – 4 – 3 – 2 - 1.Now, for the neck: rotate the neck clock-wise and anti-clock-wise. Ready 1 – 2 – 3 - 4. Reverse: 4 – 3 – 2 - 1. Repeat this waythree times. Now, stretch out your hands and gently rotatethem over your head: 1 – 2 – 3 – 4 – 5 – 6 – 7; reverse: 7 – 6 – 5– 4 – 3 – 2 - 1. Now, for the hip: rotate the hip clock-wise andanti-clockwise. Ready. Keep your palms on your hip. Ready:1 – 2 – 3 – 4 – 5 – 6 – 7; reverse: 7 – 6 – 5 – 4 – 3 – 2 - 1. Now,for legs: lift your right leg and then left leg about one footabove the floor and rotate your ankle clock-wise and anti-clockwise. Ready: 1 – 2 – 3 – 4 – 5 – 6 – 7; reverse: 7 – 6 – 5 – 4– 3 – 2 - 1. These physical exercises help us to discharge thephysical toxin from the body. Kindly stand up straight! Now,the body will allow you to go to deeper levels of stillness. Kindly sit down on ‘Vajrasana’ or sukhasana or a woodenchair. Sit straight, head parallel to the roof. Keep the tip ofthe tongue touching the hard palate. Breathe in deeply-breathe out slowly. Breathe in joy breathe out sorrows.Breathe in peace breathe out violence. Breathe in forgiveness– breathe out all hatred. I forgive myself – my limitations, my weakness - my imperfections - my sinfulness. Forgiveness is the highest form of love. When I forgive myself, I begin to love myself. I am accepting myself I am going beyond all my limitations. I forgive my brethren, who offended me by their words, deeds, and thoughts. I ask forgiveness of my brethren whom I have offended, through my words, deeds and thoughts. I ask forgiveness of God my father. Enjoy the bliss of being forgiven.
Carmelites of Mary Immaculate 112 CMIssion April-June 2017 Now, gently concentrate your mind on the top of yourhead and smile into your head. Smile is love energy. Smilehas tremendous power to relax… to energize and to heal...Let your head be relaxed. Let every tension, stress, andstrain vanish from your head. Now, gently concentrate yourmind on the right brain and smile into it. Right braincontrols left side of the body and promotes all noble aspectsof human person. That is joy, peace, love, forgiveness,patience, and kindness; all kingdom attitudes. Left brain controls the right side of the body. Now,concentrate gently on the left side of the brain and smile intoit. Left brain controls and promotes the intellectual activitiesand right side of the body. Move gently to your eyes andconcentrate your mind on your eyes and smile into them.Let all tension vanish from your eyes. Move gently to yourright ear and then left ear and smile into them. Let all stressand strain vanish from your ears. Gently concentrate onyour throat and smile into it. Let all tension vanish fromyour throat. Now, gently concentrate your mind on the topof your spine and move your mind along the spine till thebottom, and smile into your spine. Now gently concentrateon your shoulders, right shoulder and, then, left shoulderand smile into them. Let the shoulders be relaxed.Concentrate gently at the centre of your chest and smile intoit. Let the whole system be relaxed. Concentrate on the rightleg and then the left leg and smile into them. You are totallyrelaxed now. This is good. Body awareness leads to Godawareness. Now, in deep faith and love, hold the divine mercy inyour mind, and anoint yourself from top to bottom, withDivine Mercy: lovingly, gently and gracefully... Let all youremotional and spiritual ailments be healed by Divine Mercy.Now, in deep faith and love, hold the name of Jesus in yourmind, the powerful healing and redemptive name andgracefully anoint yourself from top to bottom. Let all your
Kottoor 113 Inner Smile Meditationsailments of body, mind, and soul be healed by His powerfulname. Now, in deep faith and love, hold peace “Shalom” – theperfection, plenitude – fullness in your mind and anointyourself from top to bottom with Divine peace: gently,lovingly, and gracefully... “I leave you peace and my peace Igive you.” Let the peace of Jesus go into your soul. Now, in deep faith and love, hold Divine bliss, the joy ofthe risen Lord on your mind and anoint yourself from top tobottom with Divine bliss: lovingly, gently, and gracefully...Let all sorrows anxieties, worries, frustrations, and guilt bereplaced by divine joy. “I tell you these things that my joymay be in you and your joy may be complete” (Jn 15:11). Now, in deep faith and love, hold the Blessed Trinity inyour mind and enthrone the Blessed Trinity in your spiritualheart, the centre of your chest and smile into your spiritualheart and enjoy the divine presence within. The lovingFather, the redeeming Son, and empowering andinvigorating Holy Spirit are within me… I am in God – Godis in me. I am becoming divine. “If you love me you willkeep my word, my father will love you. We will come andmake our abode within you” (Jn 14:23). Those who believein his name, those who accept him were given the power tobecome the children of God (Jn 1:11). There is profoundlove, there is profound peace. There is profound bliss withinme. Continue to smile into your heart and enjoy the Divinepresence. “Father, enable me to enter into solitude, with youthat I may work out my own redemption.” 5 minutes silenceGently raise your palms at chest level – almost facing eachother – almost six inches apart, and send out the divinepower and peace from the centre of your palms to the wholeworld, imagining a small globe in front of you… to theuniversal church, to your country… To your congregation…to your community… to your beloved people at home...
