THE SANGHA NEWSLETTER The Bede Griffiths Sangha Newsletter The Bede Griffiths Sangha is committed to the search for the truth at the heart of all religions

SPRING 2011 VOLUME 12 ISSUE 1 Each of us has come out from God and we are being drawn back at every moment. The two movements are always in operation. CONTENTS Father Bede Griffi ths - A New Vision of Reality The Sangha From Fr Bede to a friend The Wider Sangha - Argentina Joan Walters 2Hazel Eyles 6 Magdalena Puebla 14 Polish Newsletter Sanskrit Corner The Wider Sangha - Brazil Andrzej Ziolkowski 2Ken Knight 7 Marcos Monteiro 14 Summer Retreat 2011 Editor’s Choice Nick & Mary Sadler 2Fr. Sylvester 8-9-10 Joan Walters 15 Sangha News Ammerdown December 2011 Sr Vandana Mataji Retreats & Resources 15 Jenny Ireland 3Stefan Reynolds 11-12-13 Regional & Overseas Femine Mystics - Sr Sara Grant Silent Retreats 2011 13 Sangha Contacts 16 Sr Bertha Wilcox 4-5-6

bgs_newsletter_spring2011.indd 1 25/01/2011 08:53:58 2 THE BEDE GRIFFITHS SANGHA NEWSLETTER Welcome to the The Sangha Spring 2011 Newsletter This Newsletter is published AM I A MEMBER OF as members of our Sangha, although three times a year to provide a THE SANGHA? some of us are more involved and have forum for articles and comment ver time we have found ourselves been around for longer! Everyone is within the remit of the Sangha Ousing the word ‘member’ to welcome. You may enjoy reading the to search for the truth at describe those who become involved newsletters and attending retreats, the heart of all religions, to with the Sangha. Consequently, or you may wish to become more record Sangha activities and people ask what they need to do to involved and help on retreats and with give details of future events become a Sangha member. In fact it is the day to day running of the Sangha, and resources available. easy – initially your interest, and then if this is the case please contact: Correspondence and contributions for inclusion in future your participation and contribution, in Joan Walters editions are welcome and will be whatever form, all qualify you! If you contact@bedegriffi thssangha.org.uk considered by the editorial team. are reading this - Welcome - please 01646 692496 To receive a printed copy of the feel part of our Sangha. When we meet to fi nd out about how you can become Newsletter, please send your at events we consider all those present more involved details to Martin Neilan, 5 Flemish Close, St Florence, Pembrokeshire SA70 8LT 01834 871433 Polish Newsletter [email protected] for inclusion on our data base. The Newsletter is free but an annual The Newsletter is now to be translated into Polish by Andrzej Ziolkowski, who is donation towards costs is invited a member of the World Community of Christian Meditators living in Poland and with the edition. Copies, for friends is happy to make the ideals of Fr.Bede accessible to an ever widening audience. or interested organisations, can be provided. Current and back numbers of the Newsletter are available on Summer Retreat with Brother Martin www.bedegriffi thssangha.org.uk In the immediate future there will his year the Sangha will be kitchen garden supplies seasonal be a rota of newsletter editors so Tholding its Summer Retreat from fruit and vegetables for meals served please send all correspondence Monday 18th to Wednesday 20th July. in the house. The main house has regarding the newsletter to the assistant editor Brother Martin will be joining us from just re-opened following complete John Careswell Shantivanam. He will be talking on renovation and now meets all modern 26 Mendip Drive, Frome, the theme of ‘A New Song of Creation’ day standards of comfort and amenity. Somerset, BA11 2HT – a retelling of the Creation story. The gardens offer space for quiet 01373 471317 refl ection and it is a lovely countryside [email protected] By the time we started to consider a for walking in. SANGHA CONTACTS retreat for next July we could not fi nd a Sangha Contact and Editor suitable retreat house with availability On the second evening we shall Joan Walters, Church House, at a weekend. As a consequence and have the opportunity of listening to Steynton, Milford Haven, Pembs hopefully for this year only we have traditional storytelling with Elizabeth SA73 1AW 01646 692496 to hold the retreat during the week. Vooght, an experienced storyteller who contact@bedegriffi thssangha.org.uk However we have been very fortunate sees her art as opening new creations Sangha Working Group in being able to book Launde Abbey. in our imagination, thus connecting Jane Lichnowski, 82 Gloucester www.launde.org.uk with Brother Martin’s theme. Road, Cirencester, GL7 2LJ 01285 651381 [email protected] Launde Abbey which is probably one of To receive the wisdom of Brother UK Contact with Shantivanam the fi nest retreat houses in is a Martin’s teaching within the beauty Michael Giddings - 07810 366860 lovely country house within extensive and deeply spiritual space of Launde [email protected] gardens and 450 acres of parkland. Abbey is an exciting prospect but Bede Griffi ths Charitable Trust Situated on the Leicestershire/Rutland spaces are very limited and we would Adrian Rance, border 15 miles east of Leicester and urge all those who would like to come Weir Cottage, Weir Road, Saddington, 6 miles west of Oakham it has good to book as soon as possible. Leicestershire, LE88 0RD road and rail communications. The 07775 600 385 house dates back in part to the 16th A booking form is enclosed with [email protected] Century and has a magnifi cent 12th this newsletter. Newsletter Designer Century chapel. Within the gardens Ricardo Insua-Cao www.rdo.org.uk - [email protected] is a labyrinth which we plan to use Nick and Mary Sadler during the Retreat. A Victorian walled

bgs_newsletter_spring2011.indd 2 25/01/2011 08:54:08 THE BEDE GRIFFITHS SANGHA NEWSLETTER 3 Ammerdown December 2010 by Jenny Ireland A HOME COMING daily meditation, chanting/singing with not only the evergreens but here Following the Returning and prayer sessions with otherwise and there gold tinged leafy branches, to Centre Retreat at loosely arranged activities was blissful not yet quite bare from autumn’s (if somewhat turbulent on a personal de-robing. Frosted, crunchy leaves Ammerdown level, reaching a place in me that until underfoot adding scrumptiously to the tepping through the front door now has been left scarcely un-tapped, already overfl owing senses, witnessing of the place I call home with a S resulting in repeated, out of the blue such glorious, natural scenes. reluctance sensed deep in my belly to abundance of tears. Might then this be begin the transition from one ‘ home- a ‘home coming’?). coming’ to another. From a time of warm welcoming and togetherness Seeing Bede Griffi ths projected on and sharing; a time of holding; back the big screen from a DVD, life- to the ordinary ‘stuff’ of life, checking sized, as if sitting within our circle phone messages, emails, opening post; speaking in our intimate midst… (in activities happily left behind over the reality a talk on non-duality to an past 48 hours, and getting on with it in audience of Mystics & Scientists) was ‘mono’, this life of mine. an extraordinary introduction to this truly wise and wonderful man. Oh to How then, to re-enter the regular day have met him… to day, yet keep a-hold of the richness of experience and of being, after such Being at Ammerdown, a serene, a retreat? caring environment with its cosy accommodation, bountiful meals so I shall continue to read Shirley du delicious it was hard not to over-eat, Boulay’s oh so digestible ‘Beyond the and the smiling staff and volunteers Darkness’; I shall dip into the little eager to make our stay as comfortable booklet of prayers, bhajans and chants as comfortable can be. All this was a Meeting again with friendly familiar and try to recall the tunes which so treat. faces from the Gaunts House retreat enchant me; and I shall challenge (my fi rst experience of the Bede myself to sit in silence and solitude Taking time out to wrap up and go Griffi ths Sangha) was a joy. And new (as suggested by Father Lawrence at outside, discovering nature’s ‘temple’ faces soon became known, easy and Gaunts) and meditate… until the next – breathtakingly beautiful! What a safe to be around. Bede Griffi ths Retreat. stunning part of the countryside in all it’s white and wintry glory, glistening Slipping back into the “wonder-fi lled” With heart felt thanks to all who were there with such delicate silvery frost and (quote Jane L!) structure of thrice- Jenny Ireland yet offering great depth of colour too

