Griffiths New Vision of the Reality

CHAPTER 3

GRIFFITHS’ NEW VISION OF THE REALITY

According to Griffiths, " All religion derives from a mystical experience, transcending thought, and seeks to express this experience, to give it form, in language, ritual, and social organization. Myth is the language of primitive religion: it is poetic expression of a mystical experience. Myths can only be understood as poetry. They spring from the depths where man encounters the ultimate Mystery of existence and interprets it in poetic form."¹

Griffiths had a very strong aspiration towards a new vision of the Reality. Griffith’s new vision of the Reality is developed in the context of new scientific developments. Griffiths begins by analysing the Mechanistic understanding of the universe, which clearly distinguishes between ‘matter and mind’ at the philosophical level. With new scientific discoveries, the universe is seen as an organism where every part is viewed in the perspective of the whole. "Matter is considered only as field energy in which all the parts are inter-related, and interdependent, a complicated web of interdependent relationships."² According to Bede Griffiths, the ancient man had already discovered this vision thousands of years ago, in all the major religions of the world. The Vedic seers saw the Reality as an organic whole- the universe as Brahman, the one without a second.

Griffiths understanding of ancient man’s wisdom of reality coupled with a brief analysis of the mechanistic model and finally a look at the new vision of

1

reality based on the organic model will help us grasp Griffiths’ attempts at new solutions to ancient problems regarding man’s relationship with the universe and God.

3.1. Ancient Man’s Relationship With The Reality

Griffiths says;

The Ultimate Reality is beyond the grasp of man’s senses and reason. It is to be experience in life. Ancient man experience the Reality in its totality as an integrated whole. According to him there are three ‘worlds’- the physical, the psychic and the spiritual- and all these are interdependent as an integrated whole. Man himself is seen as a world in miniature, a microcosm of the macrocosm. His physical body obeying the laws of matter is dependent on the sol with its psychic powers and this in turns is dependent on the Spirit by which man is related to the Source of his being. This creative synthesis, this marvellous integration gave a harmonious unity in which each man was related to nature, to his fellow men and to the divine in a wonderful way.³

"The ancient man was in harmony with God, with fellow men, with nature and with his own innermost being. There was unity. Everything was seen as interpenetrated in a cosmic whole. This primordial harmony and cosmic unity comes from the view that everything is an explication of the One Ultimate Reality. Reality is One and it is experience and expressed in many ways."⁴ This One Reality is expressed as Brahman in Hinduism. The Ultimate Reality, which is beyond all articulation and categorisation, escapes all explanations. It is to be experienced in the depth of one’s being.

"The One Reality desired to become Many and it became the Source of everything. It is beneath and beyond all multiplicity."⁵ Thus ancient man experienced the Reality as One and Many simultaneously. Reality is One and

2

Many, that is, One in Many and Many in One at the same time. Some would call it as pantheism. It is not pantheism. It could be called Pane theism that is God is in everything, but nothing is God.

Ancient man’s experience of the Ultimate or Transcendent Reality was first manifested in his worship of the universe. "He saw the universe as Brahman the Absolute Reality. God is in everything but nothing is God."⁶ So the whole universe for the Vedic man was pervaded by a sense of the sacred. Ancient man lived in a world of imagination and was guided and enlightened by intuitive wisdom. It was through intuition, myth and poetry, and not through rational and abstract concepts, that he experienced reality in its depth. Griffiths asserts:

There is no objective world outside us as opposed to a subjective world within. There is one Reality which manifests itself objectively outside us and subjectively within, but which itself is beyond the distinction of subject and object, and is known when the human mind transcends both sense (by which we perceive the outside world) and reason (by which we conceive the mental world of science and philosophy) and discovers the Reality itself, which is both being and consciousness in an indivisible unity.⁷

According to Griffiths, the Vedic vision discloses three worlds: the physical, the psychological, and the spiritual. The Vedic men saw them as three aspects of the one and the same Reality always interwoven and interdependent. " The ancient men lived in harmony with the universe, and in the rhythm of the universe."⁸

Ancient man perceived the Reality as centered on a hidden mystery imparting to it its meaning and unity. He was always in close contact with the

3

Transcendent mystery. Griffiths says:

"It is within all things, above all things, beyond all things but it cannot be identified with anything. Without it nothing could exist, without it nothing can be known yet it is itself unknown. It is that by which everything is known, yet which itself remains unknown."⁹

