Thursday, October 30, 2014

Leadership And Ministry


The role of leadership is a challenge, and it demands for openness to the situations and commitment at ministries.

         Very often leadership is taken for granted in our ministries forgetting its implications and roles in moulding and creating the group members. As Schemel says “Leadership is the responsible use of power, and power is the free commitment of individuals to goals and objectives which they have freely chosen.” The leadership calls for an open mind and heart to listen and to observe the movement of the group in building up the trust in the group. It requires for the gift of prudence and commitment from the leadership. It is a challenge for the development of a ministry or apostolic group since all the members come from different backgrounds and with different expectations to form a group with a common task or purpose. The prudence which discerns the good of an individual act for the betterment of the common good. Lots of anxieties, insecurities, threats, unfamiliarities, life-changing experiences and other aspects are involved in the development of the ministries. It depends on how well the leader is able to explain and handle the situation till the group develops a kind of security and trust in the group and especially in the group leader. 

The role of trust and challenge is essential for the leadership to attain the common goals and objectives of the group. If there is lack of trust then all individuals will be scared of giving themselves fully for the common purpose, because they will face a challenge of insecurity and anxiety. Schemel’s distinction of authority and leadership helps to empower the development of leadership in ministerial setting because all the members of the group are with different temperaments and ideas. As they come together for the first time, they feel insecure and loss of identity. Members do not know whom to trust or how to go about in this situation. So it is the group situation which determines, which style of leadership to be employed at a given situation. Giving authority is good when the group has lost its identity and is in a question of survival mode, then Schemel advises to employ the authoritarian style of leadership. The group will follow the command of the leader because they themselves do not know what to and where to proceed in that utter confusion.When a group has developed a certain level of maturity and confidence in working in a group for the common good of all, then it is good to apply the consultative style of leadership. There is a faith- identity in the group and are ready to access and direct its energies toward group goals and objectives. Groups which love and operate out of a mature sense of their faith - identity and with a clear shared vision then it is good to employ the facilitative style of leadership. The groups take care of the works responsibly and actively. They take part in all the phases of the decision-making process. 

The role of the group leader is to facilitate the process of the works and it is the group which decide to identify the problems and situations which need decisions. Thus it is the situation of the group which decides which kind of leadership to be employed to better guide and facilitate the group in the ministerial level. However, interpersonal turbulence is usually a necessary precursor to productive group work. But often the secret of success is in coming to an agreement of what to do and how to proceed to achieve the group purposes and objectives. It gives opportunities to express ones own desires and ideas in the floor to see that it gives enough satisfactions and satisfactions to go for it or to suggest other ideas. The shared ideas and objectives are achieved in sharing and through mutual dialogue in the group and it is the leader who provides for the opportunities for the entire group. We also observe, however, that leadership is exercised as a platform for power and position to play with the lives others who surrender their lives in the hand of the leader. The temptations  come for the leader to project one’s self- image or authority- figure when there is power.

The interrelation between different stages of group development and the leadership styles to be employed depending on the situation and exposition of the group stages. We feel that all the stages formulated by Tuckman, Kelly and Mary Frances and others are developed step by step and all are interrelated. There is no stage development which is achieved just in a day or two. Instead it takes time and energy to construct those values for the common good. The contexts and situations affect the interrelation of these stages very much. It is the contexts or situations which determine at that particular moment what type of leadership should be employed. It is not fair to employ authoritarian style of leadership where group is aware of their common goals and objectives and also it is not fair to leave out authoritarian style of leadership when the group has lost its group identity and its goals. The openness of mind and heart to see the situations of the group is required.

We normally do not have any preference for a particular style of leadership nor do we have any particular phase of facilitation. We are open to the situations and circumstances of the group and to their response to the situations. However, everyone who serves in a ministerial role is bound by a common purpose to share in the mission of the church to serve the religious needs for the people. We agree with Schemel when he says “power resides in the group and the group makes a power thrust.” The group and leadership have to experience a balanced interdependence through back and forth leader - group relations and dialogues so no one makes use of the other. It does raise some spiritual issues when we are not aware of the flow of the group and its goals. Very often at the cost of the group the leadership is exercised as power to rule the other, and thus making use of the group for personal fulfillments. It takes us away from our purpose and thus away from God. 

We learn many things from various readings of leadership and the stages of group developments. The key thing may be “leadership is a function in a group.” And function means commitment to the group which is given to you. It can be an eye opener for many to learn that a leader relates to a group as a group and not to any one individual. A constant effort is required to transfer these learnings into a ministerial settings because the set up and context  differ from place to place and from stage to stage. However, it is never going to be impossible. The exercise of Two Standards will be of much use to evaluate the group with respect to its growth and goals in the group. All are called to be the leader of the church and church means God’s people. The Two Standards will help the group in evaluating its growth towards progress or decline in an Ignatian way through critical reflections and evaluations.  


References
Borg, Marcus J. & Wright, N. T. The Meaning of Jesus: Two Visions. New York: Harper One, 1999.

Frances, Mary. “Stages of Group Development - A PCP Approach,” in Personal Construct Theory & Practice 5. 2008.