bgs_newsletter_spring2011.indd 3 25/01/2011 08:54:09 4 THE BEDE GRIFFITHS SANGHA NEWSLETTER Feminine Mystics - Sr. Sara Grant by Sr. Bertha Wilcox I am grateful to Val Cherry for the following piece on a most In 1956 Sara was sent to to remarkable woman. It is reproduced here with the permission head the newly formed Department of Philosophy at Sophia College, Bombay, of the Sacred Heart Congregation. a “sending” which she described as “a In Memoriam: Sr. Sara Grant, RSCJ death and rebirth for which I can never (1922-2002) be grateful enough.” Her fi rst interest was the students, their personal growth One of the great pioneers of of life there, and the infl uence of her to mature life. They came from different interreligious dialogue in Mistress of Novices, Mother Margaret backgrounds and different religions. Shepherd, who was also rather She saw her task as “helping them to the twentieth century was Sr. unorthodox in her ways, set her soul form themselves to an integrity of mind Sara Grant. The following free and she wandered happily with and heart which would lead them to account of her life, written John of the Cross, Teresa of Avila and acknowledge truth wherever they met it perhaps, above all , and follow it to the end.” by Bertha Wilcox, RSCJ, and whose Summa she read from cover to Josef Neuner, SJ, appeared cover in English and in Latin. To teach philosophy, she had to study originally in the Indian journal the great Indian systems (darsanas). In Vidyajyoti 64 (2000):456–59 India, philosophy is never conceived as a mere intellectual pursuit. It is meant and is here reprinted with to give an ultimate interpretation of permission. The readers of life and the world and their meaning. our bulletin will fi nd it both Soon she was fascinated by the informative and inspiring. unique personality of Sankaracarya and had to face the very frequent misinterpretation of his Advaitic r.Sara Grant of the Society philosophy as pantheistic (if God is of the Sacred Heart, died in S everything, then there is no other, and , India at the age of 77, she the world is illusion [maya]!). Advaita was the fourth of the great quartet became the core of her philosophical of pioneers from abroad who gave search. She wrote her doctoral thesis their lives for the ideal of the on it. With characteristic thoroughness movement. From the seeds she plunged into the study of Sanskrit she planted, together with Jules to read Sankara in the original texts Monchanin, and Following her years of formation she and fi nd out what he was really saying. Bede Griffiths, green shoots are went to Oxford, where she studied In a meticulous analysis of texts she rising. classics and philosophy. Her tutors proved that the illusory interpretation included Iris Murdoch. Her serious of Sankara, widespread also in Europe, Sara Grant was born of Scottish studies helped her to deepen her is wrong. All creation is coming from parents in Shrewsbury, England, on understanding of the divine mystery, the one eternal Brahman and depends December 19, 1922, and received God’s total transcendence, inseparable, on It without, however, drawing It into her early education at the Convent of however, from the most intimate union the cycles of the cosmos or history. She the Sacred Heart, Brighton. She soon with Him. She could never conceive shows Sankara’s closeness to Thomas showed the keen, questing intellect, the God and world as two realities: all Aquinas. This search for the Absolute integrity of mind and heart that was to is rooted in God, yet the reality of in which all life is fulfi lled was the characterize her whole life, “haunted the world is not wiped out but is meaning of her entire life. It was one from childhood by the obsessive need contained in God. Thus in her early of the great joys of her later life that to discover the secret bond of union years she anticipated her struggle her dissertation was printed in 1999, drawing all things into one.” She for a non-dual conception of God, after a very long period of gestation, found the depth of her Christian life the true understanding of Advaita with the title Sankaracarya’s Concept in the religious community that she of her later years in India. It became of Relation. Soon Sr. Sara was drawn joined immediately after school at the core of her spirituality. She found also into the great movements, which the age of 19. Since it was war time, her understanding supported by the changed the life of the Church in the the had been evacuated to theological vision of St Thomas past century and had their impact also Kinross in Scotland for the duration Aquinas. on the Church in India. of the war. The rather unorthodox way

bgs_newsletter_spring2011.indd 4 25/01/2011 08:54:19 THE BEDE GRIFFITHS SANGHA NEWSLETTER 5 Feminine Mystics - Sr. Sara Grant by Sr. Bertha Wilcox

The Second Vatican Council saw the giving up her lectureship at Sophia abroad came to spend time at the C.P.S. great religions of the world in a new College, something she found equally Some who had lost faith because of the perspective. The Church must learn to worthwhile. For several months she institutionalized Church found it again discover in their spiritual and cultural tried to combine both ministries, in their contact with her. traditions the work of the Holy Spirit residing at the Ashram and traveling operative in the world from the weekly to Bombay by the night For a time Sara was also a lecturer beginning. At the time of the Council passenger train, packing all her lectures at the Jnana Deepa Vidyapeeth (1964) Sr. Grant took part in a seminar into one day and returning to Pune by theologate in Pune and encouraged her in Bombay on the theme “ the next night train. Such a grueling students to that deep philosophical/ and World Religions,” a theme still schedule could not continue and she theological refl ection which was highly controversial at the time when decided to resign from the College her own forte: she did not see it as the Council document on the Church and devote all her time to the Ashram, consisting of two separate disciplines, and her relation to other religions was a way of life which she continued but as one single quest for truth. Her still being discussed in . In the for the next twenty-four years. She writings proliferated, mostly articles aftermath of Vatican II, when the All- was encouraged in her decision by and pamphlets. The titles give some India Seminar (1969) initiated the her friend Swami Abhishiktananda, idea of the breath and scope of her application of the Council to the Indian who had spent several weeks at the refl ection: “Religious Formation and conditions, she became a member of the Challenge of Advaita,” “A Call the “Commissio Technica” in charge to a More Contemplative Prayer,” of the orientation of theological “Ashram Living as Creative Ministry,” studies in India in the spirit of the and “What is the Spirit Saying to the Council. She was actively involved Churches?” This last question became in the international Conference in to her a rule of life. In 1989 Sara was Nagpur (1971) on “The Theology of invited to give the Teape Lectures Evangelization” and the subsequent at Cambridge and to repeat them Conference in Patna (1974) on mission. at the Ecumenical Centre at Bristol She also translated the pioneering University. In these lectures, published book of Swami Abhishiktananda, in 1991 under the title Towards an Hindu-Christian Meeting Point, in Alternative Theology: Confessions of 1970. Thus Sr. Sara’s theological a Non-Dualist Christian, Sara put in a insights became fruitful in the wider succinct form the story of her own life’s spheres of the Church in India in this search and the challenge that Advaita era of renewal and re-orientation. had been for her. All this scholarly But it had to bear fruit in a particular work may give the impression that way in the renewed understanding of Sara was a deeply serious person and consecrated life. When in 1972 she Ashram when it re-opened, sharing so she was. But “on the other hand,” was invited to join a small group of her his insights into the Upanishads, the she had her own brand of dry humour own society (RSCJ’s) and a group of Gita and, above all, his conviction and could laugh quietly at life and all Anglican Sisters of St Mary the Virgin that the Ashram way of life could lead its quirks. The Ashram life opened (CSMV’s) in a venture to reopen the to a new fl owering of religious life for Sara possibilities of contact with Christa Prema Seva Ashram in Pune, in India. His untimely death shortly other movements in an atmosphere she could not make up her mind what afterwards was a great sorrow to her. of encounter and reconciliation. She to do. She was often teased for her The C.P.S. Ashram was an ecumenical had a great admiration and reverence ability to see both sides, indeed several enterprise of special signifi cance: fi rst for Vinobaji, and tried to live out sides, of a question. A clear exposition in the togetherness of Catholics and his spirituality in her life. She also of one approach would be followed by Christians of the Church of North introduced some of Vinoba’s thinking an equally lucid exposition of another, India. The Ashram was ecumenical into the life of the Ashram. She was prefaced usually by her favourite in a much broader sense, namely, closely associated with the Shree expression, “But on the other hand”! universal: it became the meeting place Shakti Movement at Paunar, and of people of all nations and religions attended some of the sessions there The Pune venture attracted her to live in an atmosphere of peace and where her presence and contributions deeply with its call to interreligious mutual respect. During the packed were much appreciated. One of dialogue and ecumenism and to a years when Sara was the Acharya, the regular features of the C.P.S. new form of religious life. At the many groups of novices, seminarians, Ashram was the welcome it offered same time, to accept the offer meant religious, and seekers from India and annually to the Varkaris on their