Griffiths suggests:

"Human beings can approach this mystery in two ways, as he Vedic sages did. The first would be to look out on the world around us and recognize behind the phenomenon an underlying mystery that sustains the whole universe, which is Brahman. The other would be to look within ourselves and ask: what is the source of my being? The Vedic sage called it the Atman or the Self. The deepest mystery of the Upanishads, asserts Griffiths, is "tat tvam asi (thou art That) or aham brahma asmi (I am Brahman)."¹⁰

The reading of Shelly, Keats, and Words Worth awakened "Griffiths to find in nature the presence of a power which pervades both the universe and the mind of man."¹¹

3.2 Myths: Symbolic Expressions of the Ultimate reality

The ancient man was enlightened by the intuitive wisdom ant he did not rationalize his experience of Reality. His experience was beyond words and thoughts; he expressed it in symbolic, and poetic language using myth as medium. Man gets experiential knowledge not by using analytical reason, but by using the language of myth and poetry, which engages his imagination, sense, feeling, will and reason. Myths engage all the powers of a person and they come nearest to the truth. " All the Scriptures o the world, were all written

4

in poetic and mythical language which symbolically expresses the Reality.

Ancient man, that is man from the earliest times until the first millennium before Christ (and even after that in the greater part of the world until the present day) lived in the world of the imagination, that is the world of integral wholeness. Of this world of the imagination the supreme expression was the Myth. Myth is a symbolic utterance, which arises from the depths of the unconscious, or rather from the deep levels of consciousness, which lie below the level of relational consciousness. The rational mind, with its abstract concepts and logical constructions, is like the tip of an iceberg, while below it are vast levels of consciousness which link our human nature with the universe around us and with the archetypes or transcendent principles which govern the Universe. The myth is the reflection in the human imagination of these archetypal ideas, those cosmic principles and powers, which were known in the ancient world as the gods or angels.¹²

The Vedas belong to myths because the Vedas are known as ‘Sruti’ that which is heard. They are not merely the product of human ingenuity but of revelation that is an unveiling of the truth. They are called ‘Nitya’ that is eternal and signifying that they do not derive from this world of time and change but are reflections of the eternal. Finally they are said to be ‘apauruseya’ without human authorship, they are expressions of the eternal word, the ‘Vac’.

The myths became the total integration, of man with the universe around him, with his own inner experience and with the transcendent world of the spirit. He was not rational in his approach towards the Reality. "His was an experience that went beyond words, thoughts, images, and concepts. He was led by intuition and poetic imagination his experience or reality and it was for this reason that he expressed his experience of reality through symbols using myth as medium."¹³

5

It is through myth that man could truly express himself, his imaginations sensations, feelings, will and reason. For Griffiths myths are the language of primitive religion: it is the poetic expression of a mystical experience Myths can only be understood as poetry. They spring from the depths where man encounters the Ultimate mystery of existence and interprets it in poetic form. Myths narrated a sacred history. It relates an event that took place in primordial time. The Vedas were deeply rooted in world of myth but the rational mind of man had already begun to draw out all the complex meaning f words in Vedas. For many years their deeper meaning had been lost and they had been interpreted with a crude literalism. The Vedic seers could find out the physical psychological and spiritual dimensions of the Vedas. " The Vedic religion in India is a living reality which is firmly rooted not merely in myth land ritual bur also in profound philosophical reasoning."¹⁴

Hinduism according to Grtiffiths lives in this world of myth. The Hindu Gods are mythological figure, which are symbols of the divine Mystery. For the Vedic seers there is one reality. ‘One only without second, which is indivisible being and consciousness (sat and cit) and this reality when known in its origin, is experienced as the source of ineffable joy (ananda). Myths and ritual are for freeing man from his isolation and helping him to find a unity between himself and the universe, myths are the languages of imaginative insight into ultimate Reality. The myth enables man to experience the Ultimate

6

Reality.

3.3 A Unified Vision of the Reality

From the world of the imagination and of the myth there began the great passage into the world of reason this transition is evident: both sages are represented and the new development is seen to emerge out of its mythological background. In the first book of Rig Veda in fact the gods are recognised to be he names and forms of the one Being (Ekam Sat), who has no name and no form. The people of ancient Vedas never separated the three worlds- the physical, the psychological and the spiritual. The whole universe was seen to be one, but manifesting at three levels. The physical world was considered to be merely material. This is what is known in Hindu tradition as Avidya (ignorance) and Maya.