Gula, Richard M. Just Ministry: Professional Ethics for Pastoral Ministers. New Jersey: Paulist Press, 2010.

Pinckaers, Servaus. O. P. Morality: The Catholic View, trans. Michael Sherwin, O. P. South Bend, Ind.: St. Augustine’s Press, 2003.

Schemel, George. “Leader - Group Relations,” in Understanding Group Spiritual Life, volume 3 of Ignatian Spiritual Exercises for the Corporate Person. Wernesville: ISECP Group, 1999.

Friday, October 18, 2013

GOD'S SILENCE

GOD"S SILENCE

An old Norwegian legend relates about a man called Haakon, who always contemplated an image of Christ crucified, this Cross was very ancient, people came to it, to pray with much faith.  Many were praying to Christ for a miracle.
One day Haakon, the hermit, wanted to ask Him a favor. Driven by a feeling of generosity, goodness and love he knelt before the Cross and said:
"Lord, I want to suffer and die for You.  Let me occupy your place. I want to .....You on the Cross." And he remained with his eyes fixed on Him, as if expecting an answer.
The Lord opened His lips and spoke. His words fell from the heavens, whispering and admonishing:

"My loyal servant, I shall grant you your wish, but only under one condition"
“Which, Lord? Is it a difficult condition? I am ready to fulfill it with your help, Lord!” – answered the old hermit.

- “Listen: Whatever may happen and regardless of whatever you may see, you must always keep in silence. Haakon answered: "I promise You this, my Lord!" And they carried out the exchange. Nobody noticed the barter. Nobody recognized the hermit, hung by nails to the cross.
 And for a long time he kept the agreement. And he never spoke to anyone. 
But one day, a RICH MAN CAME, after having prayed, he forgot his purse there.
Haakon saw him and kept silent. Neither did he speak when a poor man, that came two hours later, took the rich man´s purse and kept it.  And he also remained silent when a young man knelt down before him shortly afterwards, asking for his grace before parting on a long trip.
Then the rich man came back to look for his purse. And not finding it, he thought that the young man had taken it.
The rich man with fury shouted at the young man, “Give me the purse you have stolen from me!”
The young man answered: “I haven´t stolen any purse!”.
Then the rich man said, “Don´t lie, give it back to me, immediately!”.
The young man affirmed, “I tell you, I haven´t taken any bag from anybody

The rich man started hitting him furiously. Then a powerful voice filled the air:. “Stop!”
The rich man looked up and saw that the image was speaking to him, Haakon could not keep silent, he called out from the cross, defending the young man and scolded the rich man for his false accusation.  The rich man was astonished and left the place.
The young man also left because he was in a hurry to go on his voyage. When the Cross remained alone, Christ approached His servant and told him:

Come down from the Cross. You are not fit to occupy my place. You haven´t been able to keep silence".

" Lord, - said Haakon - , How could I allow such injustice?".
 Jesus once again took His place on the Cross and the hermit stood under the Cross. The Lord, continued speaking: "You didn´t know that it was good for the rich man to have lost his purse, for in it he was carrying money to go to commit sexual sin with a young virgin.  Whereas the poor man did well because, he was in need of money in his utter poverty.
It would have been better if the young man was beaten up by the rich man in his misunderstanding in which case he would have not gone for his voyage.
Now, you see a few minutes ago he died in a ship- wrecked. You didn´t know all these things BUT I DID. That is why I am silent”. And the Lord once again kept silence.


Often we ask ourselves? Why doesn´t God answer our prayers... 
Why does God remain silent?
Many of us would like Him to answer us according to our will and fancies … but God’s way is different. He knows the past, present and future (Heb 13: 8). 
God answers us even in silence.... we must be ready to listen to Him and to wait upon Him
“For My thoughts are not your thoughts nor are your ways my ways, says the Lord. As high as the heavens are above the earth, so high are my ways above your ways and my thoughts above your thoughts” (Is 55: 8-9)
“For I know well the plans I have in mind for you, says the Lord, plans for your welfare, not for woe! Plans to give you a future full of hope” (Jer 29: 11)
http://www.jmanjackal.net/img/engbless.gif
A man should understand the meaning of the divine silence and surrender himself to the ways of the Lord and pray like the Psalmist,

“I love you, Lord, my strength, Lord, my rock, my fortress, my deliverer. My God, my rock of refuge, my shield, my saving horn, my stronghold” 
(Ps 18: 1-2)

Thursday, March 14, 2013

Habemus Papam!! POPE FRANCIS

I am proud to be a Jesuit and to see the first Jesuit Pope in the history. It is a moment of blessing for all of us Jesuits and also for the entire Mother Church. Habemus Papam!!!
CARDINAL JORGE MARIO BERGOGLIO - POPE FRANCIS 
Cardinal Jorge Mario Bergoglio, S.J., Archbishop of Buenos Aires, Argentina, Ordinary for Eastern-rite faithful in Argentina who lack an Ordinary of their own rite.
Cardinal Jorge Mario Bergoglio was born on 17 December 1936 in Buenos Aires. He was ordained for the Jesuits on 13 December 1969 during his theological studies at the Theological Faculty of San Miguel.
He was novice master in San Miguel, where he also taught theology. He was Provincial for Argentina (1973-1979) and rector of the Philosophical and Theological Faculty of San Miguel (1980-1986). After completing his doctoral dissertation in Germany, he served as a confessor and spiritual director in Córdoba.