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pilgrim route to Alandi. Impressed India to which they are destined in a Though her health had long been by the life of St. Jnaneshwar, Sara country with such a keen sense of the declining the end came for Sr. Sara felt close to the pilgrims, having divine and of total renunciation for earlier than expected. Sara’s song made the pilgrimage herself the sake of God. She does not accept of praise ended on earth on an early a basic distinction between active Sunday morning. Her death was Sara’s Ashram experience—truly and contemplative religious: with surrounded by the atmosphere of contemplative yet open to the vastness Vatican II she feels that “the members single-mindedness in which she had and complexity of human life—stirred of each community should combine lived: God alone. She had desired also her critical-creative mind to wider contemplation with apostolic love” to be cremated. She was laid in the refl ections on the needs of religious (PC 5). She wants Christian chapel in great simplicity, no coffin, life in India. These are contained in to be “places of deep prayer and in her sari, on her face peace and her last booklet, Religious Life in reconciliation,” reaching out to all serenity. a New Era. She not only points out who are broken, and to people of other Nothing was there to separate her from God. the defi ciencies of religious life and faiths. This should become a feature of formation, but also looks for reasons the whole Church and in particular of Sr. Bertha Wilcox, RSCJ why religious do not play the role in religious communities. from Bulletin 69, August 2002

From Father Bede to a friend by Hazel Eyles

This is the fi rst of a series of letters Bible. According to the Catholic the that it is. It seems to me that the one written by Father Bede and edited rule of faith exists in the Church by fi nal criterion of truth which has ever by Hazel. In this letter he writes to tradition from the Apostles, and the been given to man is the voice of God his friend Martyn Skinner in 1931, Church has been invested with an in the conscience where he writes of his decision infallible voice (in the person of the Pope as supreme head of the Church) This is what I take to be the Protestant to remain in the EnglishChurch. in the interpretation of the Bible in position. According to that, the Word Approximately two years later he all matters of faith. If this is accepted of God (that is the Truth) has been made the decision to become a (as I was willing to accept it) then the revealed in the Bible, and the Church Roman Catholic. How this came whole system of Roman Catholicism has been given the power to interpret about will be in the next Sangha logically follows. But this claim is and expound the Bible: but the fi nal newsletter. itself founded on the Bible and has to oracle of truth in the interpretation be proved reasonably from the text. of the Bible must be the conscience rom the moment when I fi rst Now the sole text on which this claim of the individual. Thus the rule of Fthought of the church as a rests is: faith must be founded on the Bible profession, my determination has and directed by the Church, but its remained constant and I can’t conceive Thou art Peter, and upon this rock I fi nal determination must rest in the of any other vocation for me. When will build my church, individual conscience. The danger I was most violently torn between And the gates of Hell shall not prevail of this, as you can see in the history the English and the Roman church, I against it. of Protestantism, is obvious, in that never doubted that I must enter one it tends to leave the interpretation or the other. Now that the storm has ...and that this prophecy was fulfi lled by of the Bible to the caprice of private blown over, I am surprised that I was St Peter becoming Bishop of Rome and judgement: but the danger of the so carried off my feet my Newman. acknowledged head of the Church. opposite error of stifl ing the voice of conscience by forcing obedience to I don’t know whether the details But of any sign of infallible power authority is equally great. Between will interest you, but the difference being invested in St Peter or any of the the two extremes the EnglishChurch between Catholic and Protestant now apostles, there is no evidence in the holds the middle way, giving due seems to me to be this. Both Catholic Bible; and there is, on the contrary, weight to the authority of the Church and Protestant alike acknowledge the considerable evidence against it. and the voice of the individual. So I Bible to be the foundation of their But the question really involves the have come back confi rmed in my faith faith, but they disagree concerning fundamental principle, whether such a in the EnglishChurch. the rule for the interpretation of the claim is justifi able, and I can’t believe Hazel Eyles

bgs_newsletter_spring2011.indd 6 25/01/2011 08:54:23 THE BEDE GRIFFITHS SANGHA NEWSLETTER 7

by Ken Knight

Pravritti and Nivritti creation, have this dual movement are: abstention from harming others, ‘Each of us has come out from of going out and returning.’ And he from falsehood and greed, these lead continues with the quote at the head to purity, contentment, self-study and God and we are being drawn of this article. devotion. This prepares the way for back at every moment. The the nivritti experience. two movements are always Father Bede writes so clearly here in operation. In the divine because he is able to start from the ‘top- When we read commentaries on down position’, from ‘the Infi nite’, we may come across these they are totally coincident. It rather than from the ‘bottom-up’, terms Pravritti marga and Nivritti is eternal, of course, rather from ‘me and my likes and dislikes’. marga. Marga means way or path. So than temporal so that every The latter is so much more common Pravritti marga is the path of attached as we seek a spiritual path that suits action that leads the ‘Prodigal Son’ movement of going out is also us and this leads us to adapting the to a world of famine while Nivritti a movement of returning.’ meaning of Pravritti and Nivritti. marga is the return journey to our Father Bede Griffi ths A New Vision of Reality p.161 We locate ourselves so fi rmly in our spiritual root. individuality that these two words, n this quote, Father Bede is Pravritti and Nivritti, also refer to our But if we just consider Pravritti and Iconsidering the two words Pravritti own behaviour but in a different way Nivritti in this way, from the ‘bottom and Nivritti and the chapter discusses to that described by Father Bede. up’ view, then we miss something very how the mystics of Islam and important that Father Bede understands Hinduism perceive the relationship in his ‘top-down’ view. The outward between God and the world. He writes: fl ow is the will of ‘God’ as is the return “The Lord is expressing himself, and they are both occurring in any manifesting himself, knowing himself given moment. In Jesus’ parable the in his creation.” Father rushes to embrace the prodigal son in the very moment of the latter’s Behind this idea is the Islamic hadith, remembrance of his spiritual home. In ‘I was a hidden treasure and desired To understand this point we need truth the Father has been there all the to be known so created creation in to consider the word vritti: this is time because the outward and return order to be known’1, and the Vedic, a modifi cation through which an movements take place in that which is ‘The Absolute desires to experience object is known. Hence the Divine eternally present. itself’ Unity knows itself through the modifi cations, in the universal mind as ‘So the Infi nite expresses itself, Father Bede writes so very clearly it were, of multiplicity. For ourselves manifests itself, goes out of itself in on these magnifi cent insights so he as individuals we ‘know’ ourselves the whole creation and then returns continues: through our mental modifi cations, to itself’ writes Father Bede. This is “But at the same time as he releases through the multiplicity of our likes a more complete understanding of all his possibilities into creation and and dislikes. So for us we need to purify Pravritti and Nivritti which is realised knows himself in the creation, he the outward movement into our daily when we start our refl ection from the draws everything back into himself in actions, the Pravritti, by remembering Infi nite rather than from our opinions a corresponding movement of unity.” the inward fl ow, the Nivritti. If we of ourselves and the world around stand back from our activity, that us; from the universal rather than the This process is also known as the is, if we perform the action without individual. outward and inward breaths of the preference or concern for the fruits Lord and this is how Father Bede of the action, then we become the This remembrance of the larger understands the meaning of Pravritti observer free from the modifi cations picture is enough to lift the veils of and Nivritti, he continues: ‘Pravritti of likes and dislikes. This is spiritual duality and for knowledge and grace is the movement outwards by which discrimination or detachment and to fl ow for the benefi t of all. everything fl ows out from Brahman, automatically direct experience of the Ken Knight and Nivritti is the movement of Divine Unity manifests. [email protected] return. So the Infi nite expresses itself, A hadith is a saying of Mohammad that, manifests itself, goes out of itself in In the school of Patanjali like the Apocrypha in the Christian canon, the whole creation and then returns certain disciplines are taught for is disputed by some so not included in the to itself. We ourselves, and the whole the Pravritti actions. Initially these Quran but widely accepted as true.