"The name given to the transcendent reality, which is manifesting through the whole universe, was Brahman."¹⁵ Later this Brahman came to be meaning that power which sustains the universe. In this way there began the development of the concept of the universal power or energy, originally conceived as fire, which pervades the whole universe, the heaven and expresses itself in the word (vac) which contains within itself the power of life. In this way ‘OM’ came to be conceived as the great word, the Pranave, which expressed the whole meaning of reality.

The seers of Upanishads began to meditate and they made the great discovery that this Brahman, this power in the universe, this power which was

7

believed to be in the sacrifice which sustained the universe, this power is within each person. "Brahman is consciousness."¹⁶ Brahman was understood previously to be manifesting in the entire universe, in the heaven and the earth, and in man: Brahman is everywhere. But now came a new discovery of Brahman, that reality without is one with one’s own inner consciousness. This is the awakening of the inner self for the first time. Previously man had been living in the outer universe and experiencing God. Brahman, the reality, in that outside universe but not in himself. Now man discovered himself. "The word for self is Atman so now it is said Ayam Ataman Brahmanasti."¹⁷ That self is Brahman.

Brahman then is the ground in which the whole creation is woven. Everything comes out from Brahman emerging as from a source. The text says, "As the spider comes out with its thread or as small sparks come forth from fire, thus do all the senses, all the world, all gods and all being come forth from that Spirit."¹⁸ Brahman is the source, the ground and the end of all human endeavours. It is the Supreme reality, which embraces everything. The whole creation is pervaded by Brahman and contained within it. This Brahman is the Supreme Reality the Unified Reality according to Bede Griffiths.

The new findings in the fields of physics, biology, and psychology propose anew vision of Reality, which come very close to ancient man’s unitive vision of Reality. The western science and the eastern mysticism are dawning with this new vision of Reality.

8

END NOTES

1) Griffiths Bede, Return to the Centre (London: Harper Collins Publishers, 1976), P.78.

2) Fernandes Albano, The Hindu Mystical Experience (New Delhi: Inter cultural Publication, 2004), P. 116.

3) Rajan Jesu, Bede Griffiths and Sannyasa, (Banglore: Asian Trading Corporation, 150 Brigade Road, 1989), P. 114.

4) Ibid., P.115.

5) Ibid.

6) Fernando Albano, The Hindu Mystical Experience, P.

7) Ibid., P.117.

8) Ibid., P.118.

9) Ibid.

10) Ibid.

11) Griffiths Bede, The Marriage of East and West (Great Britain: William Collins Sons & Co Ltd, 1982), P.46.

12) Ibid., P.48.

13) Fernando Albano, Hindu Mystical Experience, P. 118.

14) Ibid., P.119.

15) Griffiths Bede, The New Vision of Reality (New Delhi: Harper Collins Publishers India Pvt.Ltd, 1989), P.61.

16) Ibid., P. 64.

17) Ibid.

18) Ibid., P.67.

9

Bede Griffith a Christin Monk in India

CHAPTER 2

BEDE GRIFFITHS A CHRISTIAN MONK IN INDIA

2.1 Bede Griffith a Christian monk in India

Bede Griffiths was a pioneer in the field of intereligious dialogues and mysticism. He spent a considerable part of his life, immersing totally in the life and culture of the people of India. His contact with the East over the years radically influenced his out look on life and the Reality. Bede Griffiths made significant contributions to relate the Hindu Mystical experience of ‘SAT-CIT-ANANDA’ with the Christian experience of the Trinity. He presented himself in India as a Christian Sannyasin living in an Ashram.

Griffiths, after becoming a Benedictine Monk was appointed prior of Saint Michel’s Abbey, on 29 April 1947 in Farnborough. While being there he came into contact with Benedict Alapatt, an Indian priest, who had been professed as a monk in a European Monastery and whose life long desire had been to introduce the monastic life in the church in India. In his study of Indian philosophy Griffiths came to perceive that there was something lacking in the western world and in the western church. He came into the conviction that "the people in the west were living from one half of their soul, from the conscious, rational level and they needed to discover the other half, the unconscious, intuitive diamension."¹

Griffiths far-fetched dream was finally realised in 1955 when together with Benedict Alapatt, he came to India with the intention of founding a Benedictine monastery. He lived in a small monastery at Kengeri near Banglore. Here "through close contact with living Hinduism, he progressively discovered the other half of his souls."² He began studying Sanskrit with Raimundo Pannikar. Pannikar embodied in his own unique way the meeting of the East and West. Thus also served as an eye opener for Griffiths.