On 20 May 1992 he was appointed titular Bishop of Auca and Auxiliary of Buenos Aires, receiving episcopal consecration on 27 June. On 3 June 1997 was appointed Coadjutor Archbishop of Buenos Aires and succeeded Cardinal Antonio Quarracino on 28 February 1998. Adjunct Relator General of the 10th Ordinary General Assembly of the Synod of Bishops, October 2001. He served as President of the Bishops' Conference of Argentina from 8 November 2005 until 8 November 2011. Created and proclaimed Cardinal by the Bl. John Paul II in the consistory of 21 February 2001, of the Title of S. Roberto Bellarmino (St. Robert Bellarmine). MAGIS!!!!!!!!!AMDG!!!!!!!!!

Monday, September 24, 2012

The Real and the Unreal in Gita


Introduction
The real is beyond all conceptions of personality and impersonality. We call it the Absolute to show our sense of the inadequacy of all terms and definitions. We call it God to show that it is the basis of all that exists and the goal of all. Personality is a symbol and if we ignore its symbolic character it is likely to shut us from the truth. The Real is that which has no change and remains the same in all periods of time - past, present and future. It always is. It is that which does not die when the body withers and that which is not born when a body is born. It is what we call as Atman, soul or spirit in English. The atman is never born, never dies, and it is changeless and eternal. The II Cor. (4. 18) states, “For the things which are seen are temporal; but the things which are not seen are eternal.” It occupies all matter living and non- living. The real never dies and the unreal never exists as it is continuously dying (changing).   Universal Spirit (Brahman) or God is the only truth which never changes & always remains the same.
“Words such as “flower,”, “dog” and “human” are simply names, symbols we attach to patters of computation. This, in fact, is the Vedic understanding not of life but of the material body. In the Eleventh Canto of Srimad Bhagavatam, Krishna says to Uddhava that the gross and subtle forms of material bodies have no existence of their own; they are only temporary patters manifested by an eternally existing substrate of reality, called the Absolute truth.”[1]
Krishna says in Bhagavad-Gita (2.20) that the soul, the individual conscious self, eternally exists: “For the soul there is never birth or death. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing, and primeval. He is not slain when the body is slain.”[2]
The Supreme is Unmanifest, Supreme, Exhaustless and Imperishable. It displays itself in the garment if the ever-changing phenomena and so appears to partake of their character. It transcends all and yet it pervades and permeates all. Everything is strung on it like gems on a thread (7: 7), and yet it is above and beyond all modifications (7: 13, 24, 8: 22, 10:22). “It is neither Being, nor not- Being. It appears to possess the functions of the senses and yet is devoid of the senses; without all beings and yet within; not moving, yet moving; far and yet so near; undivided,  yet seeming to subsist divided in all beings” ( 13: 12-16) a description which brings together several texts of the Isha, Katha, and Mundaka Upanishads. The Supreme is really neither exclusively transcendent nor exclusively immanent. It is idle to imprison the Inconceivable in finite concepts.  But that should not mean that it is an abstraction or a negation. It is altogether too big and too vast to be confined in concepts, it baffles complete or anything like adequate description. As Prof. James put it in his picturesque American way, ‘It is superlucent, super-splendent, super-essential, super-sublime, and super-everything that can be named.”[3]
On the other hand, the unreal is that which does not remain the same for two successive moments. Whatever did not exist in the past or will not exist in the future cannot really exist in the present. That which is not in the beginning and which will not be in the end, but which seemingly exists in the present is called un-Real. Any object conditioned by the law of cause and effect is not absolutely real because every effect is a change brought about by a cause and every cause is temporary. The Gita uses the much –discussed term maya, the mystery which deludes one of the Reality. Maya is not an illusion, or a mirage, but a veil or an obstacle that hides the Real, the thick strata, physical and mental, which overlay the Divine in us, the clouds that obscure the Sun in us, and the golden lid that covers the face of Truth.
Glimpses of real and the unreal in Bhagavad-Gita
The Imperishable is the Supreme Brhaman. The term Brahman indicates the one changeless and imperishable subjective essence behind the phenomenal world. It becomes Self, the Conscious Principle which illumines the body, mind and intellect during all their pilgrimages from birth to death through the infinite varieties of their vicissitudes. The presence of Self in each individual body is called Adhyatma. Though the Self is formless and subtle, it is all-pervading. Its glory and might, power and grace are felt, experienced and lived by each physical structure. The Conscious Principle is that which illumines all the thought waves that rise in mind, functioning in that given embodiment. The Infinite Self being one everywhere, it is the same Principle that illumines the entire different embodiment, all the thought experience, at all times. The Self is considered as the most ancient because the Eternal Truth is that which was before all creation, which ramians the same all through the ages of existence, and which shall ever remain the same ever after the projections of the plurality have ended.[4]
The Adhibhuta, as a contrast to the Imperishable (Akshara), is the perishable equipment (kshara), the world of prakriti, through which the potential dynamism, vigour and glory of Infinite Self express themselves. Between the kshara and Akshara, there is as much difference s between a steam-engine and the steam, a running caar and the horse-power in the petrol, a singing radio and the electric current that makes it possible for the radio to sing. In short, perishable (kshara) indicates the whole world of phenomenon of the universe.
