Shantivanam-- first impressions

8-19
In some respects, sitting here on my little veranda at the shantivanam ashram, with a full stomach, shade to cover me from the draining heat and cows mooing (though they really sound like their ommmin... maybe this is why cows are sacred?), I could feel like I'm in a mini paradise. Certainly, one couldn't tell the young calf prancing about freely that it is anything otherwise. Shantivanam was founded in 1950 by Fr. Jules Moncharin and Fr. Henri Le Saux (who later became Swami abishiktesveranda, which means "he whose joy is the Lord's anointed, Christ" later abridge to Swami Abishikananda, and always easily referenced for the linguistically challenged like me as Swamiji. After Jules Moncharin passed on, and Swamiji hoped to pursue the summit of christian and hindu mystical experiences to their full in a hermitage, the care for the ashram was passed on to Fr. Bede Griffiths. Today there are some 9 members of the community living were, with 2 more in bangalore studying theology for the priesthood, and one more who is a missionary in LaCrosse, Wisconsin. The Ashram was conceived of as a place for the interreligious encounter both between believers of different faiths, but also more intimately interior to the believer of any one tradition as he or she encounters both the christian sacred texts side by side in prayer. The cultivation of prayer and the search for truth was the initial goal of the ashram when it was founded here on the banks of the kervy river with the construction of two thatched huts by moncharin and le saux. Le Saux deeply interiorized the search for a connection point between hinduism and christianity on a mystical level, proclaiming that the three fold hindu advaitic godhead of saccianada is the trinity. While both Fr. Moncharin and Fr. Griffiths were less radical in their thought, they too sought to explore new dimensions of Christianity through the lens of hindu thought. I have already heard many strong critiques of this form of inculturation from different angles of the church who say that they are only seeking to inculturate into a single aspect of hinduism, brahaminic hinduism. While I still have much thought and reflection ahead of me, what I have read seems to indicate to me that at least Fr. Griffiths expressed in his writings a deep appreciation for every aspect of religious expression in India and further afield, even as he held up christ as the measure for an engagement with any of these. Perhaps I'm naive, but his focus on a contemplative theology goes beyond a mere contextualization of Christianity, that is to say, the incarnation of Christian truths into other cultural forms, and instead, seriously appreciating the mystical experience of other traditions, seeks to explore those truths. Furthermore, the example of Fr. Griffiths seems to indicate that a critical engagement is possible that allows for a mutual critique. While I cannot deign to even try to achieve the mystical experience of either Swami Abshiktananda or Fr. Griffiths, the fruit of much meditation, in addition to my study here, I do hope to more fully immerse myself in the experience of prayer. Having had the opportunity to be broadly exposed to the social agenda of the church, perhaps here my research can be cast in a more contemplative light.

I have only been here for 2 days now, but I'm quickly enjoying the rhythms of prayer. (still, I haven't managed to get up in time for the 5 am chant yet!)

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Michael Le Chevallier
MDiv candidate 2011
University of Chicago
email/skype: mike.lechevallier@gmail.com
Cell: (+91)9790889074