2.2 Life and Thoughts of Griffiths

Bede Griffiths, or Alan Richard Griffiths as he was christened was born of a typical English middle class family on 17^th December 1906 in the village of Walton-on Thames, Surrey, in England. He was the youngest of four children and was brought up in the religious faith of the Church of England. His ancestors on both sides were farmers. At first he was educated at Furize Close, a preparatory school near New Milton. Later "Griffiths joined Christ’s hospital, the school where Cole ridge Lamb and Leigh Hunt had been educated."³.

Griffiths developed a taste for literature, art, and politics, which eventually led him to become an extra ordinary voracious reader. He himself reports "the reading of Dickens, Milton, Shakespeare, Maupassant, Hardy, Tolstoy, and many other made a tremendous impact on his life."⁴ In his readings he was led at first to a view of life which was essentially pagan. But later on reading Wordsworth, Shelly, Keats and Blake "he came to a kind of nature and to an appreciation of God as the inscrutable mystery behind it."⁵ This deep love for nature had something of a religious character for him. Griffith explains his own experience of a mystical exaltation in the presence of nature which remained fixed in his mind and which momentarily gave him a sort of impulse for living. He describes it as:

One day during my last term at school I walked out alone in the evening and heard the birds singing in that full chorus of song, which can only be heard at that time of the year at sawn or at sunset. I remember now the shock of surprise with which the sound broke on my ears. It seemed to me that I had never heard the birds singing before…. As I walked on I came upon some hawthorn trees in full bloom and again I thought that I had never seen such a sight or experienced such sweetness before I cam then to where the sun was setting over the playing fields. A lark rose suddenly from the ground beside the tree where I was standing and poured out its song above my hand, and then sank still singing to test. Everything then grew still as the sunset faded and the veil of dusk began to cover the earth. I remember no the feeling of awe which came over me. I felt inclined to kneel n the ground as though I had been standing in the presence of an angel; and I hardly dared to look on the face of the sky, because it seemed as though it was but a veil before the face of God.⁶

Years later he declares," that mysterious presence which I felt in all the forms of nature has gradually disclosed itself as the infinite and eternal Being, of whose beauty al the forms of nature has gradually disclosed itself as the infinite and internal Being of whose beauty all the forms of nature are but a passing reflection."⁷ It was this experience, which led him slowly to the realization of the spiritual, dimensions of life which he later called the sense of the sacred and which helped him to overcome his agnostic vision of life.

2.3 Conversion To Catholicism

During his student life religion did not create impact on his life. As time went by, his faith began to weaken and he found himself questioning the very significance of life. In his reading he was led at first to a view of life, which was essentially pagan. In October 1925, Griffiths began his studies in Magdalen College at Oxford on a partial scholarship. By this time he had given up the practice of any religion. "In Summa theologica of Thomas Aquinas, he discovered the complete philosophical justification for Christianity. He was particularly struck by Saint Augustine’s confession. In Augustine, Griffiths came in contact with a mind, which was consumed with an ardour for truth, and virtue that penetrated the depths of his soul it was in fact through Saint Augustine that he had first heard of the Catholic Church."⁸

The reading of Saint Bede’s History of the Church of England was another major turning point. It helped Griffith discover the true medieval England he had until this point known only through Anglo-Saxon literature. It enlightened him on the fact that church in England had been founded by the Roman Pope, the first Archbishop of Canterbury and York had been went from Rome and the ancient English village churches had once followed the rite of the Latin mass. For the first time, he began to perceive the relationship between the Church of England and the world of Thomas Aquinas and Dante.

At this point Griffiths switched on to Newman’s Apologia pro Vita Sua, and was deeply illuminated by it he realized that Newman had followed the same course of action as himself, that of basing oneself on the Bible and the Fathers but had with his great learning discovered that he was heading towards something unreasonable and drastic. This disturbed Griffiths so much that he decided to visit a Roman Catholic Church with a view to getting acquainted with it. At the same time he feared the Roman Catholic Church as being alien to his family and culture.