bgs_newsletter_spring2011.indd 7 25/01/2011 08:54:24 8 THE BEDE GRIFFITHS SANGHA NEWSLETTER Francis Acharya by Fr. Sylvester In Memoriam: saw in Gandhi a fellow traveler on the priesthood in 1941. Soon thereafter, Francis Acharya path toward a more spiritual and more he was appointed novice master at harmonious world civilization based Scourmont. At this time, the abbot The Life and Ideals of on a balance between action and of Scourmont was planning to start Father Francis Acharya contemplation, combining the best of a Cistercian in India, East and West. which corresponded very well with Fr. Sylvester has been living the desires of Fr. Francis. Somewhat at an ashram in , In 1932, Mahieu had to complete his later, the abbot’s interests began to compulsory military service. During turn toward Africa. Nonetheless, India, for the past twenty-four this time, he decided to become a Fr. Francis was given permission to years. He knew Fr. Francis , join the Cistercian (Trappist) undertake a foundation by himself Acharya, one of the great Order, and go to India to lead a in India. contemplative life in an ashram. He pioneers of Hindu-Christian asked his father’s permission and It was very diffi cult to get a visa for India encounter, who died in found that his father was completely from . However, Scourmont January of 2002 The following opposed to his desire to become a had a daughter house in and article appeared in the U.S. monk. In 1935, the young man joined Fr. Francis was given the opportunity a group of pilgrims going to Rome. to go to this monastery on Caldey Cistercian Regional Mailbag, Island as its novice master. After three number 273 (October, unsuccessful applications for a visa November, December 2003) for India he was eventually granted and is here reprinted with one through the recommendation of Vijayalaksmi Panditpan, who was High permission. We wish to thank Commissioner in England. Impressed the mailbag’s editor, Fr. by Fr. Francis’s wish to work for the Colombo Weber, OCSO, of encounter between Christianity and Hinduism and by his determination to the Abbey of Gethsemani. start a Christian monastic foundation rooted in the ashram tradition of his is the story of one of the last India, Pandit Nehru, who was then the Tcentury’s greatest contemplative prime minister of India, approved the and a pioneer of Indian application on condition that he not Christian , Fr. Mahieu, Dom proselytize . Francis Acharya. The baptismal name of Dom Francis was John Richard Fr. Francis set sail for India and Mahieu. He was born on January arrived in Bombay on July 12, 1955. 17, 1912, in the village Ypres, West Swami Abhishiktananda welcomed Flanders, Belgium, and was the fi fth In an audience with Pope Pius XI, him. Let me quote from “The Ascent son of the seven children of René he expressed his desires and asked to the Depth of the Heart”: Mahieu and Anne Vandalanoitte. He prayers for his future vocation. In had his early education and college September, 1935, at the age of 25, In Bombay Fr. Francis Mahieu’s studies in . At the age of John Richard joined the Cistercian initiation to India was begun with visits twenty he went to England for higher Abbey of Our Lady of Scourmont, to various ancient sites: Buddhist caves studies. near Chimay, Belgium. He received at Kanheri, the island of Elephanta, a new name, Francis, with St. Francis and Ajanta. At Elephanta they [Fr. In 1931, John Richard was very much of Assisi as his chosen patron. After Francis and Abhishiktananda] were impressed by ’s his novitiate formation, Francis profoundly impressed by the central visit to , when Gandhi came made his fi rst vows and was sent to cave, a magnifi cent temple with to participate in the second Round the Gregorian University in Rome to immense bas-reliefs (7th century) Table Conference as a half naked obtain a Bachelor of Divinity degree. carved in the solid rock, dedicated fakir. The young man sympathized He then did further theological to Shiva Maheshwara in his different with Gandhi’s non-violent fi ght for studies at the University of Louvain manifestations. They passed the India’s independence. As his own in Belgium. He made solemn vows night in the cave, where the sight spiritual development unfolded, he in 1940 and was ordained to the of Maheshwara Sadashiva (a huge

bgs_newsletter_spring2011.indd 8 25/01/2011 08:54:24 THE BEDE GRIFFITHS SANGHA NEWSLETTER 9 Francis Acharya - con’t by Fr. Sylvester carving of Shiva with three faces) On December 1, 1956, the two of Prayer with the Harp of Spirit, four had moved Swami Abhshiktananda them started the new foundation at volumes translated from the ancient to ecstasy. However the meeting of Tiruvalla in the Malankara Catholic Syrian book Panqitho, with certain the two monks, so long anticipated, Church. Eventually they were adaptations to Indian culture. was not entirely happy, probably on successful in obtaining 88 acres of account of the inner turmoil that was land and on March 20, 1958, the eve In 1996, Fr. Francis went to Rome, tormenting Swami Abhshiktananda at of St Benedict’s day, Fr. Francis, Fr. together with Bishop Mar Timotheos, that time. In any case, after visiting Bede, and two seminarians travelled to ask the General Chapter of the Ajanta, Abhishiktananda went on sixty miles to the site, high up on the of the Strict Observance alone to explore north India, while his holy mountain of Kurisumala. Well to accept Kurisumala as a monastery companion returned to Bombay. contented with their hilltop, they spent of their order. The request was granted the next few months in a hut made of and after the necessary procedures Fr. Francis spent about one year bamboo and plaited palm leaves with were carried out, Kurisamala Ashram in the ashram at Shantivanam no facilities, no furniture, and a fl oor became a Cistercian Abbey on July 9, with Fr. Monchanin and Swami covered simply with cow dung. While 1998, with Fr. Francis being installed Abhshiktananda; he considered this the center of their lives was the prayer as the fi rst abbot. year to be a period of novitiate for him of the Church and celebration of its in India with the two earlier pioneers feasts and mysteries, they had to fi nd Dom Francis Acharya’s fi nal days on the same path. Afterwards, in a way of supporting themselves, so on earth were a hasty preparation for November, 1956, Fr. Francis left they soon started a dairy farm with departure to the threshold of eternity. Shantivanam for Kerala. Concerning cattle imported from . On the morning of January 31, 2002, Fr. Francis, Swami Abhishiktananda rapt in bliss and having received his wrote in his diary: Lord in Holy Communion, his soul departed to the heavenly Father. I fear that his enthusiasm for Buddhism Dom Francis His mortal remains were kept until is chiefl y the joy of rediscovering February 4 at Tiruvalla Puspagiri his beloved Cistercian conventual was a man of Hospital. I myself had the privilege monastic life....The Hindu monk of accompanying the sacred remains has neither community (Sangha) nor prayer, a votary from the hospital to Kurisumala Dharma nor Buddha to whom he Asbram. There the funeral ceremonies can give himself; he lets himself be of divine love began with a concelebrated Mass with consumed in the Absolute...These are more than thirty priests from three two opposite poles. The Shaivite monk different rites. Though Malankara reaches beyond Shiva to the deepest On August 6, 1968, Fr. Francis took bishops were present, I was asked to essence of monasticism. The Buddhist Indian citizenship. Later the same be the principal celebrant and homilist. monk, like the Christian monk, remains month Fr. Bede, after ten years More than ten thousand people of the prisoner of a form... How could in , left for different castes and creeds gathered collaboration be possible between Shantivanam with two brothers, Br. on the top of Kurisumala to offer their one who had his enlightenment in the Anugrah and Br. Ajit, to take over that last homage to the pioneer of Indian solitude of Arunachala, from a guru ashram from Swami Abhishiktananda. Christian Sannyasa. who never shows himself, and one By 1974, Fr. Francis’s health was who has received it from a fl esh-and- declining. For several months he Fr. Bede Griffi ths once wrote the line, blood master in the chapter house at underwent Ayurvedic treatment, “A silent ripple continuing to spread Scourmont? In every fi bere of my staying in a Hindu doctor’s house at after the physical energy has been soul I am a Hindu monk. . . . All that Geethabhavan, Kottayam. In 1979, exhausted.” These words hold true remains is to attune my body and he traveled to Belgium, back to after the earthly departure of both psyche with what takes place in the Scourmont, and in a hospital near the of these sages. As Dom Francis was soul in the depth of Arunachalapan. abbey he had a hip operation, which a man of prayer, a votary of divine was not very successful. He returned love, he fully realized the power of It was at the invitation of Mar to Kurisumala and soon the other prayer and the strength of virtue. Athanasios, the Bishop of Tiruvalla, hip was also affected. Already at an As a person who had succeeded in that Fr. Francis came to Kerala to advanced age and battling against transforming his whole life into an start the ashram. In the course of pain, fear, and ill health, he started incessant prayer, he had acquired an time, Bede Griffi ths joined him there. and completed his masterpiece, interior silence which enabled him to

