Bede Griffiths: Difference between revisions
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Father Bede Griffiths (1906-1993) was one of the greatest mystics and thinkers of the twentieth-century. He was educated at Oxford and became a Benedictine monk and scholar. For the last 37 years of his life, Father Griffiths lived and worked in Southern India, where he developed a spiritual understanding that transcended all religious dogma. | |||
Bede Griffiths (December 17, 1906 – May 13, 1993), was born Alan Richard Griffiths and later known as Swami Dayananda ("bliss of compassion"). He was a Benedictine monk of the Camaldolese Congregation of the Order of Saint Benedict (O.S.B. Cam.), who lived in [[ashram]]s in South India and became a noted [[Yoga|yogi]]. He was a leader in the development of dialogue between [[Christianity]] and [[Hinduism]] as part of the Christian Ashram Movement. | Bede Griffiths (December 17, 1906 – May 13, 1993), was born Alan Richard Griffiths and later known as Swami Dayananda ("bliss of compassion"). He was a Benedictine monk of the Camaldolese Congregation of the Order of Saint Benedict (O.S.B. Cam.), who lived in [[ashram]]s in South India and became a noted [[Yoga|yogi]]. He was a leader in the development of dialogue between [[Christianity]] and [[Hinduism]] as part of the Christian Ashram Movement. | ||
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After a number of years of monastic life in England and Scotland, Griffiths met Father Benedict Alapatt, a European-born monk of Indian ancestry who wanted to establish a monastery in India. Griffiths had already been introduced to Eastern thought, yoga and the Vedas and took interest in this proposed project. In 1955, he and Father Alapatt went to India, attempting to establish a monastery near Bangalore. In 1958 Griffiths left the location, saying that he found it "too Western".<ref>Pascaline Coff OSB, "Man, Monk, Mystic," The Bede Griffiths Trust, at [http://www.bedegriffiths.com/bede-griffiths]</ref> | After a number of years of monastic life in England and Scotland, Griffiths met Father Benedict Alapatt, a European-born monk of Indian ancestry who wanted to establish a monastery in India. Griffiths had already been introduced to Eastern thought, yoga and the Vedas and took interest in this proposed project. In 1955, he and Father Alapatt went to India, attempting to establish a monastery near Bangalore. In 1958 Griffiths left the location, saying that he found it "too Western".<ref>Pascaline Coff OSB, "Man, Monk, Mystic," The Bede Griffiths Trust, at [http://www.bedegriffiths.com/bede-griffiths]</ref> | ||
Griffiths then joined with a Belgian monk, Father Francis Acharya | Griffiths then joined with a Belgian monk, Father Francis Acharya, to establish Kristiya Sanyasa Samaj, Kurisumala Ashram (Mountain of the Cross), a Syriac Rite monastery of the Syro-Malankara Catholic Church in Kerala. They sought to develop a form of monastic life based in the Indian tradition, adopting the saffron garments of the Indian [[Sannyasa|sannyasin]]. At that point, Father Griffiths took the Sanskrit name "Dayananda" ("bliss of compassion"). During that time he continued his studies in the religions and cultures of India, writing Christ in India while there. He also visited the United States during the period, giving a number of talks about East-West dialogue and was also interviewed by CBS television. | ||
Later, in 1968, he moved to Shantivanam ("Forest of Peace") ashram in Tamil Nadu, which had been founded in 1950 by the French Benedictine monk Abhishiktananda (Dom Henri Le Saux OSB), from the Abbey of Kergonan, along with another Frenchman, the Abbé Jules Monchanin. The two had developed a religious lifestyle which was completely expressed in authentic Indian fashion, using English, Sanskrit and Tamil in their religious services. They had built the ashram buildings by hand, in the style of the poor of the country. Monchanin had died in 1957, though, and Le Saux wanted to devote himself to a hermit's life. Griffiths came with two other monks to assume life there and to allow Le Saux his wish. | Later, in 1968, he moved to Shantivanam ("Forest of Peace") ashram in Tamil Nadu, which had been founded in 1950 by the French Benedictine monk Abhishiktananda (Dom Henri Le Saux OSB), from the Abbey of Kergonan, along with another Frenchman, the Abbé Jules Monchanin. The two had developed a religious lifestyle which was completely expressed in authentic Indian fashion, using English, Sanskrit and Tamil in their religious services. They had built the ashram buildings by hand, in the style of the poor of the country. Monchanin had died in 1957, though, and Le Saux wanted to devote himself to a hermit's life. Griffiths came with two other monks to assume life there and to allow Le Saux his wish. | ||