Carmelites of Mary Immaculate 114 CMIssion April-June 2017Parents, brothers and sisters... Relatives and friends… tothose people who have asked for our prayers andblessings… to those for whom you are obliged to pray andbless… to the suffering people… dying people…victims ofnatural calamities... and human violence... Children…women… let all these people enjoy the divine peace. Loveand bliss… Open your eyes with a bright smile. Gentlymassage your palms, face… hands… tap your kidneys…massage your liver… legs… hands... Gently stand up and dothe same physical exercises in order to assimilate the divineenergy into yourself.4. Core-Transformation MeditationCore Transformation Meditation is a very powerful methodof transforming the inner core of our personality. The basicprinciple is this: my thoughts, my emotions, my words, mydeeds, this is my personality. If my thoughts are good, kind,compassionate, gentle so will be my words and so also willbe my deeds. If my thoughts are violent my words anddeeds would be violent also. In medical science there iswhat we call ‘neuropeptides.’ Neuropeptides meanschemical messengers. When we entertain a gentle thought inour mind, that message is transmitted to the whole body bythe nervous system. Every thought carries impulses to thewhole body. Human body is a marvellous IT system. Goodness, kindness, compassion, gentleness, love, peace,forgiveness are all kingdom values and attitudes. Thesevalues and attitudes are in their fullness in the person ofJesus. The meditation part of it goes this way. After the topto bottom physical exercises sit straight on a chair, take deepbreathing. Forgive everyone, forgive oneself, forgive others;do not keep any ill-feeling within. Keep inner smile, acheerful disposition; gently close your eyes; keep the tip ofthe tongue touching the hard palate, for the smoothcirculation of the energy that is generated when you silence
Kottoor 115 Inner Smile Meditationsyour mind. Picture to yourself an image of Jesus, of theRisen Lord; gently keep your palms on your chest:gentlemen left palm, ladies right palm; then, silently repeatto yourself the following affirmations: I am gentle as Jesus is gentle. (Repeat each expression silently, gently, and cheerfully ten times). I am good as Jesus is good… I am loving as Jesus is loving… I am forgiving as Jesus is forgiving… I am kind as Jesus is kind… I am compassionate as Jesus is compassionate… I am peaceful as Jesus is peaceful… I am grateful as Jesus is grateful... I am simple as Jesus is simple… I am humble as Jesus is humble… I am confident as Jesus is confident… I am intelligent as Jesus is intelligent… Thy Kingdom come… (Repeat ten times) Thy Kingdom come… Gently open your eyes with a bright smile. Gently stand up and do the physical exercise.This is the Core Transformation Meditation. Our totalpersonality will be transformed into the Kingdom of God.We are channelizing the Kingdom from the person of Jesusto our own hearts. Of course, we are not good as Jesus isgood. But this is what we are longing for and our prayerstake us along. ‘Thy kingdom come’ is foundational prayer.Psychologically, emotionally, and spiritually one istransformed into the Kingdom.5. Number MeditationStart with physical exercises, from head to foot. Sit downcomfortably on a chair. Sit straight, close your eyes, be calm,quiet, serene, take deep and slow breathing, breathe out allviolence, breathe in peace. Breathe out hatred and breathe in
Carmelites of Mary Immaculate 116 CMIssion April-June 2017forgiveness. Forgive yourself, forgive others; ask forgivenessof God; listen to the instrumental music; hold an innersmile. Count silently from 10 to 0. Number 10: go down into your heat – spiritual heart gently, lovingly, cheerfully, peacefully; Number 9: be at ease, peaceful, graceful; Number 8: be relaxed, go down, let go, go deeper into the soul; Number 7: become more and more relaxed; Number 6: deeper and deeper and deeper still gently peacefully, gracefully; Number 5: become calm and calmer and calmer still; Number 4: relaxing more… let go even more; Number 3: sinking deeper and deeper still; Number 2: enjoy inner peace and relaxation; Number 1: feeling very good, beautifully relaxed and it is good to be here; Number 0: completely relaxed... rooted… attentive, grateful, peaceful... joy, peace and bliss, stillness, silence...This is splendour... It is the Kingdom of God, the Kingdomwhere God lives, peace, peace, peace, joy, joy, joy. Bliss,bliss... Gently open your eyes with a bright smile. This is number meditation: a deeper way of relaxing inGod, in the depth of silence.6. Walking MeditationWalking meditation takes us to deeper level of awareness.After the physical exercises from head to foot, sit straight onthe chair, close your eyes. Listen to slow and lightinstrumental music for two minutes. Open your eyes andwalk gently, gracefully, mindfully, taking steps softly, as ifyou are measuring the mother earth. Walk barefooted withan attitude of forgiveness and inner smile, cheerfullyholding peace, joy, and love in your heart. Activate all thefive senses. Look at things with love in your eyes… listen to
Kottoor 117 Inner Smile Meditationsthe music of the birds and sounds with love in your ears.Touch things with love in your hands. Taste and smell allwith love. If a particular sense captures you, hold on to it,gently mindfully and cheerfully. Walk like this for fifteenminutes. Then, come back to your seat. Take a pen andpaper and compose a poem expressing your experience.This is walking meditation. You will discover a new worldaround you, filled with a sense of God. The innersensitivities will be brightened up. Psalm 56: To walk in your Presence, Lord. To live is to walk: to keep walking, to move ahead, toopen new paths, to scan new horizons... Standing still is notliving. That is passivity, inactivity, and death. Rushing is notliving either: that is shooting through events withoutrealizing what they are. Walking keeps my feet in touch with the earth; my eyesopen to the changing landscapes; my lungs are filled withnew air at each step; my skin is alert to the presence of thewind. At each moment, I am fully moving to the next eventin the gentle course that is my life. Walking is the mostenjoyable sport in life, because living is the most enjoyablething on earth. My walking is with you, Lord, by your side, in yourpresence. I am walking in the presence of the Lord: that iswhat I want my life to be: the precious luxury of theleisurely step, the lost tradition of walking for its own sake,the silent companionship, the common direction, theultimate end. I am walking with you: hand-in-hand, step bystep; breath by breath: knowing that you are there all thetime, that you walk with me, and that you are enjoying mylife with me. When I feel that you are enjoying my life withme, how can I not enjoy it myself? “For you have rescued me from death to walk in yourpresence, in the light of life; we will keep walking, Lord” (Ps56:13).
Carmelites of Mary Immaculate 118 CMIssion April-June 20177. Lotus MeditationWhite lotus is a beautiful symbol. White represents multi-dimensionality, because white contains all colours of thespectrum. That is the most strange and unbelievable qualityabout whiteness. It contains all colours. Yet, it seems to becolourless. But it contains all these colours in such asynthesis, in harmony that all disappear. They dissolve intooneness and that awareness is whiteness. White representsthe ultimate synthesis and harmony, symphony, thedivinity, Father, Son, and the Holy Spirit. In Lotus mediation, my folded hands open up to thiswhite lotus, cheerfully, slowly, gently, gracefully, andmindfully. We do this while listening to the light and slowmusic. Side by side with the hands, my consciousness opensitself to the divinity, represented in the white lotus. With anattitude of forgiveness and inner smile I slowly open myinner self, my soul to the Blessed Trinity, the Divinesymphony, the Divine harmony. The hands are fully openlike the white lotus in half an hour time. What follows ispure delight… Aananda... Sat… Cit... Aananda...8. ConclusionTo know thinking is the beginning of knowing whatmeditation is. Thinking is the negative part, and meditationis positive part. Thinking means that the mind is in turmoil.Meditation means mind is in silence. But turmoil is thebeginning of silence. If you can think, you are capable ofmeditation. The thinking mind and acting body will merge into yoursoul when you meditate. As a result, you enjoy inner harmony.Harmony is a state of on-going alignment from the innerworld to the outer world; from the body to the mind; from thesoul to the divinity. As a result, you get insights, delight,creativity, and aliveness; you become a very accomplishedperson, enlightened person, and a brilliant person.