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sense the voice of God and abide in dimension and his face radiated the new liturgical year. A third aspirant has the interior recesses of his soul. His divine love which he had made his since arrived, a local man of the Syro- spirit of prayer and hard work were own. Dom Francis was a lover of God Malankara rite; but no more aspirants extraordinary, especially during the and a lover of men and women. The can be taken for the present, because early years of Kurisumala Ashram. way he helped the families who had Fr. Francis and Fr. Bede will have to And during the few years before settled around the ashram, collecting concentrate for at least a year on the his death it was edifying to see him milk from them and donating land study of the Syriac and Malayalam support himself on two walking sticks and cows, was a prime example of his languages and on the Syro-Malankara and take full part in the community humanitarian concern. There are many rite which they have adopted. They prayers and public functions. He who lay the enculturation movement sing the offi ce regularly and they also also found time to impart his spirit to open to criticism and ridicule because fi nd time to cultivate the land that the guests and visitors with a few well- they combine an Indian liturgy with Bishop has given them, a vegetable chosen words. Though a Westerner, Fr. a European lifestyle, but when Dom garden and a banana plantation. When Francis manifested the strength of will Francis adopted an Indian way of they wrote the notes which we have to modify himself to suit his chosen life, he did it in its fullness. He gave been able to read, they were hoping country in dress, language, food, and up his European manner of life and to plant seventy-fi ve trees before life-style. This was a great and rare made the lifestyle of the great Indian Christmas. They have a little hill, accomplishment. To those living in the sages his own. dotted with coconut trees, rubber bosom of mother nature, engrossed in trees, and a tapioca plantation. The a spiritual search characterized by town of Tiruvalla is only a mile away, and meditation, his very yet the little bungalow-monastery is life was a model. He was one of that his face secluded by a double belt of paddy exceptional race of people who could fi elds. We have, they wrote, two good discern divine revelations through radiated the wells, one of which is never dry; a manana nidishyasana. Heir to a life rubber smoking tower; lovely Indian of luxury in his motherland, Belgium, divine love fl owers, lovely for their colors and he had given all that up, his home and fragrance, and some snakes—they homeland. He was a great man who are not known as poisonous. And they renounced what was his own and Above all, this man of God lived in conclude, We are known at present as accepted ours, becoming one of us harmony with nature and made the a Cistercian Ashram; we are waiting Indians, assimilating the patrimony of patrimony of the rishis his own. He for the approval of the Holy See India and encouraging us to make it gave concrete form to a parivrajaka before giving our community its ours too. (renunciation) and to an Indian form baptismal name. of deep contemplative prayer, and Dom Francis modeled his own life to he gave Kurisuinala Ashram the Let me add a few words to complete suit the land of his domicile so that benediction of his teachings. And this presentation: When Dom Francis he could communicate to others the then he passed away from this world. and Dom Bede Griffi ths were writing experience of the divine that he had I would like to conclude this piece the above document, I had close acquired. Having set foot in India by quoting from one of the early association with them and when the and directed himself towards God, documents of Kurisumala Ashram, exodus took place to Kurisumala, I he interpreted his Christian faith in published in The Tablet, January was one of the two above-mentioned tune with the culture of India. He 12, 1957: aspirants who accompanied them. was a model for all Christians. The After twenty-two years in Kurisumala great simplicity of the Indian lifestyle On December 1 Mar Athanasios came Ashram, I had another exodus, this infl uenced him profoundly, so he was with Vicar General Msgr Mathew time to Nambiarkunnu, Wayanad, able to assimilate the whole gamut Nedungatt to Bless the chapel, house, Kerala, where I have been for twenty- of elements associated with the and grounds which he had placed at four years and where I am now total renunciation peculiar to Indian the disposal of the monks. Later, at preparing for the last exodus. thought. He endeavored to live as one sunset, the two monks (Fr. Francis who possessed nothing, yet with a and Fr. Bede Griffi ths) with two Fr. Sylvester mind rich beyond dreams. He echoed aspirants who had joined them, sang from Bulletin 73, October 2004 the greatness of personality and the fi rst vespers of the First Sunday of Reproduced here with permission simplicity of life of Mahatma Gandhi. Advent, formally beginning their new from Fr.Colombo Weber OCSO of the His life engendered a new spiritual religious life at the beginning of the Abbey of Gethsemani.

bgs_newsletter_spring2011.indd 10 25/01/2011 08:54:26 THE BEDE GRIFFITHS SANGHA NEWSLETTER 11 Sr. Vandana Mataji by Stefan Reynolds Sr. Vandana Mataji (1931- ) Power and Consciousness of which it is traditions is never an end in itself. It is 4 Namajapa and the Dialogue a spiritual vehicle and receptacle.’’ God who gives the grace to make the means practicable. of Religious Experience Much of Vandana’s later written work was concerned with how the spiritual Although for Vandana there is no ndian by birth, Vandana converted practise could be “open to all cultures structural incompatibility between the Ifrom her Parsee background to and nations” involving a delicate two traditions she did feel that cultural Catholicism in her late teens, in the face balance of inter-cultural dialogue. On contexts that have given rise to diverse of much opposition from her family. On the one side she felt Hindu Mantra forms of religious expression should be entering the Congregation of the Sacred meditation could be adopted for use respected as integral to themselves. Yoga Heart and after her studies in England she by Christians, on the other hand there systems, she felt cannot be secularised lectured at Sophia College in Bombay was, she felt, “a danger in a particular or ‘Christianised’ without reference to for eighteen years serving as Directress tradition being too freely tampered their source. So, for example, despite of novices and later as provincial of with, as for example has happened to her appreciation of OSB’ s India for the Sacred Heart. A pioneer ‘yoga’ in the west’’.5 From Sivananda’s teaching on Christian Meditation she in the Christian Ashram movement in disciples she had learnt the importance was critical that it did not own its Hindu India, along with Sara Grant r.s.c.j, and of an ‘integral’ practise which in turn roots. Assimilation of religious practices with the inspiration of Abhishiktananda, must be carefully ‘integrated’ into one’s by the west should not be colonial. she re-opened the Christa-Prema-Seva Transfer was valid if the source was 1 (Ecumenical) Ashram in Pune in 1972. respected.8 Religious traditions, she In 1976 Vandana, wanting to immerse felt, needed to be ‘known from within’. herself more in Indian spirituality, went Comparative religion, for her, needed Rishikesh and studied yoga for a year to be based in the dialogue of religious at the Sivananda Ashram with Swami experience. It was in this light that the 2 Chidananda and Krishnananda. external, phenomenologically different The integral yoga system of Swami religious practices of Hinduism Sivananda and his disciples combined and Christianity could be seen as aspects of Gnani (knowledge), Bhakti compatible; because of their “common (devotion) and Karma (selfl ess action) intent of forming a contemplative body in a way that was, they hoped, not own faith tradition. The danger of losing and simplifi ed heart”.9 religion specifi c but accessible to all the coherence of a practice by uprooting 3 people. Christian discipleship in effect it from its religious origins meant she In her book Namajapa Vandana looks was rare but Vandana persisted, and could be critical of secular adaptations at this common ground by comparing Swami Chidananda, who himself had of yoga and mantra practice in the west. the Christian Hesychast tradition of studied with the Jesuits, accepted her as She was critical for example of the ‘continuous prayer’ with the Hindu a disciple. In 1981, with Ishpriya Mataji Maharishi Mahesh ’s presentation practise of Ajapa japa (p. 46-55). The r.s.c.j she founded the Jeevan-Dhara of TM on that score. goal in both traditions is uninterrupted Ashram in Rishikesh. As a leading fi gure prayer as the mantra begins to repeat on the National Liturgical Commission However when it came to Hindu- itself spontaneously, without conscious she has been deeply involved in the work Christian dialogue she felt strongly that, effort. Vandana notes that the mantra of Christian inculturation in India. while maintaining their distinctiveness, recommended for this practise (from the ‘inner’ logic of the two traditions Shankara in the eighth century up to In 1984 Vandana published a seminal were compatible.6 Both religions were Swami Sivananda) was the Guru mantra work on Namajapa in the Hindu and theistic and in both effort is secondary So’ham: Christian traditions: A practise that was to grace. Grace, for both of them, is the “These two syllables correspond to as important as to her as to her Hindu operative, effective and affective cause Vedantic formula ‘I am That.’ So’ham teacher who was a great proponent of of any response to God. Likewise the is also the sound of the breath itself. the ‘prayer of the Name’: comparative systems of training are So is the sound of the ingoing breath, ‘This is the way of this age. The divine seen in both traditions as ways of being ham the sound of the outgoing breath. name is the Sadhana supreme of the prepared and ready to receive this grace. So’ham is modifi ed Pranava or Om.”(p. twentieth century. Other paths are Both traditions stress that the meeting 53-4)10 fraught with risks which the Divine Name place of ascesis and grace is the human avoids through its simplicity and divine heart. She sees the essential formation Vandana relates this to the fundamental dynamics. The Name sets into motion in both traditions as ways of re-fi nding principal of Nada Yoga; that the world the divine vibrations of the spirit within the centre of our being by drawing the is based on one sound OM, and later on, the practicant by its inherent Divine mind into the heart.7 Method in both through its sound vibrations, the whole