Griffiths resumed his studies of Indian thought, trying to relate it to Christian theology. At this point, he became known as "Swami Dayananda" ("bliss of compassion"). He wrote 12 books on Hindu-Christian dialogue. During this period, Griffiths desired to reconnect himself with the Benedictine Order and sought a monastic congregation which would accept him in the way of life he had developed over the decades. He was welcomed by the Camaldolese monks and he and the ashram became a part of their congregation. | Griffiths resumed his studies of Indian thought, trying to relate it to Christian theology. At this point, he became known as "Swami Dayananda" ("bliss of compassion"). He wrote 12 books on Hindu-Christian dialogue. During this period, Griffiths desired to reconnect himself with the Benedictine Order and sought a monastic congregation which would accept him in the way of life he had developed over the decades. He was welcomed by the Camaldolese monks and he and the ashram became a part of their congregation. | ||
== Connection with the Theosophical Society == | == Connection with the Theosophical Society == | ||
Bede Griffiths delivered a lecture at the [[Theosophical Society in America]] in ???????????? 1970s or | Bede Griffiths delivered a lecture at the [[Theosophical Society in America]] in ???????????? 1970s or 1960s His belief in the brotherhood of all mankind and his attempt to bridge religious differences with interfaith dialogue make his writings appealing to Theosophists. | ||
Dora Kunz interviewed Father Griffiths in 1983. He told her how as a young man he first became interested in Eastern religions and philosophies. He discussed the differences between prayer, meditation, and contemplation from both the Christian and Indian points of view. He maintained that a devout seeker can experience the One Reality, but in different ways according to their respective traditions. Learning about other faiths can help enrich our understanding of our own faith, in his view, but we cannot hope to find or experience the underlying Unity at a doctrinal or theological level. We can only approach that divine Mystery within by leaving behind all religious dogma and experiencing that divine Reality within the sanctuary of our own hearts.<ref>"Interview with Father Bede Griffiths," available as a DVD at Quest Books Web page [http://www.questbooks.net/title.cfm?bookid=1875]</ref> | |||
== Impact == | == Impact == | ||
Revision as of 03:34, 25 April 2012
Father Bede Griffiths (1906-1993) was one of the greatest mystics and thinkers of the twentieth-century. He was educated at Oxford and became a Benedictine monk and scholar. For the last 37 years of his life, Father Griffiths lived and worked in Southern India, where he developed a spiritual understanding that transcended all religious dogma.
Bede Griffiths (December 17, 1906 – May 13, 1993), was born Alan Richard Griffiths and later known as Swami Dayananda ("bliss of compassion"). He was a Benedictine monk of the Camaldolese Congregation of the Order of Saint Benedict (O.S.B. Cam.), who lived in ashrams in South India and became a noted yogi. He was a leader in the development of dialogue between Christianity and Hinduism as part of the Christian Ashram Movement.
Early life and education
Griffiths was the youngest of three children of a middle class family that fell into hard times. An excellent student, he earned a scholarship to the University of Oxford where, in 1925, he began his studies in English literature and philosophy at Magdalen College. In his third year at university he came under the tutelage of the professor and Christian apologist C. S. Lewis who became a lifelong friend. Griffiths graduated from Oxford in 1929 with a degree in journalism. After a crisis in faith and a spiritual breakthrough, he left the Church of England in which he had been raised. After a stay at the Benedictine monastery of Prinknash Abbey in November 1931, he was received into the Roman Catholic Church.
Benedictine monastic life
Griffiths was received by the abbey as a postulant a month after his reception into the Catholic Church. On 29 December 1932, he entered the novitiate and was given the monastic name of "Bede". He made his profession in 1937 and was ordained to the Catholic priesthood in 1940.