Kottoor 119 Inner Smile Meditations Silence is a marvellous situation and climate for meditation.Sometimes silence is understood as a negative phenomenon.Something empty as an absence of sound of noises. This is amisunderstanding, because people have never experiencedsilence. All that they have experienced is noiselessness. But real silence is totally different. It is very positive andcreative. It has a redemptive dimension. It is an overflowingmusic and symphony. It is existential. It is overflowing in asplendid frequency that is unfamiliar with you. It is a light,it is an insight, and it is a delight that can be seen with yourinner eye of faith. This inner world has its own taste. Allyour senses will be brilliantly activated when you search atthe centre of your being, in the depth of stillness and silence.The centre of your being is extremely silent. Immenselysilent! “It is a Divine spark. Then, God breathed his breathinto the clay and it became a living being” (Gen 2:7). That isthe source of silence and stillness. The centre of your beingis like the centre of a cyclone. Whatever happens arounddoes not affect it. It is externally still and silent. “Be still andknow that I am God” (Ps 46:10). It is the Kingdom of God. Itis not your silence. That is what “you are.” The Kingdom ofGod is within you. It is not something you have possessed.You are possessed by it. That is the greatness of it. Youbecome a Kingdom person. When you practise meditationregularly you will achieve Alpha state of consciousness. Youbecome habitually restful and relaxed. This increases yourproductivity. You enjoy peace. Peace is the natural andoriginal condition of human soul; stillness is essentialnature. Wisdom comes with the ability to be still. Letstillness direct your words and actions. The result is joy:vibrantly active peace.Advantages of Meditation1. Transformation of character2. Self-realization
Carmelites of Mary Immaculate 120 CMIssion April-June 20173. Passes from time to eternity: it passes from the bounds of ego consciousness to the limitless expanse of cosmic consciousness. This expansion of consciousness is evidenced by transformation of character. An aspirant is reborn and simultaneously dies to his oldself. It develops gradually a new mind, new nerves, newperceptive, new vision, and new thought patterns. It leavesaside the old life with its old thoughts, old ties, oldaspirations and identification. Transformation of character isthe measure of this spiritual rebirth and growth. Not freedom from everything but freedom in the midstof everything. The world remains same as before, butaspirant remains changed and transformed. Meditationculminates in Samadhi – equal minded. Kataphatic: 1. Savikalpa Samadhi: Mind takes forms of theobject of meditation and rests on it, with knower –knowledge and object of knowledge distinction. Apaphatic: 2. Nirvikalpa Samadhi: Mind becomes one withthe object of meditation. The distinction of knower,knowledge, and the object of knowledge is lost altogethervanished.1. Kataphatic (lightsome): contemplation, rather than a preparation for contemplation. It is an effective response to sacred symbols and a disciplined use of reason, imagination, memory and emotions in order to assimilate the truth of faith and to develop personal relationship with God through Christ.2. Apaphatic (darksome): contemplation is the further stage of that relationship. It is a resting in God, beyond the exercise of any faculty, but to maintain a general loving attention to the Divine persons, and presence. The Holy Spirit prays within us with unspeakable groaning and sighs (Rom 8:26).
Kottoor 121 Inner Smile MeditationsPhysical Benefits of Meditation1. Deeper level of concentration2. Deeper level of relaxation3. Deep rest accompanied by decreased metabolic rate and lower heart beat rate.4. Decrease high blood pressure5. Improved flow of air to the lungs6. Increased level of energy7. Decreased muscle tension8. More easily falling asleep and sleeping soundly.9. Improved state of the immune system10. It lowers oxygen consumption11. Reduces anxiety attacks by lowering the level of blood lactate12. Heals chronic diseases like allergies, arthritis, etc.13. Reduces pre-menstrual syndrome symptoms14. Normalizes the blood pressure15. Improves level of energy16. Improves flow of air to the lungsPsychological Benefits of Meditation1. Builds up self- confidence2. Resolves phobias and fears3. Emotional balance improves4. Helps to control one’s thoughts5. Increase creativity6. Increase brain wave coherence7. Improve learning ability and memory8. Improves relationships9. Easier to get rid of bad habit10. Develop will power11. Develops emotional maturity12. Improves intellectual productivity13. Decreased tendency to worry14. Decreased depression
Carmelites of Mary Immaculate 122 CMIssion April-June 201715. Decreased nervousness irritability and moodiness16. Enhancement of self- confidence17. Increased self-discipline18. Increased feelings of vitality19. Enhanced feelings of happiness20. Improved emotional stability21. Developed intuition22. Positive thinkingSpiritual Benefits of Meditation1. Peace of Mind2. Emotional and mental detachment3. Heightened awareness of inner self4. Inner Harmony5. The ability to look within, beyond the body, mind and personality6. Discovery of the power and consciousness beyond the ego7. Discovery of one’s true being8. Attain Self- realization9. Spiritual awakening10. Expansion of consciousness11. Brings body, mind and soul in harmony12. Increased self- acceptance13. Increased compassion14. Growth in wisdom15. Deeper understanding of yourself and others16. Learn to forgive17. Changes attitudes to God, oneself, others and the whole creation18. Creates deeper relationship with God19. Enlightenment20. Egolessness
Fr. Paul Achandy CMI, Prior General, with the Bishop in PeruFr. Jose Kuriedath, Provincial of SH Kochi, and General Council Team Members with the Archbishop of Quito 123
ACMI Animation in South AfricaAnimation of Senior Faithful in Australia 124
CMI Australian Mission CMI MISSION IN AUSTRALIA Fr. James Thiruthanathy CMIAustralia: A Unique CountryAustralia is unique in many ways. Of the world’s sevencontinents, Australia is the only one to be occupied by asingle nation. Australia has the lowest population density inthe world, with only two people per square kilometre. It isthe sixth largest country in the world. Because Australia issuch a large country, the climate varies in different parts ofthe continent. There are tropical regions in the north ofAustralia and deserts in the centre. Today, Australia has apopulation of about twenty-three million people. Over onequarter of these people were born overseas. IndigenousAustralians make up 2.5 per cent of the total population. The Aboriginal and Torres Strait Islander people are theindigenous people of Australia. Australia’s indigenouscultures are the oldest continuing cultures in the world.They have lived here for about 40,000 to 60,000 years. Theyhave a distinct cultural identity. Indigenous people sharecommon beliefs and traditions that still guide them today.History, Language, and PoliticsEuropean settlement in Australia started when the firsteleven convict ships, which became known as the ‘FirstFleet’, arrived from Great Britain on 26 January 1788. In1901, the colonies were united into a federation of statescalled the Commonwealth of Australia. There are six statesand two mainland territories. Canberra is Australia’s capitalcity, and each state and mainland territory has its owncapital. A wave of non-British migration came after WorldWar II, when millions of people in Europe had to leave theirhomelands. 125