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universe came in to existence. For her seat of psychic sounds (anahata literally mode of intercession and petition. Japa OM has its Christian equivalent in the means ‘unstruck’ i.e not created by is always ‘Praise of the Name’(p. 133- Logos, the ‘Word of God’ with God physical noise) it is the place where the 5). She also notes the current popularity from the beginning, through whom all mantra is ‘sounded’ interiorly (p. 153- of ‘the Jesus prayer’ (in its Orthodox things were made and in whom they 61, esp. p. 157-9). She believes likewise form) instilled by the book The Way of returned to their source. The Logos is that that the role of the body in prayer a Pilgrim. However, she also points out the inbreathing and out-breathing of has always been respected in the Hindu phrases in Christian liturgical prayer God. It is the ‘sound’ that expresses and Eastern Orthodox traditions but has that could be used as Christian mantras: (‘stands out from’) the Father. However been somewhat neglected in the Latin Kyrie Eleison , Sanctus, Agnus Dei, OM reminds Christians that that ‘Word’ Western Church. So Vandana believes even Pater Noster and Ave Maria. The is both sound and silence. The Turiya, Western Christians could learn from the widespread use of Amen and Alleluia or silence at the end of the three yoga systems of India how the body has points for her to them having, or having syllables of A-U-M, is, for Vandana, to be prepared for prayer: had, a mantric signifi cance (p. 205). For that aspect of the Logos that remains “Our contemplative faculties are also Christians she also recommends the always imminent to the Father (p. 198). deeply embedded in the body; and in words “I AM” which Jesus applies to Vandana also fi nds a Christian parallel Asia there always been a particular himself in John’s gospel: “This”, she of So’ham in Christ’s saying ; “He in skill in educating and forming a says, “is the Name, found in the depth me, and I in him”.11 This, Vandana contemplative body.”(p. 185-6) of our own ‘I AM’, which is truly our says, leads to the consciousness that “I salvation.”(p. 209) am He” – in the Pauline sense of “I live , now no longer I, but Christ lives in Vandana says that opinion differs as to me” (p. 200).12 whether the mantra should be said with concentration in the meaning (p. 204). The other practice common in Hinduism, With an Ishta mantra, the presiding especially in the more ‘personal’ deity (Devata), must be recognised Bhakti traditions, is the repetition of an as the source of its power or shakti. Ishta mantra or chosen ‘Name of God’. However both the name and the form Vandana points out that in such devotion (namarupa) of the deity is contained “the ‘Name’ is the supreme mental icon in the sound (p. 189). Sound manifests and carries the power of that which form so that the correct use of the mantra it signifi es” (p. 48). The Name is the ‘evokes’ the character of the presiding person.13 Likewise for the Christian; deity (p. 192-3). In the case of a Guru “The Name of Jesus, as His proper mantra one concentrates rather on the name, is ontologically connected with ‘soundless sound’ causal vibration Him. The New Testament, in giving it (Shabda-Brahman) of the universe. This to us, has given us a bridge and channel ‘wavelength of God’ is undifferentiated through which His strength comes to into name and form (p. 191). Personally us.”(p. 93) They could also relearn, from the Vandana follows, and summarises, the relation of the Guru and disciple in teaching of Sri Chidananda: For Vandana Hindu ‘taking the Name’ the Hindu tradition, the importance “At fi rst as one repeats the mantra is synonymous with the ‘second of spiritual guides. Mantra-diksha mentally, the mind is conscious only conversion’ of Christian ascetical especially, in the Hindu and Byzantine of the sounds produced. In the second terminology in which we dedicate tradition, is a process of ‘initiation’. stage, along with the sound of each word, ourselves to God (p. 109). We repeat This involves a devout commitment for its meaning is evoked. In the third stage, the mantra until we are one with it, life to the teacher and the practise they the meanings of the separate words ‘absorbed’ in that which it signifi es (p. impart (p. 204-5). are replaced by the overall meaning 129). underlying the mantra. With continued When it comes to Christian mantras practise the overall idea underlying the Vandana also sees a relation with Vandana recommends ‘Om Jesus’(p. mantra does not merely appear again the emphasis on ‘the Heart’ in the 151). Prayer ‘in the Name of Jesus’ and again but becomes fi xed in the mind Byzantine and Hindu traditions. The has become popular again she notes, and is constantly present. The next stage anahata or heart chakra for the Hindu, in Pentecostal and Charismatic groups consists in transcending the idea which she says, is the place where the ‘lower’ where it is used for healing, prophesy exists on the mental plane and coming and ‘higher’ chakras are integrated. and praise. What fi ts especially with the into touch with the reality behind the Like for the Orthodox Christian it is Hindu idea of japa is ‘Praising the name mantra which is beyond the realm of the the centre of the human person. As the of Jesus’ rather than just using it as a mind. Finally the words of the mantra

