Religion_and_Environment

Fr. Pedro Arrupe’s Birth Centenary Seminar 4th February, 2007 “The Principle and Foundation in the Multi –religious, Tribal and Ecological Context of South Asia” Paper I. The Principle and Foundation in the Multi -religious Context of South Asia Introduction Out of the mystical experiences, Ignatius of Loyola composed Spiritual Exercises to overcome disordered attachments and to order one’s life. The Principle and Foundation of Spiritual Exercises, deals with the simplest and most fundamental questions: What is the meaning or purpose of human life' How can one obtain freedom to live and shape one’s life in accordance with the will of God' These are the questions addressed by various religions too. Hence, this paper, from the perspective of the Principle and Foundation, tries to find the unifying principle or common goal (Divine/God/Ultimate Reality/Happiness/ Wholeness) in our major religions of South Asia. This was attested in our very ancient tradition as Rig Veda proclaims, “Truth is One; those who perceive it speak of it in different ways (ekam sat vipra bahudha vadanti)”.[1] The Church, in its document on its relation to other religions, affirms the common goal present in other religions in the following words, “For all peoples comprise a single community, and have a single origin, since God made the whole human race dwell over the entire face of the earth (cf. Acts 17.26), One also their final goal: God” (NA 1). Since we, as Christians and religious, confronted with the context of religious pluralism, let us briefly look into religious pluralism of South Asia. Second, we deal with the quest for “meaning or purpose of life”. Third, let us find out what is the “Ultimate Reality” in various paths' and finally, from the perspective of the Principle and Foundation, let us look for the commonality in the other paths of South Asia. Religious Pluralism in South Asia Religion is a widely diversified phenomenon. Each religion has its own peculiar characteristics and to bring them all within the scope of a single definition seems impossible. In South Asia, both cosmic and meta-cosmic religious traditions play an important role in the lives of the individuals and community.[2] What is common in religion is a “Holy Reality”[3] though it may be called by different names such as God, Brahman, and the Ultimate Happiness or symbolized as Buddha, Jesus, Moses, Krishna and so on. South Asia is the shared home for Hindus, Buddhists, Jains, Jews, Christians, Muslims, Parses, Sikhs, Bahais and a number of other popular religions. The underlying principle in the religious unity of South Asia is, the creative interaction between Hinduism, Buddhism and Islam, though they have taken different avatars in different regions. Christians are invited to recognize truth found in these religions as Vatican II says, “Let Christians, while witnessing to their own faith and way of life acknowledge, preserve and encourage the spiritual and moral truths found among non-Christians” (NA 2). In tune with Church’s invitation, GC 34 in its document on “Our Mission and Inter- religious dialogue” says, “As companions of Jesus sent into today’s world, a world characterized by religious pluralism… The Ignatian vision of reality provides the spiritual inspiration and ministerial grounding for this urgent task. It opens our eyes to the incomprehensible mystery of God (Deus semper maior) in the world.”[4] The word “pluralism” generally refers to a situation “in which a variety of systems of thought, worldviews or explanations of reality coexist without anyone of these having gained hegemony over the others.”[5] Situation of the Christians in a pluralistic society is well stated in the Thirteenth Annual Meeting (December 1989) of the ITA: “We want to express what the plurality of religions we meet everyday of our lives in India means to us as believers, as people who experience themselves as touched and strengthened by the ineffable mystery of existence. As we perceive the signs of the Absolute Presence also in the lives of our sisters and brothers around us professing various religions, we ask in the light of the Divine Truth revealing itself, what we should affirm about these religions, and how we should understand the purpose and meaning of the wonderful religious variety around us and its role and function in the attainment of salvation… as Christians, we approach these questions from our faith perspective.”