Carmelites of Mary Immaculate 126 CMIssion April-June 2017 Australia’s national language is English. In Australia’sdiverse society, over 200 languages are spoken. BeforeBritish settlement, over 700 languages and dialects wereused by Aboriginal and Torres Strait Islander people. About145 languages are still used today. Australia’s system of governance is parliamentarydemocracy. Australia has a stable and competitive economy.Australia is rich in natural resources such as coal, copper,liquid natural gas, and mineral sands.Catholic Church in AustraliaThe Catholic Church in Australia is administratively andgeographically divided into seven archdioceses, and twenty-one dioceses. There are also six other administrative non-geographical sections of the Church – the Chaldean,Maronite, Melkite, Ukrainian, and Syro-Malabar Rites, andthe Military Ordinariate, which is responsible for those inthe Australian Armed Services. Though Christian religion is the biggest religion inAustralia, the Australian National Census of 2016 showsthat no religion group tops the list. This poses the greatestchallenge to the churches in Australia. 25.3% of theoverall Australian population belongs to the CatholicChurch, of which only 13.8% attend Mass on a typicalSunday. It is rather easy to evangelize but it is a herculeantask to re-evangelize.CMI Presence in AustraliaCMI members work in ten dioceses of Australia in variedcapacities as seminary staff, parish priests and assistantparish priests. In 1997, after his mission in Papua NewGuinea (P&G), Fr. Joseph Pullanapilly reached the Dioceseof Darwin as the first CMI member in Australia. Our earlymissionaries struggled, survived, and created deepimpressions in their respective places of service. Today, wehave 22 CMI members from Kozhikode, Mysore, Kottayam,
Thiruthanathy 127 CMI Mission in AustraliaBhopal, and Kochi provinces working in Australian mission.Our members serve the people of God in the archdioceses ofBrisbane, Canberra, Goulburn, and Melbourne, and diocesesof Rockhampton, Ballarat, Bathurst, Sale, Darwin,Townsville, and Syro-Malabar Eparchy of St Thomas. Fr.John Panamthottam serves as the coordinator for the CMImembers in Australia. Working in a first world mission country like Australia isboth challenging and rewarding. It is challenging for thefollowing reasons: (1) Differences in cultural, educational,and formation background of our members. (2) Increasinginfluence of secularism in the Australian society. (3) Moreand more people declaring themselves to have noassociation with any religion. (4) The vastness of the countryitself is a clear indication that missionaries have to travellong distances for Eucharistic celebrations. Some have totravel from their parish to the Bishop’s house more than1,000 kilometres. It is, at the same time, rewarding: thoughre-evangelization is challenging, the CMIs in Australia areable to bring a new perspective to it. The increasing numberof our members in this continent is a clear sign of ouracceptance among the members of this country. We helppeople to look their faith not just from the Anglo-culticperspective but also from an Asian and multiculturalperspective. Diverse cultural background of membersattending Mass shows the new face of the AustralianChurch and brings in gifts and poses challenges. The recent inquiry of the Royal Commission intoInstitutional Responses to Child Sexual Abuse and publicissues like, same sex marriage, seal of confession issues,euthanasia, etc., bring further complexity to our ministry inthis country. Faith and priesthood are constantly challengedby people, organizations, etc. Living out one’s own faith andproclamation of faith bring forth opportunities as well asthreats to the life of CMI missionaries.
Carmelites of Mary Immaculate 128 CMIssion April-June 2017Going ForwardThe scope of mission work in Australia is vast; theAustralian Church needs more and more missionaries, asthe domestic vocations are fewer in numbers. Re-evangelization through churches, schools, and othercommunity mediums is a mammoth task.
Model Missionary FATHER THOMAS FELIX CMI A Pioneer Unparalleled Fr. Thomas Mampra CMIA Man of Energy and a Daring Priest“To strive, to seek, to find, and not to yield!” are the wordsof Tennyson that come to mind whenever I think of mybatch-mate, friend, and colleague Father Thomas FelixKurichiaparampil CMI, a man of sterling qualities of mindand heart. I have the pleasant privilege of knowing himpersonally from 1954 when we came to Mary ImmaculateAspirants’ House, Mannanam, Kottayam. From day one,Brother K. K. Thomas, as he was then called, attunedhimself to the routine of the house, which consisted ofprayer, study, recreation, meals, games, cleaning,decoration, and the like. He was a man full of energy, goodwill, and daring. He would take up any challenge, big orsmall, and do it well in collaboration with others. He nevercomplained of any heavy task but silently andcourageously, even audaciously, would take up thechallenge and do it as best as he could. In the football court,he was a challenge to many of his companions. The years ofhis priestly formation at Dharmaram College, Bangalore,gave him plenty of opportunities to channelize his energyfor helping the poor and the needy in the surroundingvillages. He was always on the forefront to help people,when any mishap, like snake bite, etc., happened.Gradually, it became a second nature with him to helppeople in distress, cost what it may. That may have been thereason why Father Felix was entrusted with helping thepoor and the needy around Sacred Heart Monastery,Chethipuzha, Changanacherry, after his priestly ordinationin 1965. He took a very active role in alleviating the miseries 129
Carmelites of Mary Immaculate 130 CMIssion April-June 2017in the lives of hundreds of people and their families underthe auspices of the ‘Social Action Forum’.Choice of Future MinistryAs he was applying heart and soul for improving the livingconditions of the poor and the marginalized he used to visittheir families and their neighbours. The memory ofOommachan, a mentally challenged person, from hisancestral home at Kaduthuruthy of Kottayam district usedto haunt him. The words of his beloved mother pointing toOommachan used to resonate in his ears from time to time:“My dear kids, you are blessed with everything; but thereare mothers who have children who are physically ormentally challenged. You must be kind to them and helpthem.” During one of his visits to the families as part of hissocial work, a lady named Ithamma confronted him withtwo of her children who were mentally challenged, Rittyaged 2 and Roy aged 4. She posed a question to Father Felix:“Father, you have so much time to devote to social action,but what is it worth if it leaves out the wretched of the earth(like these)?” Along with it, the image of Messa Antony,another mentally challenged person, used to splash on hismind. All these together seemed to point to the directionand field the Divine Will had chosen for his future action.Then and there he decided to devote his whole life for theservice of the mentally challenged. He shared the idea withthe then Professor of Economics at St. Berchmans College,Changanacherry, Father Joseph Powathil (later Archbishopof Changanacherry), who appreciated the idea andpromised to help him. Since it was a new venture Father Felix tried to get asmuch information as possible on the subject. He visitedseveral institutions outside Kerala, as there was only oneinstitute in Kerala at that time, and collected a great deal ofinformation. He got the cooperation from several religious