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and their meanings pass completely India through contact with Hindu 8. Some of these personal opinions of Vandana I have learnt through conversation with those who into the background and the idea alone spirituality. As a long term member of have known her. In the case of John Main his fi rst occupies the fi eld of consciousness: but the National Liturgical Committee and publication Christian Meditation: The Gethsemani the Sadhaka’s consciousness becomes an accomplished musician she worked Talks, (1977, Medio Media; 1999), p. 40, makes clear his debt to his initial Hindu teacher. This so fused with the idea that they no on an Indian-Christian liturgy. Her encounter was the catalyst of John Main’s later longer remain conscious of themselves teaching on prayer was primarily to help recovery of a teaching on meditation from within the Christian tradition, which became the specifi c but only of the One to whom the mind is Indian Christians to ‘own’ the riches of context of his own teaching. The inter-religious surrendered.”(p. 207)14 their Indian spiritual heritage.16 implications of similar meditative practices across Stefan Reynolds the world religions has been brought out in the post- humous ‘John Main Seminars’, see www.wccm.org. Vandana was a pioneer in ‘crossing 9. Vandana, Namajapa, (Bharatiya Vidya Bhavan, over’ into the experience of another 1. Abhisiktananda’s book Hindu-Christian Meeting 1984),p. 183-5. Page references in Namajapa will Point, (ISPCK, 1969), records the conferences on faith tradition. Her concern was continue within the text. Ashram spirituality in preparation for the opening 10. For a thorough analysis of So’ham in its less theological than her friends of the Ashram. Vedantic context see Pandit Rajmani Tigunait, The Abhishiktananda and Bede Griffi ths. 2. She writes about this encounter in her book Gurus, Power of the Mantra and the Mystery of Initiation, Christians and Ashrams (DLT, 1978). For her it was always practical forms (Pennsylvania: Yoga International Books,1996). 3. This is still the case, see ‘Mission Aim of The 11. John 17: 21. of inculturation, particularly the use of Divine Life Society’ at www.divinelifesociety.org. 12. Galatians 2: 20. eastern practises and how they might 4. Sri Chidananda’s ‘Letter’ in The Divine Life 13. The most usual names in the Hindu tradition are Society magazine, (December 1980 edition), p. 423. be integrated in Christian life, that Hari, Ram, Krishna, or longer forms such as Om 5. See Vandana, Gurus, Ashrams and Nama Narayanaya or Om Nama Shivaya. motivated her. She was committed to Christians, p. 43-4. 14. This is Vandana’s summary of ‘The Rules for many community projects, setting up 6. See Vandana, ‘In Search of Being One with the Mantra Japa’ given by Swami Chidananda in his One’, in Spirituality in Inter-faith Dialogue, ed. ‘Instructions to New Initiates’. of ashrams, and the related issues of Tosh Arai & Wesley Ariaraja, (Orbis, 1989). 15 15. See Vandana’s book Social Justice and Ashrams, social justice in India. As an Indian 7. In this she agreed with her friend Bede Griffi ths (Asian Trading Corporations, 1982). herself her concern from the beginning in his book Return to the Centre, (Collins, 1976), 16. Vandana is currently in retirement and care close Ch. 6, p. 256-261. was the renewal of the Church in to her community in Pune.

Silent Retreats 2011 by Jane Lichnowski

‘ in Company’ APRIL 29th – MAY 2rd 2011 Availability: There are places Silent Retreats 2011 TYMAWR CONVENT, remaining on the October retreat. MONMOUTH However, following notice of these ‘Stillness within one individual Tymawr Convent is a small, retreats in the last newsletter the May can affect society beyond Cistercian in spirit, contemplative Bank holiday weekend retreat is full - measure’ Father Bede Griffi ths community living in the peaceful but we may well have cancellations – he phrase ‘Hermits in Company’ Welsh countryside. We stay at so if you are interested please contact Tcaptures the essence of our Michaelgarth, the guest house, lying me and I’d be happy to put you on intention for these retreats which is within the extensive and beautiful waiting list – I am also keen to know to organise a quiet time where we can convent grounds. More details of the who may be interested in the future. gather, mostly in silence, free to use community can be found at www. If you would like more information the unstructured time and space as we churchinwales.org.uk/tymawr We can or to request a booking form please wish. We come together for times of accommodate 14 people (9 sleeping contact - Jane Lichnowski, 82 meditation, chanting and reading of in Michaelgarth & 5 in the Convent) Gloucester Road, Cirencester. Glos. scripture from different traditions, in 8 single rooms and 3 double rooms. GL7 2LJ Tel - 01285 651381 following the rhythm of the day at The cost will be £95* email - [email protected] *Please note that a deposit of £25 is required when booking, Shantivanam. They are ‘DIY’ retreats, OCTOBER 6th–9th 2011 also that it may be possible to accommodate one or two in the sense that participants are THE STANTON GUILDHOUSE, participants on a non-residential daily basis. invited to contribute to readings at STANTON, WORCESTERSHIRE Recently, I found a diary entry from the early prayer times, on a particular theme The Guildhouse is a beautiful centre 1990’s. Following a silent retreat I had written which is chosen nearer the time; near Broadway. Set on a hillside, it how much I was beginning to value ‘being in and to help with whatever simple has stunning views towards the Welsh silence with others’. Since then I have grown vegetarian catering and housekeeping to value this more and more, and also to mountains. More about the centre can realise that I am not the only one who feels activities that are needed. We are be found at www.stantonguildhouse. this way! The ‘Hermits in Company’ retreat, pleased to inform you that there will org.uk. We can accommodate 13 which grew out of the Sangha’s Spring Silent be two ‘Hermits in Company’ retreats people in simple shared rooms. The Retreat held at the Screen in Wales, offers just in 2011. cost will be £105* such an opportunity.

bgs_newsletter_spring2011.indd 13 25/01/2011 08:54:28 14 THE BEDE GRIFFITHS SANGHA NEWSLETTER The Wider Sangha - Argentina by Magdalena Puebla I met father Bede on a TV program Chile and Marcos Monteiro in Brazil broadcast 15 years ago and he and maybe it is not far the time when represented fully and completely my we can bring brother Martin to Latin “human search” for trascendence America to deepen our learning. and the Ultimate meaning. peace and prayers Magdalena Puebla [email protected] ince then I have been studying and Slearning about his thought and philosophy. I translated MARRIAGE OF EAST AND WEST into spanish (it is available now) and I am looking forward to publish NEW CREATION IN CHRIST (already translated by me) and a NEW VISION OF REALITY. It has been diffi cult to indroduce deliver lectures and workshops about father Bede´s thinking in Latin his life and work with excellent results America, nevertheless at the moment We have some projects in mind, I am travelling within the country to together with Carlos Carranza in

The Wider Sangha - Brazil by Marcos Monteiro

We are delighted to welcome and usually our meetings consist Marcos as the contact of 10 people. The members who are most active are; Joshua, André, from Brazil: He sent us the Alda, Celia and myself. The others following news of his group help with the lectures, yoga etc.. but we’re not an institution only a simple e are a group who engage prayer group. Win interfaith dialogue on the thought of Father Bede Griffiths and Swami Abishiktananda. We started two years ago when I read group. I have always played Indian the book “Marriage of East and harmonium and was able to study West” before I was of the Sivananda the bhajans of Shantivanam as I Yoga Hindu line I am still a yoga have an little knowledge of Sanskrit. teacher of this lineage. In the group we do some simple pranayama, meditation, and we start the evening prayer singing the Vande Saccidananda, lectures with I realize in my daily sadhana with commentary, bhajans, prayers, arati yoga, meditation morning, evening and conclude with prasad. We have we do also the prayers of sandhya some times 20 persons in the group vandana or the Liturgy of the Hours of Shantivanam, I do the psalms of psalms book by Bede Griffi ths and readings from the Bible, Gita and Hindu scriptures in the morning. I try But I always I went back to the origins to follow the sandhya vandana, yoga of Christian faith and Father Bede and meditation every day morning helped me organize this path, and also and evening. I do the yoga classes and with the help of Sister Pascaline she music classes also.Om Shanti. sent me a cd, the booklet Sandhya Marcos Monteiro Vandana and suggested I organize a [email protected]

bgs_newsletter_spring2011.indd 14 25/01/2011 08:54:29 THE BEDE GRIFFITHS SANGHA NEWSLETTER 15 Sangha News, Retreats & Resources