[6] Humans in Search of Meaning… Recently, we the Tertians, in our one month “Ignatian Experiment” in Parishes, Hospitals, Homes for the Aged …etc, came across people who question the very meaning of existence. These suffering people say; life is boring; life is meaningless, Why to live' and what is the meaning or purpose of this life'. These statements indicate that human beings are in search for meaning in their lives and want to be happy. However, we find people running after money, wealth, power…etc, thinking that “having” money and wealth would give them the real happiness. They are always busy, no time to relax and always in tension until a day comes with an unforeseen event such as death, divorce, desertion by children, loss in business, chronic disease or some calamity. It is then, that they are provoked to sit back and reflect: “What is happening to us' What are we doing in this world' Where are we going' Why are we here' What is the meaning or purpose of life'”[7] Down the centuries, these questions have led people of all ages and cultures to the deepest, never-ending search for truth. Therefore, dialoguing with various paths may shed light to deepen our understanding of human beings in their relationship to God and the world. “Ultimate Reality” of Various Paths Ignatius too, in his life, was a man who until he turned twenty-six, enjoyed nothing more than the pursuit of honour, and courtly life. When he was met with the canon ball, he began to ask, what was the meaning and purpose of life' and that led him to a mystical pilgrimage where he found God treating him as a schoolmaster treating a child. (AB 9). Later, when asked about what fulfilled and satisfied him, he responded in perhaps the most profound way possible: “Give me love of yourself along with your grace, for that is enough for me” (SE 234): “That is all,” or as people say in Spanish, “Esta me basta.”[8] Hence, for Ignatius the Divine is Love. This Divine Love is actively at work in Jesus Christ, “the One who was sent by the Father because he eternally proceeds from the Father and is, at the same time, on mission as a man close to and in the midst of the people.”[9] Ignatius’ the Principle and Foundation has its root in the prologue of John’s Gospel given as preface by Ludolph in his book on “Life of Christ”. The “Love” incarnates on this earth. This manifests the God’s salvific action through Jesus Christ, who shares in human’s existential condition of brokenness and sin.[10] The Jordan is the meeting point of the divine and the human. This bipolar experience of interpersonal relationship between God and man as between Father and Son is the basis and axis of Jesus’ life and work, especially his work of forging new human relationships with which to weave a new community of men. Part of Jesus’ experience is that God sees his own greatness in serving man. Jesus knew that in and through his own humble service, God was continually seeking to come to human expression. Jesus’ God-experience that developed from his baptism to resurrection was more than enough to show how radical was God, in his approach to the world, his self-gift to man, his disclosure of love and his redemptive plans.[11] Since Hinduism is like a banyan tree with innumerable branches, given to our limited scope of this paper, we speak only in a broad sense without getting into details of any particular school and marga. From the perspective of the Principle and Foundation, we have taken texts from Taittiriya Upanishad and Bhagavad Gita. In Hinduism, God is experienced as ‘‘Saccidananda,” which has its origin in the Vedantic meditation on Brahman: The Ineffable Mystery underlying all reality is simultaneously existent (sat), consciousness (cit) and bliss (ananda). The three components are not “qualities” of Brahman but point to its very nature or svabhava.[12] The Indian context presupposes the basic affirmation that Brahman is ekam eva advitiyam, one alone without a second, and therefore ever akhanda, unbroken, in the oft-repeated expression of Sri Ramakrishna.[13] The Christian meditation observes appropriately Sat as representing the Father, the source of all Existence, Cit as alluding to the Wisdom of the Father, his Logos, also designated as the Son and Ananda as an appropriate designation of the Spirit so often associated with joy in the NT, who is mediated upon as the very Bliss of God.