Mampra 131 Father Thomas Felix CMIcongregations in Kerala who readily offered the service ofsome sisters for work in this field. He sent them in twobatches to centres in Chennai and Mumbai and got themprofessionally trained. Sister Elise FCC was one of thosesisters who continue to work with him for the past 45 years.Sister Jancy and Sister Lisset are also doing dedicatedservice with him for several decades now. When the sistersreturned to Kerala after training for one year, Father Felixstarted the first centre for the training of the mentallychallenged in the temporary quarters of the CMC sisters atChanganacherry in 1974. After sometime it was shifted to arented building at Parel, Changanacherry. In the meantime,a plot of land was bought under the auspices of theArchdiocese of Changanacherry at Ithithanam andnecessary facilities were created there. Thus, the firstvoluntary centre for the rehabilitation of the mentallychallenged christened Asha Bhavan was started by FatherFelix in 1976.Studies in Europe and the USAEver thirsty for more, better, and new knowledge, FatherFelix wanted to get quality education in his chosen field. Anopportunity presented itself as he was invited to aninternational conference on the mentally challenged inMadrid, Spain, in 1976. There he met and exchanged ideaswith a number of experts from several European countriesand the United States of America, who were activelyinvolved in running centres for the rehabilitation or trainingthe personnel for service in such centres. Father Paul ZahlerOSB from Oklahoma, USA, invited Father Felix to attend aone year training programme, and he used the occasion toacquire a degree from Duquesne University, USA. Togetherwith Father Paul and his team, Father Felix visited morethan forty centres in various countries in Europe and the
Carmelites of Mary Immaculate 132 CMIssion April-June 2017USA and collected valuable insights practical knowhow onthe subject.Widening the HorizonReturning to India with wider vision and deeperknowledge, novel insights and a vast collection of teachingmaterials, he began to expand his activities to new centreslike Kanjirappally in 1979 and to Ernakulum in 1980. AshaKendram, planned as a Normalization Centre, startedworking in a property and building belonging to the CMIPrior General’s House. It was assigned to him by the thenPrior General Father Thomas Aykara CMI for temporaryuse. This centre was shifted to another location atErnakulam and continued to work not as a boarding housebut as a day-school. According to Father Felix, thosechildren were to grow with their families and neighbours asother normal children. Here, he introduced a newmethodology for teaching and learning. Instead of usingalphabet and numbers, he used objects for daily use whichthe children more easily understand. He also introduced thepractice of ‘community training’ at this centre. In 1980 itself, he started the Central Institute on MentalRetardation (CIMR) at first in a rented building and later ina property he bought for the purpose at the DPI junction,Vazhuthacaud, Thiruvananthapuram. In order to widen thereach of the programmes to as many affected as possible, hestarted in 1984 a two year teachers’ training programmecalled ‘Diploma in Special Education’ (DSE), which hasoffered training to more than 2000 teachers by now. As partof their training, trainees have to identify 100 families withaffected children and give training to their parents. Teacherstrained here are working all over India and even outsideIndia. In 1986, CIMR was shifted to a permanent site nearthe Government Medical College at Murinjapalam,Thiruvananthapuram. He bought a place at Kovalam where
Mampra 133 Father Thomas Felix CMIchildren are given a chance for independent living. Later, in1999-2000, he started there a centre for Performing Arts,which was inaugurated by his great friend Sri A. P. J. AbdulKalam, the then President of India. Children learn to playvarious musical instruments such as sitar, guitar, tabala, etc.,dance and music; they performed ‘Bharata Natyam’ andparts of the epics to the wonder and admiration of all. Atroupe of those artists was taken to the Republic Day Paradein New Delhi in 1999 and they won second prize. In a newventure, he started an agricultural farm at Kuttichal about25 km away from Thiruvananthapuram to teach childrenfarming where from they could earn a living. A paddy fieldand a variety of plants, including medicinal ones, are grownthere. The children trained at this centre are proving to theworld that they are ‘not less than you’. In Munich, Germany, Father Felix visited Prof. Dr.Hellbrugge and Dr. Vojta, exponents of early identificationof developmental disabilities in children and remedialmeasures through ‘Vojta Therapy’. Dr. Hellbrugge initiateda tie-up of Kinder-Zentrum, Munich, with CIMR,Thiruvananthapuram. In 1991, he sent Dr. JohannesMuenzel from Munich to Thiruvananthapuram. Dr.Muenzal stayed for three years at Thiruvananthapuram andgave training to a number of doctors from the MedicalCollege, Thiruvananthapuram, in the new method ofdiagnosis and therapy.Discovery of the Three Cs ConceptFrom his many years of study, observation, and interactionwith the mentally challenged children, Father Felix came upwith a path-breaking new theory on and method of trainingsuch children. According to him, compared to using thethree Rs (reading, writing, and arithmetic), the three Csmethod (comprehension, competency, and creativity) iseminently more suitable to those children. In the child,
Carmelites of Mary Immaculate 134 CMIssion April-June 2017comprehension itself takes place through 4 basic shapes, i.e.,round, square, rectangle, and triangle, and through 4 basiccolours and their combinations. This theory has beenwelcomed and accepted by many experts in the field inseveral countries of Europe. From 1986 the RehabilitationCouncil of India (RCI) has recognized the trainingprogramme given at CIMR, Thiruvananthapuram. Alongwith the programme approved by the RCI, the programmebased on the three Cs method, developed by Father Felix, isalso given to the trainees. On the basis of his new theory, hehas designed textbooks for the benefit of children andteachers which have been translated into seventeen differentlanguages in India and abroad. The period between 2004and 2009 was one of severe tests and tribulations. But hewas able to overcome all that with his strong and deep faithin the Providence of God. The great work done by Father Felix for the rehabilitationof the mentally challenged did not go unnoticed. Anavalanche of awards, citations, and honours followed,including the First Rajiv Gandhi Manav Seva Award 1994. A‘living legend in the field of Mental Retardation’ is part ofthe citation accompanying the Global Nirmiti Net II AnnualMeet 1998 conferred to him. However, Father Felix is not aperson who rests upon his laurels. Even at 81 (born on 31August 1936), he is going strong, busy as always, dreamingnew dreams, and converting them into reality, ably helpedby companions and strongly supported and sustained bythe Divine Providence, and inviting others to dream big.Father Thomas Felix moves on and on, often proving thewisdom of the Bible, “Mysterious are the ways of God!”