According understanding of Hinduism, the world in which we live is called unreal not because of that it does not exist, but because it is unstable, impermanent, unreliable, ever changing and illusory. It is unreal because it is transient & changing every second. Just check the things around you, these are changing every second. So this changing world, which is not permanent is called Maya or illusion & not real. The concept of Maya, the very existence of an individual as a separate entity is unreal. As long as the individual thinks that he or she is different from the rest of the creation and strives to work for his or her own ends, protecting, furthering nurturing and defending his or her own ego or   individuality, he or she suffers from illusion and his or her ego continues. The journey into an unknown future shaped by his or her endless actions and desires continue. We find different characteristics of real or truth or Ultimate reality in Bhagavad Gita starting from Chapter 2: 11 onwards:
 sri bhagavaan uvaacha
ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase
gataasoon agataasoomshcha naanushochanti panditaah (Bhagwat Gita: Chap. Two verse 11)
Sri Krishna says: ‘You grieve for those who are not to be grieved for; and yet you speak words of wisdom! The learned do not grieve for the departed and those who have not departed.’ The cause for Arjuna’s suffering and distress is because when he looks at his relatives, friends and teachers lined up on the opposite side, the feeling of ‘me’ and ‘mine’ becomes very strong in him, the central point being the sense of ‘I.’ A man is grieved when he categorizes some objects or persons as his own and some others as not his own. This sense of mine and not-mine - attachment for things considered as one’s own and indifference for things considered as not one’s own - is called ego which is the source of all grief, worry, fear and confusion. Rediscovering oneself to be really higher than one’s ego is the end of all sorrows arising out of false identification or relationship.
So Krishna went to the bottom of this grief, sorrow, misery and suffering and explained that a wise man does not have the sense of ‘I’, ‘me’ and ‘mine’. Such a man is not bound by any tie or attachment of any kind.
naasato vidyate bhaavo naabhaavo vidyate satah
ubhayorapi drishto’ntastwanayos tattwadarshibhih (Bhagwat Gita: Chap. Two verse 16)
The English translation of the verse is given as: The unreal has no existence. The Real never ceases to be (never ceases to exist). Men possessed of the knowledge of the Truth fully know both these. The material objects belong to the Prakruti or nature. The nature is an ever changing entity. The human body and it five sheaths is also a part of nature and it is subject to birth and death. In fact the changes in the body is so fast and persistent that it changes by the second, even millisecond so much so that the body you see before closing your eyes is not the same when you open them. If we observe closely, we will realize that the body was not there when one was not born nor it will remain when one dies.
This verse also indicates that the mental tranquility can occur only through right interpretation of life.  Right interpretation of life involves knowing what is real and what is un-Real. We know that the life is finite. The body changes every moment, mind evolves and intellect grows with the passage of time.  Each change in the body for example from childhood to youth and from youth to old age results in the constant death to its previous state. Body, mind and intellect constitute the continuous succession of the changes and all of them cannot be real. A thing which never remains the same for any given period is un-Real.  The whole of the phenomenal world must be unreal because no one state in it endures even for a fraction of the time.
But there must be some real entity behind these changes.  For the changes to take place there must be some changeless substratum just as a river bed is necessary for the rivers to flow.  In order to hold together innumerable experiences at the levels of body, mind and intellect and to give them a cohesive whole which is called life, a changeless substratum is required for all.
That something which remains unchanged all through the changes is the Real and it is nothing other than the Self in all, the Pure Awareness, and Consciousness. What is changing must be unreal and what is constant must be real. When the soul is overpowered by ignorance, the un-Real which is the names and forms of the phenomenal world, veils the unchanging reality - the Atman, Consciousness - which manifest and which is not conditioned by causality. This Self is the unchanging Witness of the changes in the relative world as in the case of the river bed and a flowing river. This Awareness by which one becomes conscious of things in one's life - because of which one is considered alive, but for which one will have no existence in the given embodiment - That Spiritual Entity, Eternal, All Pervading, Unborn and Undying, the One Changeless factor is the Infinite in him.  And this is the Atman, Consciousness which is the Real.
Maya in Gita
By reason of delusion, man takes wring to be right. We see how Arjuna was led to make a difference between kinsman and non-kinsmen. To demonstrate that this is a vain distinction, Lord Krishana distinguishes between body ( not-Self) and Atman (Self) and shows that while bodies are impermanent and several, Atman is permanent and one. The gunas or prakriti within us and without us are maya which dazzales us and blinds us astray. The bondage, the separateness, the diversity is caused by this maya. The world of name and form strikes no our senses, the various ornaments of gold, for instance, appear to us as so many different ornaments, the multitudinous waves appear to us as so many waves, but we do not see the gold and the unchanging sea, we do not see the Nameless and the Formless of which we see numerous forms.
Lord Krishna in Bhagavad-Gita gives details about the 'Maya' in its various chapters.
"mama yonir mahad brahma
tasmin garbham dadhamy aham
sambhavah sarva-bhutanam
tato bhavati bharata" (Bhagwat Gita: Chap. Fourteen verse 3)
"Sri Krishna says: O Arjuna, My womb is the great Nature (Prakriti or MAYA) which is the source of birth of all living entities, and it is in that I place the germ (embryo of life). Thus it makes possible the births of all living beings."
"sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita" (Bhagwat Gita: Chap. Fourteen verse 4)