[14] In Buddhism too, we find the ultimate goal, though not objectified, as “happiness” (Liberation from all attachments and bondage). Islam, which shares the same Jewish scriptures, understands that “There is only One God” the Creator, the Sustainer (Allah). Muslims have intimate relationship with their Creator God, they pray directly to God with no intermediary and seek guidance from Him alone, because they believe, “...Allah knows well the secrets of your hearts” (Qur’an 5.7). Muslims also consider God is Light. Here, we find parallelism with Ignatius’ God experience, as narrated in his autobiography, “At another time it was made present to his understanding, with great spiritual joy, the manner in which God had created the world. It seemed that he saw something white, out of which some rays were coming, and that from this God was making light” (AB 29). We also find this parallelism in the Gospel of John. (Jn 1.4- 5). “Interior freedom” a Pre-requisite to Attain the End Ignatius, in line with Catholic tradition, believes in the salvation of one’s soul (self or in modern understanding, the whole human being). In the Principle and Foundation, he gives the “marga” to attain it. “Human beings are created to praise, reverence, and serve God our Lord, and by means of doing this save their souls” (SE 23). This salvation is not individualistic or running away from this world. For Ignatius, salvation consists in “Co-mingling with the Divine” and it can be attained by leading the life according to the purpose for which God created the human beings. To find out what God wants of us or the real purpose of life, he urges us to be free from inordinate attachments. By ‘indifference’ he does not mean diffidence or laziness or disinterest but a principle of action and even strong desiring. “Desiring and choosing” what God wants of us remains the foundation to attain the end for which we are created. To desire and choose what God wants of us is not a simple task. It requires a continuous ‘discernment’ (more accurately, discernment of spirits/movements in one’s self). He wants us always on “watch or guard” and to read the signs of the times. By this process, he takes us to become aware of God present in every creature. According to Samsara doctrine of Hinduism, worldly existence viewed as an endless cycle of birth, death and rebirth. The soul in any living thing is supposed to inhabit the body until that body’s death, then it reincarnates in another body until that body’s death. Reincarnation is the destiny of all living beings. Hinduism enunciates also the doctrine of Karma, which says that every action will have its reward or punishment, in this life or in the next.[15] Vairagya (detachment) is required to attain the salvation. It is the movement away from things, to which we are attached both persons and things. This is not a physical fleeing from things and persons. Vairagya is a matter of thought, of Chitta-vrittti. Our thoughts can be full of greed, envy and lust, even though the object desired might be far away. When we desire things, we identify ourselves with them. Our ordinary speech manifests this truth. This is my money; this is my house etc… Vairagya means we take away the things from the orbit of “I” consciousness. Isa Upanishad says, “Give up everything and enjoy every thing. Everything that is in this world is shot-through with the Divine, nothing belongs to us.”[16] The salvation or moksa is the realization of the of atman’s identity with the ultimate Brahman. The Taittiriya Upanishad sees: “the human as consisting of a “self” (atman) made first of matter, within which there is the atman consisting of life (prana), within which there is the self consisting of the mind (manas), which itself envelops the self, consisting of the deeper consciousness or wisdom (vijnana). There is a level that transcends knowledge and more is interior, more characteristic of reality and of the human, and that is the self, which consists of bliss (ananda). This is the deepest essence where all other layers converge. To exist means to be in possession of, and to discover when not yet realised, the ultimate joy of being, a joy which is itself the result of a perfect inner integration. Ananda is the heart of being and naturally it cannot be conceptually defined; it is only experienced, and suggested by cognate terms like peace, fullness, satisfaction, immortality, fearlessness, liberation.”