Servant of God Father Canisius CMI FAMILY VISION OF FATHER CANISIUS (Continued) Fr. Paul Kalluveettil CMIIntroductionThe Servant of God Father Canisius, even while he wasimmersed in the administrative activities as Prior General ofthe CMI Congregation at Karikkamuri, Ernakulam, couldfind time to foster Christian spirituality among the younggenerations in his family. He cultivated a spiritual bondwith Jose, his brother Jacob, and his wife Annamma. FatherCanisius wrote fifteen letters to Jose. Although Jacob atteststhat Father Canisius had frequent correspondence with him,only one letter is preserved in the archives. Under thetutelage of Father Canisius, Jose grew both spirituality andintellectuality. As Jose knew that he owed the success in lifeto Father Canisius, he himself and the whole family werevery much attached to him.Letters Written to JoseIn a letter dated 16 January 1980, Father Canisius requestedJose to tell his brother Jacob to come over to the monasteryfor half an hour. He wanted to arrange the liturgicalcelebration of the next day with the help of Jacob so that itcould be conducted in a devout and solemn way. In thisappeal, we find the portrait of a religious priest who solicitsthe cooperation of young men in arranging liturgicalfunctions in the best fitting manner. Father Canisius taughtthat the liturgy should be celebrated with the activeparticipation of laity, seeking their help to prepare inconducting it in an awe-inspiring manner. Under the guidance of Father Canisius Jose acquiredadvanced knowledge of the Bible. As a Doctor of Scripture 135
Carmelites of Mary Immaculate 136 CMIssion April-June 2017animated, the young man prepared a chart of the Biblereadings as well as began to publish a series of pamphletsnamed Chaidanyadoothan (Messenger of the Spirit). FatherCanisius took initiative for starting the ACMI (Associates ofCMI) at Karikkamuri. He appreciated the work of Jose andprofusely thanked him. He assured Jose that his endeavourswould be blessed by the Lord and made them flourish. TheServant of God provided us with a model as to how toengender enthusiasm and motivation for the Bible studiesamong the laity, as well as to appreciate their efforts, guidethem, and inject in them confidence to undertake furtherprojects related to the Bible. At the same time, he invited theattention of Jose to take leadership in preparing new modelsbased on Lk 24:13-32 and Mt 16:13-20. As Jose was waitingfor the result of the examination and was aspiring for a job,Father Canisius asked him to entrust everything in thehands of the Lord and earnestly pray. He infused confidencein the young man by saying that the loving God will see toeverything and shower His blessings upon Jose and hisfamily. (Letter dated 2 October 1981) Father Canisius expressed his happiness at the news forwhich he was eagerly waiting. He thanked and praised theLord that Jose could appear for the BCom examination, forthe grace of a job of a good officer that Jacob got, for thereturn of Annamma and for the good health that the familymembers enjoyed, as well as for knowing that Jose hadparticipated in a prayer seminar. He asserted that all thesejoys are gifts of the Lord and rendered eternal praise toHim. Father Canisius, by his example, taught all Christianfamilies to gratefully attribute to God the joys of everydaylife as His choicest graces. He offered the future of Jose inthe divine hands and prayed that He may arrangeeverything for the better good. (Letter dated 22 December1981)
Kalluveettil 137 Family Vision of Fr. Canisius Father Canisius, in all his letters, expressed his gratitudeto the sender, thereby teaching us to become persons ofgratitude. To be thankful should be the trait of a humanbeing. The word ‘thanks’ occurs repeatedly in this letter. Heinvited Jose to thank the Lord for the grace to make anotherfamily a member of the ACMI. Also the Servant of Godenquired about the details of health of everybody. This isindeed a praiseworthy ideal that can be imitated by all.Father Canisius abundantly invoked the divine blessings oneach and every one. (Letter dated 3 March 1982) Father Canisius stated that he was touched by the act ofJose in contacting him, and invoked the divine praises. Thisis one of the basic characteristics of Father Canisius who wasaffected even by small loving acts of others, and praised theLord for it. As Saint Joseph is the heavenly patron of Jose,Father Canisius rendered festal greeting in anticipation, andprayed that the inner spirit of Saint Joseph may grow day byday in Jose. Also he congratulated and inspired Jose tocontinue to pay a visit to the Blessed Sacrament before andafter the office work, which, according to him, wouldprovide Jose more joy and vigour in doing the office work.This letter offers a good example of how one has to bring upthe spiritual children in union with God. (Letter dated 9March 1982) Father Canisius humbly asked for the prayers of Jose forhis elder brother Kochuvarkey, who all on a sudden died onaccount of a cardiac arrest. He maintained great confidencein the prayers of others and always sought the same. Heasked Jose to put total confidence in the Lord and surrenderto the Almighty who arranges everything for the best. Wefind the repetition of this idea in almost all his letters. (Letterdated 24 June 1982) Father Canisius expressed deep gratitude to Jose forsending a beautiful picture in which the text of Isaiah 49:15(“Can a mother forget the baby at her breast?”) is printed. In
Carmelites of Mary Immaculate 138 CMIssion April-June 2017his reply, he sent an enlarged picture of Saint MacmillanKolbe who had volunteered himself to die for a prisoner.Through his letters he taught us that our correspondenceshould help each other to foster union with God. (Letterdated 25 October 1982) In this letter Father Canisius expressed his heartfeltgratitude to Jose by knowing that Jose had broadcasted thenews about devotion to the Holy Family. Then, he invitedJose to render thanks with him to the divine Lord for thisgrace. Father Canisius called the Christian family the HolyFamily, consisting of Jesus, Mary, and Joseph. For him,persons in both heaven and earth should rejoice at thishappening. His ardent desire was to see this joy increasingday by day. (Letter dated 14 February 1983) In this letter, Father Canisius expressed his happinessthat Jose would visit him soon, and thanked him inanticipation. Also he gave articulation to his joy at hearingthat his elder brother, wife, and child Jomon had arrivedhome. He found in children little angels, and gave assurancethat through them the loving Lord would shower upon thefamily His blessings. It seemed that for Father Canisiuschildren are the loving images of Infant Jesus. (Letter dated25 June 1983) This letter was written in an inland of Christmas. Thefollowing lines express the inner spirit of the Incarnation:“Let us also continue to complete our journey by praying forthe fragrance of the Son of God who spread the scent, light,and the humble, hidden, and simple lifestyle by having beenborn in a manger and lived in a little hut.” Every word takesus into the inner world of the mystery of Incarnation. Thismessage is an ideal greeting that can be sent to othersinstead of mere worldly and merely artistic greeting cards.(Letter dated 25 December 1983) Father Canisius, thus, responded at the things thathappened in the family of Jose. He assured Jose that for