Nevertheless, on a Sunday morning Griffiths took courage and went to the Catholic Church in Newbury to attend Mass and to speak to the priest. Instead of returning enriched, he was the more anguished by the discussion that followed between himself and the priest. The priest made the fatal mistake of speaking contemptuously of Hooker and his doctrine of the Mystical Body of Christ. For Griffiths, this doctrine was the core of his religion, and Hooker had played a vital role in his life not only as a cultured man, but also as a lovable, and holy person.

This made Griffiths consider more seriously the possibility of taking orders in the Church of England and a meeting with the Principal of Cuddesdon College, Oxford, reconfirmed his decision. When he applied for admission into Cuddesdon, he was advised to stay at the Oxford Mission in Bethnal Green, London, to get some practical experience of slum life. Even though he liked the work among the poor, he could not stand the modern civilization that was closing in upon him and destroying his spirit of prayer. He almost underwent a nervous breakdown and finally decided to return alone to the Cotswolds.

In the Cotswolds, Griffiths began fasting as he had done in the past, he attended Sunday Mass and received communion. But after three months he was reduced to despair, as he could not find peace. He writes:

I realised that I must make up my mind whether I was going to live according to the judgement of the world or according to my faith in God. I had felt the power of God in my life. From the moment when that revelation came to me at school, I felt that I had been led by a definite providence. I had come to believe in God as a Father…. I believed that He had spoken to Abraham, Isaac and Jacob, to Moses and the Prophets. I believed in Christ as the son of the Father. I believed in the Church, which he had founded, and that he had promised to be with is disciples till the end of the world. I determined now once and for all to put my life in His hands and to trust Him alone.⁹

Thus, Griffiths prayed for discernment with regard to his radical decision. In an unforgettable ecstasy, he was told to work on the farm and work out his purpose in that way. Now, more than ever, he felt a power entering into his life, leading him to renounce his will and to surrender the in most centre of his being, for once this surrender had been made, that power would take over the direction of his life.

Shortly after, Griffiths came across Newman’s Development of Christian Doctrine advertised in a catalogue, and he bought it immediately. He never imagined then that this would prove to be decisive in his conversion to Catholicism. Newman’s historical method appealed very much to Griffiths since it was his special interest. He believed that the Church, which Christ had founded, was a historical reality, that it had had a continuous history from the time of the Apostles to the present day.

However, Griffiths found it difficulty to understand how one could reconcile the vast elaboration of dogma and ritual of the Middle Ages with the original Gospel. Here Newman enlightened him. The Church was a living organism, beginning like a seed in the New Testament and gradually developing according to specific laws until it reached its full stature. Griffiths found this readily acceptable. Darwin’s Origin of Species, in which the idea or organic development was first applied to the structure of living beings, had appeared a few years after Newman’s book. It is important to note here that the understanding of Reality in its organic structure would later on be one of the most fundamental concepts on which Griffiths based and develop his understanding of a new vision of Reality.

Griffiths felt that Newman supported him in his belief that the New Testament was primarily addressed to the intuitive faculty on man. The New Testament was not a philosophical treatise, but rather a rich symbolic expression of an experience. Thus, for Griffiths symbols help man understand Reality intuitively rather than rationally based on abstract concepts. This is also how he approached the mystical understanding of Reality. Furthermore, Newman also showed that as the Church was the Body of which Christ was the Head, so it was necessarily guided and directed in the course of its evolution by his Spirit. The Church as the organ of Divine revelation founded by Christ and inspired by his Spirit, was necessarily infallible in its teaching. And this infallible authority resided in the Bishops who were the immediate successors of the Apostles. The Bishop of Rome held a unique position because he was the successor of Saint Peter. Each Church, therefore, formed a cell in the Mystical Body of Christ. What Newman demonstrated of the papal authority, how also showed of all the other doctrines of the Roman Catholic Church, that they cold be seen as organic development of the original doctrine of the Gospel. Finally, Griffiths made his mind to join the Roman Catholic Church of Christ, even if it meant causing great pain to his mother.

2.3 Conversion to Monastic Life

Soon Griffiths came in contact with Palmer, a Catholic priest in the neighbourhood church, who understood his need and suggested as a preliminary step that he read R.H. Benson’s Christ in the Church and The friendship of Christ. Later he took Griffiths to the neighbouring Benedictine monastery of Prinknash. On his arrival there Griffith felt that it was the place that he had been seeking unconsciously all these years. The Prinknash Priory possessed a natural beauty that attracted Griffith very much. Besides the outward setting there was a beauty of a different kind- a beauty of the supernatural order. What impressed Griffith in the deeply in the monastery was the atmosphere where prayer was the breath of life, which created within him an urge to pray. This again is another important aspect which later would be one of the fundamental ideas in his writings, and which made him turn towards the Oriental wisdom that gave an experience of a sense of the sacred in understanding Reality and all spheres of human life.