Other events Editor’s Choice From time to time members hold events that may be of In the last issue I invited book choices from you – not reviews interest to others. At the editorial discretion of the working but books you found helpful. I imagined I would inundated with group we are happy to make these known. However we titles to enhance our Spiritual Journey. I has not happened, so I need to point out that the Bede Griffi ths Sangha Working will offer my own choice of author and hopefully it will inspire Group has not endorsed these events nor can it be held some of you to respond. I recommend the works of the lovely responsible for their organisation or contents. Satish Kumar – editor of Resurgence, founder of the Small School and Director of Schumacher College. “No Destination” tells of his 8,000-mile walk for peace.“You are Therefore I Costing of Sangha Events am – A declaration of dependence” is his response to Rene The cost of Sangha events varies. When planning an event Descartes “Cogito ergo sum”. “Spiritual Compass” Deals with we simply aim to break even. Thus the cost of any event the three qualities of life as outlined in the Bhagavad Gita 1. refl ects the expenses incurred putting it on, largely the Sattvic, 2. Rajastic and 3. Tamasic cost of the venue. Recently the price of accommodation at venues has risen this is the reason for the slight increase in New Avaita (Non-duality) Course some retreat costs. at Colet House London The Study Society is seeking to share anew the teachings The Caldey Island Retreat received over many years, from the former Shankaracharya September 3rd to 10th 2011 of Jyoti, HH Shantanand Saraswati. The theme of this year’s retreat is Spirit in Practice. We thought especially that some members of Bede Griffi ths The retreat is limited to 15 people. The cost of £255 (£220 Sangha, who attended this year’s summer gathering at for low income) includes full-board simple vegetarian fare. Gaunt’s House, might wish to follow up discussions there, A deposit of £45 is required with your booking. and hear more about the spiritual tradition of Advaita. The retreat follows the Shantivanam routine with periods You are warmly invited to contact us for further details:- of meditation, chants & readings. We observe silence in offi [email protected] or 020 8741 6568 the retreat house. The Caldey Abbey community and the natural beauty of the island provide further activities. See past Spring newsletters for retreat reports. The Interfaith Foundation Enquiries for further details and/or requests for a The Interfaith Foundation is a charitable organisation bookingform to Aileen & Martin Neilan tel 01834 871433 embracing the universal truth at the heart of all spiritual traditions. or e-mail [email protected] www.interfaithfoundation.org Tel: 08444 457 004 Sadhu Videhi email: [email protected] We are delighted to tell you that Sadhu Videhi, a wandering sannyasi, well respected meditation teacher and clinical psychologist, will be coming to the UK in June 2011, Books from the Sangha when will teach meditation and Indian spirituality. Beyond the Darkness He will lead a weekend retreat Friday 17/18/19 in Talgarth, Shirley du Boulay’s defi nitive Powys, numbers limited to 12 people. A further retreat will biography of Father Bede Griffi ths. be organised in Kent; date to be announced. The Four O’Clock Talks If you would like more information please do contact me: Transcripts of Brother Martin’s Jill Hemmings - [email protected] daily talks at Shantivanam, recorded and presented by Atmajyoti Suggested donation of £7.00 each to cover UK p&p ‘Hermits in Company’ Cheques made out to “Bede Griffi ths Sangha” to: Spring Silent Retreat Jane Lichnowski, 82 Gloucester Road, Cirencester GL7 2LJ Ty Mawr Convent - Monmouth - Wales From April 29th - May 2nd 2011 There will be a second ‘Hermits’ silent retreat later in 2011.It will run From the WCCM from October 6 - 9th at the Stanton Guildhouse, Worcestershire. Books, dvd’s and cassettes of Father Bede and For more information about these retreats please contact Jane Lichnowski. books and tapes on meditation. Telephone 01285 651381 or email [email protected] Medio Media, St Mark’s, Myddelton Square, London EC1R 1XX [email protected] or call Jan Dunsford on 020 7278 2070 Arunachala A painting by Greenspirit Books & Schumacher Book Service Ricardo Insua-Cao Catalogue available from Tony Jarrett Prints of Arunachala are available www.greenspirit.org.uk to buy, which are printed by a Tel: 01380 726 224 specialist giclee, fi ne-art print email: [email protected] company, on Hahnemuhle 310gsm Excellent range of secondhand books on spiritual subjects German etching, matt, fi ne-art paper. available from Alan Shepherd A4 - £15 | A3 - £25 | A2 - £50. All prices include postage & packaging. 14 Becksford Close, Warminster. BA12 9LW Contact - [email protected] - 07986 605 774 - www.rdo.org.uk Tel: 01985 215 679

bgs_newsletter_spring2011.indd 15 25/01/2011 08:54:31 16 THE BEDE GRIFFITHS SANGHA NEWSLETTER Regional & Overseas Sangha Contacts

Overseas contacts For Sangha and Newsletter Contacts see page 2. Argentina Magdelena Puebla If any one would like to have their names removed [email protected] or added as local contacts please let us know. 00542204761641 Australia Andrew Howie [email protected] East St Kilda - Samantha Semmens England [email protected] Cornwall Penzance - Swami Nityamuktananda 01736 350510 Brazil M [email protected] Dorset Michael Giddings Chile Carlos Carranza - [email protected] 07810 366 860 - [email protected] Denmark Vicky Lasheras - [email protected] Gloucestershire Victoria Glazier Eire Justin Carty - [email protected] 01453 839 488 Hereford & Annette Criswell France Nerte Chaix [email protected] Shropshire 01568 770 436 - [email protected] Paris: Julia Tompson on 01 30 53 11 89 Hertfordshire Graham Thwaits [email protected] 01279 834 315 India Br. Martin - [email protected] Jersey & the Sean Arnold Italy Mario la Floresta - lafl [email protected] Channel Islands 01534 863118 - [email protected] Malta Godwin Genovese - [email protected] London N4 - Ann O’Donoghue 0207 359 1929 New Zealand Christchurch - Kevin Moran London SE (Kent) - Hilary Knight [email protected] 0168 986 1004 USA Florida - Michael Spillane Middlesex Pinner - Catherine Widdicombe [email protected] 020 8866 2195 Oklahoma - Carolyn Cowan [email protected] [email protected] Norfolk Chris Smythe Nevada - Jackie Greedy 01493 664 725 775 883 0854 Northants Henry Worthy Big Sur - Father Cyprian Consiglio 01604 513 032 [email protected] Staffs Stoke on Trent - Sr Sophia 01782 816036 Meditation Groups Suffolk Wendy Mulford 01728 604 169 Hertfordshire Bishop Stortford - Graham Thwaits West Sussex Gillian Maher 01444 455 334 01279 834 315 Thursdays 6:30pm Chichester Therese O’Neill 01730 814 879 London SE (Kent) - Hilary Knight Worcs Nick & Mary Saddler 0168 986 1004 - Wednesdays 7:30pm 01386 751 443 SW (Barnes) - Stefan Reynolds 07930 679 905 Yorkshire Barnsley - Margaret Cadnam [email protected] - Wednesdays 01226 217 042 Group SW (Barnes) - Silvia Howell 020 8748 3722 Northern Ireland [email protected] Ballyhornan Stan Papenfus Wednesday 3:45pm 02844 841451 Middlesex Pinner - Catherine Widdicombe Scotland [email protected] - Fridays 8:00pm Aberdeen Angelika Monteux Northants Henry Worthy 01224 867 409 01604 513 032 - Thursdays at 8:00pm Glasgow Steve Woodward Somerset Bath - Daphne Radenhurst 01355 224 937 01225 429 398 - Last Friday of the month 10am Easter Ross Revd George Coppen Surrey Woking - Kath Higgens 01862 842 381 - [email protected] 01483 833 101 - Wednedays 5:30pm Wales Sussex Chichester - Therese O’Neill West Wales Martin and Aileen Neilan 01730 814 879 - 2nd Wednesday of each month 01834 871 433 Arundel - Mary Corbyn Mid Wales Montgomery - Jonathan Robinson 01903 882 508 - Tuesdays 01588 620 779 Yorkshire Mirfi eld - Margaret Cadnam Holywell - Philip Francis 01226 217 042 - 1st Thursday of each month 01352 711 620 WCCM Groups WCCM contact - Kim Nataraja [email protected] 020 7727 6779 www.bedegriffithssangha.org.uk

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