Kalluveettil 139 Family Vision of Fr. Canisiusthose who believe in Divine Providence everything wouldtake place for their greater good, and rendered praises toGod. He adorned the altar with the bouquets and beautifulvessels that Jacob’s family had gifted him during their visit.Father Canisius imagined that they mediate for the familyby making remember the Lord the father, mother andchildren. These words provided the family a celestial visionconcerning material things. (Letter dated 28 December 1983) First of all, Father Canisius expressed his great joy atknowing that all members of the family (especially hementioned Jose’s elder brother and family, sister andchildren, younger brother, father, and mother) are keepingwell. This showed that the more one lives and moves in thedivine milieu, his affection for the human beings wouldincrease. Thereby Father Canisius resembled the HeavenlyFather and Jesus Christ who love each and every one with aspecial love. Then he prays that God will select an apt lifepartner for Jose. He had no doubt about it. (Letter dated 1April 1984) Another fact would capture our attention: Jose had sent abeautiful picture to his spiritual guide. The sage was verymuch pleased at it. But he had no picture in his hand toreciprocate the gift. At this, he responded thus: “Eternalpraise to the divine Lord who grants me the experience ofpoverty!” This response disclosed the spiritual man inFather Canisius and taught all as to how to uplift one’sthoughts to the heavenly milieu at feeling the lack of thingsin the day to day life. Father Canisius began his letter by rendering eternalpraise to the Almighty who had given Jose a baby. He foundthe resemblance of the Holy Family at the birth of the child.According to him, the baby is an invaluable fortuneentrusted to Jose and Sheela by God. He prayed that theyoung parents could bring up the child as the beloved of theLord. (Letter dated 3 February 1988)
Carmelites of Mary Immaculate 140 CMIssion April-June 2017 Father Canisius expressed his sorrow that he did not gettime to wish Jose and family a happy Christmas. At thesame vein, he felt proud of it, since he was satisfied that thedivine Lord made use of him for His ministry even duringthe old age. Father Canisius expressed his great joy that he could seeall of them together. At their visit Jose had brought asouvenir of his father who had died recently. FatherCanisius appreciated the photo and thanked God formaking the photo so attractive. He said that as he saw theface he felt that the deceased one must be enjoying theheavenly bliss. “That itself is a divine vision. Eternal praiseto God!” After their departure, he offered a Holy Mass forthe repose of the soul. (Letter dated 7 July 1988) Father Canisius profusely expressed his sorrow for thedelay in replying to the letter of Jose dated 21 November1989. The reason for not following the till-then-keptprinciple of sending an immediate reply to all the letters isthat he had given preference to execute the Divine willpromptly and instantly. Here we find the portrait of a Manof God who was willing to undergo any kind of sacrifice forthe Divine cause. This must be taken as a model for allChristians. (Letter dated 22 January 1990) Next, he informed that the mother, younger brotherJacob, his wife and children as well as Jose’s wife andchildren had come over to CSR from Ernakulum to visithim. The saintly religious found great joy in seeing that themother, children and children’s children dwell together inunity. This indeed is the attitude of the Psalmist: “Howgood and pleasant it is when brothers live together inunity!” (Ps 133:1). At this Father Canisius rendered thanksto God, and wished that the loving spirit that prompts all tocome together now and then may guide them always. Hefelt that the Father in heaven must be rejoicing at this sight.Once more Father Canisius invoked the Divine praises. At
Kalluveettil 141 Family Vision of Fr. Canisiusthe visit he experienced the charisms that God continues tobestow upon His little children. The saintly person assured Jose that if he communicateswith the Guardian Angel and Saint Joseph, everythingwould go well. It seems that he was speaking from his ownexperience. This exhortation could be put into practice byevery Christian.
Mission of Interreligious Dialogue “NOT TO ARGUE AND WIN, BUT TO KNOW AND BE KNOWN” Reminiscences on Chavara Cultural Centre Dr. K. S. RadhakrishnanThe Chavara Cultural Centre, Kochi, has been functioningas the cultural face of Catholic Church in Kerala since itsinception in December 1971, commemorating the centenaryyear of death of Saint Kuriakose Elias Chavara (1805-1871),the pioneer of nineteenth century renaissance movement inKerala. The Centre was initiated by Dr. AlbertNambiaparampil, a former professor of philosophy atDharmaram College, Bangalore. The protagonist’s roleplayed by Saint Chavara in making Kerala a civil society aspart of the renaissance movement in the nineteenth centuryhas often been either accidently ignored or consciouslybypassed by the historians and commentators of therenaissance movement in Kerala for reasons only known tothem. Historians of the Catholic Church and the Church ofKerala also failed to place him in the secular cultural spaceof Kerala, as they found in him only a spiritual leader whofounded CMI and CMC congregations oriented in Indianspirituality of the Catholic Church of Kerala.Saint Chavara and an Inclusive Learning SpaceSaint Kuriakose Elias Chavara had been a well-trainedCatholic priest of the Central Travancore region who had anidea of creating a common place for learning where theteacher and the student could meet to get educated. Such aconcept was totally absent even in the best minds of Keralaat that time. He founded a ‘Patasala’ (school), in 1846, for thelearning of Sanskrit language and Indian cultural heritage atMannanam. This was the first school established for the 142
Radhakrishnan 143 Chavara Cultural CentreSanskrit learning in India with access to everyone. Therewere ‘Gurukal’ centres for Sanskrit learning in many places,even in Kerala, which were known for the intellectualcalibre of the gurus who owned and operated such centresof learning. The students had to find out gurus at their ownrisk and they got admitted only if the guru was fullysatisfied with the students, because the guru had to providelodging facility to the students in his own residence. But the Sanskrit ‘Patasala’ established by Saint Chavaraoffered a paradigm shift in the history of development ofschool system in Kerala; for, a common place was identifiedto provide for the teacher and the students to get educated.He cherished the idea of founding schools to providemodern education to all, irrespective of caste, creed,community, and religion. But Saint Chavara could realizehis dream of popularizing modern education only in 1864when he issued a proclamation (through the office of thebishop) insisting that all Catholic churches establish schoolsalong with the church to provide education to all those whowere interested to get educated, irrespective of caste, creed,community, and religion, as directed by Bishop BernadineBeccinelli. Thereafter, the Catholic churches in Keralaestablished schools much larger than their churches incoastal areas, on the banks of backwaters and rivers, athilltops and in the plains of Kerala. It really was arevolutionary movement and a paradigm shift in theconcept of education because caste-oriented exclusivesystem of education was replaced by an all-inclusive secularsystem of education. It provided a common space forMathew, Muhammed, Madhavan, and Chathan (namely,students belonging to different religions and castes) to sittogether and to get educated. It was this system of educationthat broke the caste barriers in practical terms and created acivil society where everyone could share something with the
Carmelites of Mary Immaculate 144 CMIssion April-June 2017rest. Therefore, Saint Chavara can be seen as the founder ofmodern civil society in Kerala. There were schools and colleges established andmanaged by the government and private agencies in Keralabefore the proclamation of schools with church by SaintChavara; but such government schools where meant for theupper caste people of Hinduism and private schools wereopened only to students chosen by the management.Students belonging to the backward castes and Dalitcommunities were systematically excluded from gettingadmitted to such schools. In Travancore, a governmentorder was issued by Divan Rajagopalachari on 23 December1909 preventing schools from the practice of denial ofadmission to scheduled caste students; however, the ordercould not be implemented due to stiff opposition from theupper caste people. The opposition movement of the uppercaste people was led by Swadeshabhimani RamakrishnaPillai, who was the editor of the periodical Swadeshabhimani,founded by Vakkam Moulavi, a leader of the renaissancemovement of Muslim community. Ramakrishna Pillai wrotethree editorials against the implementation of the orderwarning the government and the public that mixing theupper caste Hindus with scheduled caste students inside aclassroom was as worst as tying a horse and a beast on thesame cart. He went further and argued that even if thescheduled caste students got educated they could notfunction properly because of the inbuilt problems of thecaste to which they belong.Uniqueness of Saint Chavara’s Vision for EducationIronically, Ramakrishna Pillai has been adjudged as theleader of progressive movement in Kerala by the historiansand commentators for the struggles he led against the Divanof Travancore and he has been kept as an icon of thefreedom of the press; nobody, however, has ever tried to