Griffiths stayed for about six weeks in the monastery and he participated in the life of the monks at prayer, study and meals. The prior, Father Benedict Stuart, talked to him everyday at coffee after dinner, and Griffith benefited from this opportunity to resolve some of his personal problems. "Griffith was finally received into the Catholic Church on Christmas Eve in 1931 at Prinknash, and at the midnight Mass he made his first communion in the village church of Winchcombe. No family member was present for this occasion, and Griffiths saw his conversion very much in terms of the Gospel text. Unless a man will hate his father and his mother and his wife and his children, and his own life also he cannot be my disciple."¹⁰

Within less than a month after his reception in the Church, Griffiths entered the monastery with the intention of becoming a monk. After a year’s postulancy he was clothed as a novice on 20 December 1933, and was given the name Bede. He made his simple profession on 21December, 1934 and began his study of philosophy. After his solemn profession on 21 December 1937 he took up theology with a view to preparing for priesthood. Bishop William Lee of Clifton ordained him priest on 9 March 1940. At Prinknash, Griffith did a lot of reading which influence his future life and mission. "Reading Christopher Dawson, and moved by the interest of several friends on Oriental thought, he took up the study of Chinese and Indian philosophy in greater depth. He was greatly impressed by Mahatma Gandhi and admired his faith on non-violence and truth, the village community and the spinning wheel."¹¹ Gandhi inspired him with the idea that detachment led one towards freedom, enabling the total giving of oneself to God and to the world.

2.4 Kurisumala Ashram

Kurisumala Ashram is a monastery of the Syrian Rite in India. It owes its origin to two monks, one a Cistercian and the other Benedictine, who came to India in 1955. After some experiments in monastic life apart, joined together in 1958 to found a contemplative monastery in Kerala. The monastery takes its name from Kurisumala "the hill of the cross"¹⁰ a mountain among the high ranges of Kerela, below which monastery lies. It is in a beautiful position, looking over the hills to Anamudi, the highest peak in South India (9,000) on one side, and over the foothills and the plain to the sea on another. It is a wild and solitary place, but now joined to the plain by a road, which cuts through the hills.

The Syrian Church in Kerala represents the Eastern tradition. It had adapted to the Indian way of life, and had found its monastery in the Syrian rite. The Syrian rite in Kerala follows the rite of Antioch. "The rite of Antioch was introduced into the catholic church in Indian in 1930. This rite has the advantage of being a pure oriental rite, which was not suffered from latinazation like the Chaldean rite."¹²

The Kurisumala monastery was given an ecumenical character from the beginning. For this reason it was decided to adopt the Kavi (saffron-coloured) habit of the Indian Sannyasi and to follow as far as possible the customs of a Hindu Ashram. It was to enter into the Indian tradition of Sannyasa and to establish a Christian ashram, in which the life of prayer and asceticism could be followed along the Christian lines, yet keeping always in touch with the traditions of India.

This was also a centre for the dialogue on the ultimate between the Christians and Hindus. "The danger in the encounter with Hinduism is always that of a superficial syncretism, which would regard all religions as essentially the same and only differing in their accidental characteristics. Hinduism is based on a deep mystical experience and everywhere seeks not simply to know about God but to know God."¹³ This is to experience the reality of God in the depths of the soul. It is at this level that Christian and Hindu have to meet, to discover in their experience of God, what is really common and where the real differences rise. It is here the monastery played a decisive part.

END NOTES

1. Albano Fernandes S.D.B, The Hindu Mystical Experience (New Delhi: Inter Cultural Publications, 2004), p.104.

1. Ibid

., p.105.

2. Ibid

., p.93.

3. Ibid

., P.94.

4. Ibid

.,p.94.

5. Ibid

.,p.95.

6. Ibid

., p.95.

7. Ibid

.,p.98.

8. Ibid

.,p.100.

9. Ibid

.,p103.

10. Ibid

., p.104.

12. Bede Griffiths, Christian Ashram, (London: Darton, Longman & Todd 1966), p.41.

1. Ibid

., p.46