"Sri Krishna says: O Arjuna, It should be understood that all species of life, are made possible by birth in this material nature (Prakriti or MAYA), and that I am the seed-giving father."
"prakrityaiva cha karmani
kriyamanani sarvasah
yah pasyati tathatmanam
akartaram sa pasyati" (Bhagwat Gita: Chap.Thirteen verse 30)
"Sri Krishna says: O Arjuna, One who can see that all activities are performed by the nature (Maya) alone and sees that the self does nothing, actually sees." (The Self is the silent witness).
Ramakrishna on Maya
Ramakrishna acknowledged the power of Maya in life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him Maya was God. He discovered that maya operates in the relative world in two ways and he termed these "avidyamaya" and "vidyamaya.' Avidyamaya sustains lower planes, but vidyamaya is enlightening, including qualities like kindness. Vidyamaya elevates a man to a better consciousness. With the help of vidyamaya he then gets free of maya, if only for a while. The two aspects of maya are two forces of creation.
In the guru Ramakrishna's experience, Maya was divine. Ramakrishna "did not, like a Vedantic scholar, repudiate the world as maya, but gave it a spiritual status, seeing in it the manifestation of Chit and Ananda." Ramakrishna had a "vision of the divine Maya, the inscrutable Power of God, by which the universe is created and sustained."
Personal Reflection
We need to know the difference between body and Atman because body is impermanent while the Atman is permanent. Effort is within the man’s control, not the fruit thereof. All he has to do is to decide his course of conduct or duty on each occasion and persevere in it, unconcerned about the result. Fulfilment of one’s duty in the spirit of detachment or selflessness leads to freedom. St. Ignatius of Loyola would say in this line, work as though everything depends on you and pray as though everything depends on God.  We are very much aware that none of us is fully governed by one the three gunas- sattva, rajas or tamas. We need to rise to a state in which we are governed predominantly by the sattva principle, until at last we rise beyond the three and are Perfect Man. The illustration from the physical world would suffice our wish. Take water, which in its solid state remains on the earth: it cannot ascend until it is rarefied into steam. But once it is rarefied into steam it rises up in the sky where at last it is transformed into clouds which drop down in the form of rain and fructify and bless the earth. We are all like water, we have to strive so to rarefy ourselves that all the ego in us perishes and we merge in the infinite to the eternal good of all.”[5]    
The purpose of human life is to realize the truth and work for unity with the Divine. The senses draw us towards the sense objects and through the  process of attraction or repulsion give us feelings of joy or suffering, rendering our minds unstable and vulnerable most of  the time. The world draws us into its vortex of confusion and misery as we try to embrace it. There is no escape for us from this world of illusion, unless we wriggle out of our individualities and realize our true nature. We all are subject to it. Those who think they are not are in fact in greater danger because their minds have already become intoxicated by its blinding influence. Keeping us chained to our individual selves, making us do things which would result in frequent conflicts with the outside world, it binds us to our selfishness and our respective interests, building walls of isolation and ignorance all around us.
We cannot overcome this problem of our existence unless we learn to look at ourselves with a different awareness, hold back ourselves and our petty interests, and accept life as it comes to us. We cannot qualify for liberation from this world, unless we cease to be ourselves and stop all manner of struggling and striving and protecting and furthering our individual interests. There are of course divergent views about the true nature of the sensory world that exists all around us. These beliefs subsequently gave birth to the Dvaita and Advaita and Vishistadvaita schools of thought with further variations among them.
Conclusion
The true knowledge is that with the eye of which one sees each and every being in the universe in one’s self and then in God. True spiritual knowledge makes one rest in the vision of con-substantiality of the Self in man and God. The Gita succinctly sums up that the long section of the Mandaka, declares knowledge to be the sure boat to take even the most abandoned sinner across the ocean of sin, and describes the ways and means to find that knowledge of loving homage and service and repeated questioning and inquiry of a Master of knowledge.
The Bhagavad-Gita gives its own verdict on this subject, ‘The self is the enemy of the self and the self is also the friend of the self’.  The outer self is an enemy of the inner self when we become attached with the external world, turn selfish and egoistic and it is a friend when we become selfless and detached innerly.  It is only through self we can ultimately raise ourselves beyond our limited awareness and our illusory attitude towards life. It is fallacious to believe that God would come and rescue us from this problem, without the necessary effort from our side. Thus we find three gunas: sattvika, rajasa and tamasa at work in us. These three kinds of agents, act, perception, understanding, will, happiness, are described in order that man may ever bend his energies zestfully and without thought of success or failure (18: 26) to rise from the impure to the pure, from selfishness to selflessness, from darkness to light, from ignorance to knowledge.