[17] The BG is a mystical poem. It is a dialogue between Sri Krisna and Arjuna, expressing symbolically what goes on silently at the core of every person. Arjuna confronted with a conflicting situation: “to carry out his duty” or “to save one’s own kinsmen”. Sri Krishna urges him to overcome the attachments and seek “Niskama Karma” as given in the following verses: He who has no attachment to anything, And who neither rejoices nor is upset when he obtains good or evil, His wisdom is firmly established. (BG 2.56). He who is the same to friend and enemy, to honour and disgrace, Who is free from attachment' He who is thus unattached to blame and praise, Who is silent, of steady mind, and dedicated to me He is dear to me(BG 2.58). According to the BG, we can escape this cycle of rebirth with God’s grace and by totally detaching ourselves from the fruits of the action (Nishkama Karma).[18] The means to attain “Niskama Karma” is through four margas: yoga-marga (psycho-physical discipline leading to concentration), bhakti marga (love or devotion), jnana marga (insight or wisdom), and karma marga (ritual or moral action).[19] According to Buddha, life is full of suffering (dukkha). Suffering is universal. The greed (tanha), revenge (dosa) and illusion (moha/avidya) are the causes or origin of suffering (samudaya). Avidya gives rise to six evils: greed, anger, arrogance, doubt, jealousy and fear. Ego clings to above three root evils and attaches to various objects of its desire. Hence, ego has to become aware that everything is impermanent and passing (anitya).[20] The way leading to Nirwana is “Middle Path” because it avoids two extremes. Middle Path is composed of: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is Buddhist Sadhana or religious practice. Therefore, it is important to awaken oneself to the realization that revelation is within one’s own self. Hence, Nirwana is that you are not drawn emotionally to this or that rather towards total freedom. Therefore, choose middle path. Truth lies in middle. Nirwana is total selfless love (araga), forgiving love (athusa) and awareness (amoha). It is in selfless love, wholeness and happiness (santhrusti) are to be sought.[21] Whereas, Modern Buddhists like Bhikku Buddhadasa of Thailand and Thich Nath Hanh of Vietnam view the reality, not as “nothing” (sunyata) but something which is under constant change, with interconnections.[22] In Islam, ‘Naf’(Arabic) is the term used to denote ego/self. There are four egos that one has to master them. The Dictating Ego (Nafs Ammara): In its primitive stage, the ego tells one to commit evil. It has seven heads that must be chopped off: False Pride (Takabbur), Greed (Hirs) Jealousy (Hasad), Lust (Shahwah), Back Biting (Gheebah), Stinginess (Bokhl) and Malice (Keena). The Loathing Ego (Nafs Lawwama): This is the stage of awakening. Here the Nafs is inspired by your heart, sees the results of your actions, agrees with your brain, sees your weaknesses, and aspires to perfection. The Inspiring Ego (Nafs Malhama): This is the stage of action. Once you have seen your weaknesses and have set your targets, this ego inspires you to do good deeds. Sufi says that it is important that whenever you think of good, you must immediately act upon it. Satisfied Ego (Nafs Mutmaina): This is the ideal stage of ego for Sufis. In this stage, the Sufi will be relieved himself of all materialism and world problems and would be satisfied with the will of God.[23] The marga to overcome these egos are five formal acts of worship: Testimony of faith (Kalima), Prayer (Salat), Fasting (Sawm), Almsgiving (Zakat) and Pilgrimage (Hajj).[24] The word islam means “submission”. Submission to the Divine will is not merely a passive act, but a duty as God’s agent (khilafa) to spread the rule of God throughout the universe. Therefore, one finds duties to God and duties to society. Loyalty to community (ummah) must transcend all other loyalties.