Radhakrishnan 145 Chavara Cultural Centreanalyse the brand of freedom he propagated for the people.If this was the attitude of the progressive leaders to commoneducation, then it is left to the readers for their imaginationwhat would have been the attitude of the regressive sectionsof the upper caste society in Kerala. The government schools in Kochi opened its doors forthe Dalit and Backward Communities only in 1914. P. K.Dever, a freedom fighter who edited AL-Ameen, a journalfounded and edited by late Abdu Rahiman Sahib, thePresident of KPCC and a freedom fighter, was the firstbackward student who got admission in the Maharaja’sCollege, Ernakulam. This is the background in which therole of Saint Chavara is to be evaluated in establishingschools and making a civil society in Kerala through thesystem of education. Fortunately, propagation of educationto all was one of the important slogans of renaissancemovement in Kerala. Every leader and organizationassociated with the renaissance movement was eager toformulate systems to provide education to the youngergeneration for their liberation. The period of renaissance inthe history of Kerala was a very short one which startedfrom the last decade of the nineteenth century and endedwith the fourth decade of twentieth century. It was a periodof metamorphism in the mind-sets of Malayalee’s and it wasduring this period that Malayalees started rational analysisof the system of life which they practised. They began tobreak away from the caste-ridden conceptual prisons oftheir mind and set to acquire common human values suchas equality, liberty, and fraternity. It was a joint movementled by four Hindu Sanyasins, namely, BrahmanandaswamySivayogi (1852-1929), Chattambi Swamikal (1853-1925), SreeNarayana Guru (1855-1928), and Vakbhatananda (1887-1939), a heap of caste-oriented organisations such as SreeNarayana Dharma Paripalana Yogam (SNDP), Nair ServiceSociety (NSS), Sadhu Jana Paripalana Yogam, Yogakshema
Carmelites of Mary Immaculate 146 CMIssion April-June 2017Sabha, Araya Vamshodharana Sabha and a group oforganizations instituted for the benefit of the untouchablesby Pandit K. P. Karuppan, a battalion of social reformersincluding Kumaran Asan, Dr. Palpu, MannathPadmanabhan, Pandit K. P. Karupan, SahodaramAyyappan, V. T. Bhatathiripad, and a communion ofmissionaries of various Christian denominations. Brahmanandaswamy Sivayogi challenged the validity ofthe untouchability practised by the upper caste Hindus,while Brahmin priests were chanting Vedic mantras inconnection with the ritual of his family temple. He arguedwith them that untouchability was against the spirit ofVedic culture which propagated a philosophy of non-dualism and he entered the temple with a group ofuntouchables and they were terribly beaten up and, as aresult, Brahmanandaswamy Sivayogi was sent out of hisown family. He wrote a treatise, namely, Sthreee VidyaPoshini (1899), to propagate the idea of providing educationto women folk for the effective empowerment of society.Historically, it was one of the first attempts to argue for thenecessity of providing education to women as a whole, in acontext in which getting education was not the majorconcern of the mainstream Kerala society. Chatambi Swamikal wrote a treatise Veda AdhikaraNirupanam in which he exposed that it was illogical,unethical, and inconsistent with the spirit of the Vedas toreserve the right to learn the Vedas exclusively for theBrahmins. He further argued that the right to learn theVedas should be open to all competent persons. The centraltheme of the treatise was to liberate wisdom from theclutches of Hindu clergy and to make it available to thepublic at large. The consecration of a piece of stone as the Ezhava Siva atAruvipuram was a revolutionary act to liberate the highestform of knowledge of consecration of gods from the clutches
Radhakrishnan 147 Chavara Cultural Centreof Brahmin clergy. The Brahmins had been enjoying theright to consecrate god as an unquestionable right of thecommunity for thousands of years. Moreover, he advisedthe members of his community to provide education as aprelude to liberate themselves from the chains ofbackwardness. Vagbhatananda, a disciple ofBrahmanandaswamy Sivayogi, preached the need toscrutinize every Vedic mantra and resultant customs andrituals with a lens of rationality. He advised his followers toattain modern education. The main tasks of the caste organisation like SNDP, NSS,Sadhu Jana Paripalana Yogam, Yogakshema Sabha, ArayaVamshodharana Sabha, and the organisation for theuntouchables was to inculcate the feeling of necessity ofgetting education to the members of the respectiveorganization. The NSS and SNDP under the leadership ofMannath Padmanabhan Nair and Kumaranasamrespectively started schools for their community. Ayyankalithe unquestionable leader of untouchables led a historicalstrike against the upper caste people, abstaining from doingagricultural work not only to establish and run a school butalso to get the order issued by Rajagopalachary for theestablishment of schools to educate their children. V. T.Bhattathiripad championed the cause of getting educationfor the women folk amongst the Brahmins, though theMalayalee Brahmins enjoyed the exclusive right to learn theVedas, most of whom were illiterate because of the methodof learning they practised. Among the leaders of caste organisations Pandit K. P.Karuppan is unique for the inception of organisations andinstitutions including temples for the caste considered asbelow the rank of his own caste especially for theuntouchables. All other community leaders establishedorganizations and designed the work of action for thebenefit of people belonging to their own caste. Pandit
Carmelites of Mary Immaculate 148 CMIssion April-June 2017Karuppan encouraged the untouchables to establish schoolsfor themselves. It is in this context that the proclamation of Saint Chavarato establish schools along with every church (1864) has to beevaluated. Brahmanandaswamy Sivayogi was only twelveyears old, Chattambi Swamikal just completed eleven years,Sree Narayana Guru was only at the age of nine when SaintChavara popularized education for common people; noHindu leader had ever started a school for the public atlarge at that time. The upper caste Hindu leadersestablished schools only for the benefit of upper castepeople; but the schools established with churches providededucation to all sections of our society cutting across caste,creed, community, and religion. Therefore, it can beassessed that it was Saint Kuriakose Elias Chavara who putthe first stone to build up a modern civil society in whichmany things are common between man and man and theformation of such a society is the major contribution ofrenaissance movement in Kerala. Saint Chavara established the first letter press inMannanam that was the first step for the attainment of centper cent literacy after a century. He was a visionary and awriter and his contribution to poetry and drama inMalayalam language are not yet properly evaluated. Aboveall, Saint Chavara being an ardent admirer of Indian cultureand heritage established Carmelites of Mary Immaculate(CMI), a unique congregation of Christian Sanyasins rootedin Indian spirituality. He paid attention to the spiritualempowerment of women and established Congregation ofMother of Carmel (CMC), a congregation for women. Inspite of all these contributions to the cultural heritage andrenaissance movement of Kerala nobody took any initiativeto keep up his memories in the public space.
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