[1] Richard L. Thompson, “Life: Real and Artificial,” God & Science: Divine Causation and the Laws of Nature (Delhi: Motilal Banarsidass Publishers Private Ltd., 2010), 114.
[2] Ibid., 114.
[3] Mahadev Desai, THE GOSPEL OF SELFLESS ACTION (Ahmedabad: Navajivan Publishing House, 1946), 41.
[4] Swami Chinmayananda, THE HOLY GEETA (Bombay: Central Chinmaya Mission Trust), 480.
[5] M. D. Weekly Letter, Young India 12-01-1928)
6. Internet

Thursday, June 30, 2011

Tuesday, March 8, 2011

Mail from Jesus to YOU

If you never felt pain, then how would you know that I am a Healer?


If you never had to pray, How would you know that I am a Deliverer?

If you never had a trial, how could you call yourself an overcomer?

If you never felt sadness, How would you know that I am a Comforter?

If you never made a mistake, How would you know that I am a forgiver?

If you knew all, How would you know that I will answer your questions?

If you never were in trouble, How would you know that I will come to
your rescue


If you never were broken, Then how would you know that I can make you whole?

If you never had a problem,How would you know that I can solve them?

If you never had any suffering, Then how would you know what I went through?

If you never went through the fire, Then how would you become pure?

If I gave you all things, How would you appreciate them?

If I never corrected you, How would you know that I love you?

If you had all power, Then how would you learn to depend on me?

If your life was perfect, Then what would you need me for?


Love,

Jesus

God our Father, walk through my house and take away all my worries and
illnesses and please watch over and heal my family in Jesus name, Amen.

Saturday, February 12, 2011

Changes and Challenges in Adolescence

INTRODUCTION

Adolescence, the transitional stage of development between childhood and adulthood, represents the period of time during which a person experiences a variety of biological changes. He or she encounters a number of emotional issues. Adolescence is marked by accelerated physical growth, development of reproductive organs, and changes in functioning of the neuroendocrine system. Adolescents experience frequent shifts of moods and emotional turbulence prompted by increased production of hormones. They go through different types of changes physical as well as psychological. Adolescents are often subjected to various sufferings and struggle, especially those who are from poor families. They are often targeted and sexually abused by their own family members. Very many times, they are even assaulted by their own fathers and brothers. Most of the times, minor girls are treated like animals. They become like vegetables in the hands of agents who buy and sell them as it is done with vegetables. In this paper, I will present the changes and challenges which the adolescents undergo during the growth as human beings and how they become victims of various sociological and other aspects in the society.

CHAPTER ONE

CHANGES IN ADOLESCENCE

Adolescence (12 - 18 years old) is a particularly hard time for children. They experience all kinds of new changes in their bodies and in their feelings. They often feel misunderstood as they struggle to leave behind their childhood and become adults. It is of the utmost importance to recognize that the huge fund of energy of the adolescent is due not simply to sexual development and indeed not simply to the endocrine system, but in part to an accentuation of the process of growth. This is connected with the fact that there is typically in adolescence enormous increase in activity in connection with almost everything from sports and horseplay to science and religion and philosophy, depending on the individual and the group.  There is a deepening and a broadening of life. This is in some degree a direct or indirect expression of sex energy, but it is as profound and as extensive as personality development itself.[1]  Adolescence has commonly been characterized by issues such as rebellious behaviour, lying, cheating, school performance problems, negative attitudes, disobedience and disrespect, sibling rivalry, drug and alcohol abuse, pressures from peers, depression, and issues of sexuality.

1.1 Physical Changes

The adolescents go through different types of changes during these periods. The onset of early adolescence is marked by rapid physical change. The changes associate with puberty a height spurt, the maturation of the reproductive systems, the appearance of secondary sex characteristics and redistribution of body weight.[2]

1.1.2 Puberty

Puberty is the stage where a child transforms from physical immaturity into becoming capable of reproduction. One of the first visible signs of puberty is a growth spurt - both in the child's size and shape. Boys experience the increased height and muscle mass. Boys often loose fat and become more angular and muscular, making them stronger as well.
The onset of puberty in girls occurs at approximately 11 years of age. They experience a growth in their breasts and a hip expansion. Sex organs change and mature and girls experience menarche, or their first menstruation.

1.1.3 Peer Interactions

Relationships with peers change at this time as well. Peer interaction increases even more than it did during middle childhood. High school students spend twice as much time with their peers outside school as they do with their parents or other adults. Adolescent peer groups function with less guidance and control from adults than do the peer groups of younger children. Instead of being confined to local neighbourhoods, adolescent peer groups draw their members from many neighbourhoods. As adolescents increasingly distance themselves from adults, most seek out members of the other sex. This gender reorganization is a major reason for reorganization of peer groups during adolescence. Peer groups increase in size at the same time that friendships and other close relationships increase in intensity.
1.1.4 Friendship
Both girls and boys develop intense friendships with other same sex children, who share the same interests. Girls, in particular, develop more intense intimate relationships with a few other girls. Boys develop less intense relationships with a greater number of other boys. Close friendships in the teen years have been seen to have positive benefits to the children. Although their general attitudes may be well formed, adolescents continually acquire new attitude, or changing their attitudes, toward specific people and objects.[3]
1.1.5 Parental Relationships
With respect to the teen years, parental relationships and parents' authority over their children decreases in relation to that of their children's peers. This is due to the increased time that children spend with their peers. The parent must now exercise even more authority through persuasion than they did earlier. However, it is good to know that most adolescents share their parents' values, and most prefer to talk about conflict rather than use outright anger and rejection to resolve a problem. Conflicts with parents at this time seem to center around on matters of taste, which may reflect larger issues of control.