[25] “That which you have been given is but a fleeting comfort of this life. Better and more enduring is that which Allah has for those who believe and put their trust in Him; who avoid gross sins and indecencies and, when angered, are willing to forgive; who obey their Lord, attend to their prayers, and conduct their affairs by mutual consent; who bestow in alms a part of that which We have given them and, when oppressed, seek to redress their wrongs.”[26]  Conclusion From the above considerations, we find that all the major religions have a common goal. To attain that goal, different paths have been proposed. In our dialogue with various proposed paths, we find “detachment” seems to be the common and necessary element. We also find in the Principle and Foundation that “indifference to all created things” is a pre-requisite to reach the Divine. Now, we are left with the question: What do we understand when Hindus speak of action that is not attached to its fruit (Nishkama Karma), Buddhists speak of equanimity and Christians speak of interior freedom' Are viveka and discernment the same' The Vairagya of Hinduism is not just giving up everything. It is “giving up” in order to realize that everything in this world is shot-through with the Divine. Similarly, “Niskama Karma” doesn’t mean “detachment from action”: It is to carry out the duty entrusted by God without desiring one’s own. In Buddhism too, “detachment” is required to reach “Nirvana”. Islam calls for “detachment” by “total submission” to the Divine. Hence, we find the parallelism of the Principle and Foundation in other major religions of South Asia. This provides a common platform to enter into and dialogue with other religions of South Asia. Therefore, we Jesuits find ourselves at a creative epoch of South Asian Christian history. The Ignatian Principle and Foundation remains as a gift and a task. The new experiences coming from different cultures and religions provide us with the immense possibilities to deepen the mystery of God, the mystery of Creation and the mystery of the human person. The Principle and Foundation invites us to find meaning for ourselves and help others to find meaning in their life. ----------------------- [1] -------------, Sarva Dharma Milan, Way to Peace (Lucknow: Lucknow Publishing House, 1981), 4. [2] Cf. A. PIERIS, An Asian Theology of Liberation, (Edinburgh: T & T Clark, 1988), 71-73. [3] Cf. B. GLADIGOW, Religionswissenschaft als Kulturwissenschaft (Stuttgart: Verlag W. Kohlhammer, 2005), 26. [4] “Our Mission and Interreligious Dialogue,” Documents of the Thirty-Fourth General Congregation of the Society of Jesus, no. 154 (Anand: Gujarat Sahitya Prakash, 1995), 57. [5] I. PADINJAREKUTTU, “Religious Pluralism in the Teachings of the Church,” VJTR 64,11 (2000): 845. [6] J. PARAPPALLY, ed., Theologizing in Context, Statements of The Indian Theological Association, (Bangalore: Dharmaram Publications, 2002), 164. [7] Cf. M. AMALADOSS, The Dancing Cosmos: A Way to Harmony (Anand: Gujarat Sahitya Prakash, 2003), 2-6. [8] Cf. W. LAMBERT, The Sevenfold Yes: Affirming the goodness of our deepest desires, (Notre Dame: Ave Maria Press, 2005), 20. [9] C. F. STARKLOFF, ed., The Road from La Storta: Peter-Hans Kolvenbach on Ignatian Spirituality, (Saint Louis: The Institute of Jesuit Sources, 2000), 17. [10] Cf. S. RAYAN, “Christ-the high point of God’s Self-manifestation: An Indian Approach,” Study Encounter 9,3 (1973): 7. [11] Ibid. [12] Cf. GISPERT-SAUCH, „Saccidananda,“ VJTR 65,8 (2001): 640. [13] Cf. Ibid. [14] Ibid. [15] Cf. T. MYLADIYIL, St.John of the Cross and Bhagavad Gita, (Cross Cultural Publications, 1991), 85. [16] Cf. I. PUTHIADAM and S. M. SELVARAJ, Ignatian Spiritual Exercises in Dialogue with Hinduism and Buddhism: A Eight Day Retreat, (Bangalore: ATC Publications, 2006), 108. [17] Cf. G. GISPERT-SAUCH, “Notes for an Indian Christology;” VJTR, 61, 11 (1997): 258. [18] Cf. S. PAINADETH, We are Co-Pilgrims, (Delhi: ISPCK, 2006), 14. [19] Cf. I. PUTHIADAM and S. M. SELVARAJ, Ignatian Spiritual Exercises in Dialogue with Hinduism and Buddhism: A Eight Day Retreat, 32. [20] Cf. J. JOHN, “Discernment in Buddhism,” Ignis 28, 1 (1999): 24. [21] Cf. Cf. A. PIERIS, “Ignatian Exercises Against a Buddhist Background,” 100. [22] Cf. M. AMALADOSS, The Asian Jesus, 156. [23] http://en.wikipedia.org/wiki/Nafs [24] http://islam.about.com/od/basicbeliefs/p/intro.htm [25] Cf. J. A. KOMONCHAK and eds. The Dictionary of Theology (Bangalore: TPI, 1994), 527. [26] Al-Qur’an, Sura: 42 (Ash-Shura), Ayat: 36-39.