1.1.6 Identity

Identity develops a great deal during the adolescent years. Existing identity and personality must be integrated with new sexual capacities and social relationships. There is a marked decline in self-esteem at the onset of adolescence, especially among girls.  This reflects the difficulties that teens have adjusting to biological and social changes. Self-esteem should rise throughout adolescence as the new teen adjusts to these changes. Identity formation is an activity that teens actively seek. They attempt to categorize themselves and define themselves through certain activities.

1.2 Emotional Changes

It is generally accepted that the emotions add richness to life. During adolescent period various emotional changes take place.
“Adolescents are excessively egoistic, regarding themselves as the center of the universe and the sole object of interest, and yet at no time in later life are they capable of so much self-sacrifice and devotion. They form the most passionate love relations, only to break them off as abruptly as they begin them. On the one hand, they throw themselves enthusiastically into the life of the community and, on the other hand, they have an overpowering longing for solitude.”[4]

1.2.1 Affection or the Tender Emotions

Affection is a two-way process. Not only should the adolescents receive affection but they should be trained to become interested in the well-fare on others.

1.2.2 Love as Associated with Sex

Strong affection and physical attraction combine to represent the emotion usually referred to as love between the sexes. The normal, healthy adolescent experiences great emotional satisfaction from companionship with a member of other sex. The adolescent may become attracted to one or more members of the opposite sex.[5]

1.2.3 Anger and Aggressive Behaviour

Most adolescents experience anger when their wishes are not fulfilled. This emotion arises out of personal feelings of insecurity. They are more subtle in their expression of anger, yet just as devastating. They make use of sarcasm and ridicule.[6] 

CHAPTER TWO 

COMMON PROBLEMS

In a perfect world, children and teens would grow up to be happy, healthy, functioning adults. However, there are hundreds of influences that they encounter throughout their early lives that will have an impact on their development - both in negative and positive ways. There are various issues and disorders that adolescents may face in the turbulent times of their teen years. An adolescent feels all kinds of pressures - from parents, school and peers. They are in a transitional period where they move from childhood to adulthood. Today’s adolescents face a number of pressing public health problems like-Unintentional injury, suicide, homicide, unplanned pregnancy, sexually transmitted diseases, substance abuse, etc. Perhaps even more disturbing is the fact that the leading causes of morbidity and mortality among our young people are usually preventable. While most teenagers escape a close brush with death, each year thousands of American youth are not as fortunate.

2.1 Motor Vehicle Accidents

Motor vehicle accidents kill more teenagers than all other causes combined with 15,000 deaths reported annually from automobile related injuries alone. Alcohol and other drugs are known to be factors in many of these fatalities.

2.2 Suicide

 Another sobering statistic is that the rate of adolescent suicide has tripled over the past three decades to 5,000 per year. It is estimated that there are 50-200 attempts for every death by suicide. Many adolescents also succumb to pressures on how to look, feel and act in a society obsessed with people’s appearances and with the desire for immediate gratification.

2.3 Eating Disorders

Eating disorders have also become very common as the preoccupation with thinness supersedes a desire to be healthy and teenagers often resort to desperate or even dangerous methods of weight control.
2.4 Conduct Disorder
Conduct disorder is a complicated group of behavioural and emotional problems in youngsters. Children and adolescents with this disorder have great difficulty following rules and behaving in a socially acceptable way. They are often viewed by other children, adults and social agencies as "bad" or delinquent, rather than mentally ill.
2.5 Social Network
There is the presence of other psychological disorders, including antisocial behaviours, mania and aggressive tendencies, in teens who have a strong Facebook presence. It develops increased absence from school and likelihood of developing stomach aches, sleeping problems, anxiety and depression, in teens who overdose in technology on a daily basis, including Facebook and video games. It also lowers the reading retention rates for students who most frequently had Facebook open on their computers during the 15-minute study period
2.6 Alcohol and Drug Abuse

In the 15-21 year age range, 50% of deaths (from accidents, homicides, suicides) involve alcohol or drug abuse. Drugs and alcohol also contribute to physical and sexual aggression such as assault or rape. Possible stages of teenage experience with alcohol and drugs include abstinence (non-use), experimentation, regular use (both recreational and compensatory for other problems), abuse, and dependency. Repeated and regular recreational use can lead to other problems like anxiety and depression. Some teenagers regularly use drugs or alcohol to compensate for anxiety, depression, or a lack of positive social skills.

American high school age youths have a higher level of illicit drug use than those of any other industrialized nation. Roughly 60% of American students try an illegal drug such as marijuana, amphetamines, heroin and other opiates, cocaine or barbiturates. Alcohols depress the central nervous system. Although many people think that alcohol makes one “high” at its greatest levels of concentration, it can cause death by suppressing the breath.[7]

2.7 Sexual Abuse  
                                                                                                                                                                                               
Child sexual abuse has been reported up to 80,000 times a year, but the number of unreported instances is far greater, because the children are afraid to tell anyone what has happened, and the legal procedure for validating an episode is difficult. The problem should be identified, the abuse stopped, and the child should receive professional help. The long-term emotional and psychological damage of sexual abuse can be devastating to the child.

Child sexual abuse can take place within the family, by a parent, step-parent, sibling or other relative; or outside the home, for example, by a friend, neighbour, child care person, teacher, or stranger. When sexual abuse has occurred, a child can develop a variety of distressing feelings, thoughts and behaviours.

Very often minor girls are abused by their own fathers. For instance, a 14 years old girl from Kerala was allegedly raped by her own father. He even allegedly pushed her into the sex trade. She states that “A heavily- built man assaulted me. I bled profusely.”[8] She complained to the police that her father had pushed her into and organized sex racket. It now turns out that over 18 months she was abused by 130 people across Kerala, Tamil Nadu and Karnataka. Most of the time minor girls are treated like animals. They become like vegetables in the hands of agents who buy and sell them as it is done with vegetables. “Minor girls are much sought after in the flesh trade. When a minor girl reaches a pimp, she alerts her clientele. There are people who are willing to pay Rs 1 lakh for a minor girl.”[9] Sex rackets are like whirlpools. Once a victim gets sucked into it, she cannot escape. They become helpless and hopeless in their lives. No remedy is found for their psychological and physical wounds especially for their social wounds. They are deprived of their basic right to live as human beings with a dignity. “The more time people are deprived of, the more life they are deprived of.”[10]

Each year in this country one million (one in ten) teenage girls become pregnant. The vast majority of these pregnancies are unplanned. There are also more than three million cases of sexually transmitted diseases, including HIV, reported among adolescents every year in this country.

Homeless youths are vulnerable to victimization, including robbery, rape, and assault. Also, homelessness often leads to initiation or escalation of substance use. High rates of externalizing and internalizing problems, including psychosis, have been found among this population. Moreover, high rates of risky sexual behaviour, including prostitution and survival sex (sex in exchange for money, drugs, or shelter); place these young people at risk for victimization and sexually transmitted diseases.

CONCLUSION

The adolescence is a very fragile period of a child. He or she goes through a various biological and psychological changes during this period. The adolescent period decides the future of a child. If a child receives due attention and guidance during this period then she or he realizes the value of life. In adolescence there is activation and a sensitization of the whole living system; and whatever interests are already there, whatever skills already exist, whatever values have taken shape earlier as a result of growth and learning, are ready for intensification, fresh direction. Skills ,  values, outlooks toward life tend to achieve more definite form and to be stimulated enriched, organized, enthusiastically cultivated, so that often the ground plan of life is laid in a relatively short time in this period of the first great accentuation of one’s powers. They should be handled very carefully so as to avoid any misunderstanding during their early life. Usually they find very difficult to adjust with the changes in their own body. In other words, the changes in their body challenge them badly. Let the children know the value and purpose of their life.         



BIBLIOGRAPHY:
Crow, Lester, D., and Crow, Alice. Child Psychology. New York: Barnes & Noble, Inc., 1953.
Freud, Anna. The Ego and the Mechanisms of Defence. New York: International University Press, Inc., 1966.
Morgan, Clifford, T., and King, Richard, A. Introduction to Psychology. New Delhi: Tata McGraw- Hill Publishing Company Ltd., 1975.
Murphy, Gardner. An Introduction to Psychology. Calcutta: Oxford & IBH Publishing Company, 1972.
Newman, Barbara, M., and Newman, Philip, R. Development Through Life A Psychosocial Approach.        California: Books/Cole Publishing Company Pacific Grove, 1991.
Pandikattu, Kuruvilla. This Too Will Pass Away. Pune: Jnanam Publication, 2003.
Philip, Shaju. “130 Accused 1 Victim.” The Sunday Express. August 7, 2011.



                                                                                                                                                                                                                                                                                                                       












[1] Gardner Murphy, An Introduction to Psychology (Calcutta: Oxford & IBH Publishing Co., 1972), 78.
[2] Barbara M. Newman and Newman, Development Through Life, 5th edition (California: Books/ Cole Publishing Company Pacific Grove, 1991), 368-372.
[3] Clifford T. Morgan and King, Introduction to Psychology (New Delhi: Tata McGraw- Hill Publishing Company Ltd., 1975), 387.
[4] Anna Freud, The Ego and the Mechanisms of Defence (New York: International University Press, Inc., 1966), 137-138.
[5] Lester D. Crow and Crow, Child Psychology (New York: Barnes and Noble, Inc., 1953), 77-80.
[6] Ibid., 82.
[7] Barbara M. Newman and Newman, Development Through Life, 405.
[8] Shaju Philip, “130 Accused 1 Victim,” The Sunday Express (August 7, 2011), 9.
[9] Ibid.
[10] Kuruvella Pandikattu, This too Will Pass Away (Pune: Jnanam Publication, 2003), 59.