After a number of years of monastic life in England and Scotland, Griffiths met Father Benedict Alapatt, a European-born monk of Indian ancestry who wanted to establish a monastery in India. Griffiths had already been introduced to Eastern thought, yoga and the Vedas and took interest in this proposed project. In 1955, he and Father Alapatt went to India, attempting to establish a monastery near Bangalore. In 1958 Griffiths left the location, saying that he found it "too Western".[1]
Griffiths then joined with a Belgian monk, Father Francis Acharya, to establish Kristiya Sanyasa Samaj, Kurisumala Ashram (Mountain of the Cross), a Syriac Rite monastery of the Syro-Malankara Catholic Church in Kerala. They sought to develop a form of monastic life based in the Indian tradition, adopting the saffron garments of the Indian sannyasin. At that point, Father Griffiths took the Sanskrit name "Dayananda" ("bliss of compassion"). During that time he continued his studies in the religions and cultures of India, writing Christ in India while there. He also visited the United States during the period, giving a number of talks about East-West dialogue and was also interviewed by CBS television.
Later, in 1968, he moved to Shantivanam ("Forest of Peace") ashram in Tamil Nadu, which had been founded in 1950 by the French Benedictine monk Abhishiktananda (Dom Henri Le Saux OSB), from the Abbey of Kergonan, along with another Frenchman, the Abbé Jules Monchanin. The two had developed a religious lifestyle which was completely expressed in authentic Indian fashion, using English, Sanskrit and Tamil in their religious services. They had built the ashram buildings by hand, in the style of the poor of the country. Monchanin had died in 1957, though, and Le Saux wanted to devote himself to a hermit's life. Griffiths came with two other monks to assume life there and to allow Le Saux his wish. Griffiths resumed his studies of Indian thought, trying to relate it to Christian theology. At this point, he became known as "Swami Dayananda" ("bliss of compassion"). He wrote 12 books on Hindu-Christian dialogue. During this period, Griffiths desired to reconnect himself with the Benedictine Order and sought a monastic congregation which would accept him in the way of life he had developed over the decades. He was welcomed by the Camaldolese monks and he and the ashram became a part of their congregation.
Connection with the Theosophical Society
Bede Griffiths delivered a lecture at the Theosophical Society in America in ???????????? 1970s or 1960s His belief in the brotherhood of all mankind and his attempt to bridge religious differences with interfaith dialogue make his writings appealing to Theosophists.
Dora Kunz interviewed Father Griffiths in 1983. He told her how as a young man he first became interested in Eastern religions and philosophies. He discussed the differences between prayer, meditation, and contemplation from both the Christian and Indian points of view. He maintained that a devout seeker can experience the One Reality, but in different ways according to their respective traditions. Learning about other faiths can help enrich our understanding of our own faith, in his view, but we cannot hope to find or experience the underlying Unity at a doctrinal or theological level. We can only approach that divine Mystery within by leaving behind all religious dogma and experiencing that divine Reality within the sanctuary of our own hearts.[2]
Impact
Bede Griffiths continues to have an impact through the Bede Griffiths Trust and the Camaldolese Institute for East-West Dialogue based at the American Camaldolese hermitage of New Camaldoli.[3] The archives of the Bede Griffiths Trust are located at the Graduate Theological Union in Berkeley, California.
Bibliography
- The Golden String: An Autobiography, (1954), Templegate Publishers, 1980 edition: ISBN 0-87243-163-0, Medio Media, 2003: ISBN 0-9725627-3-7
- Wayne Teasdale, Bede Griffiths: An Introduction to His Interspiritual Thought, Skylight Paths Publishing, 2003. ISBN 1-893361-77-2
- Christ in India: Essays Towards a Hindu-Christian Dialogue (1967), Templegate Publishers, 1984, ISBN 0-87243-134-7
- Return to the Center, (1976), Templegate Publishers, 1982, ISBN 0-87243-112-6
- Marriage of East and West: A Sequel to The Golden String, Templegate Publishers, 1982, ISBN 0-87243-105-3
- Cosmic Revelation: The Hindu Way to God, Templegate Publishers, 1983, ISBN 0-87243-119-3
- A New Vision of Reality: Western Science, Eastern Mysticism and Christian Faith, Templegate Publishers, 1990, ISBN 0-87243-180-0
- River of Compassion: A Christian Commentary on the Bhagavad Gita, (1987), Element Books, 1995 reprint: ISBN 0-8264-0769-2
- Bede Griffiths, Templegate Publishers, 1993, ISBN 0-87243-199-1
- The New Creation in Christ: Christian Meditation and Community, Templegate Publishers, 1994, ISBN 0-87243-209-2
- Psalms for Christian Prayer, Harpercollins, 1996, ISBN 0-00-627956-2. Co-editor with Roland R. Ropers.
- John Swindells (editor), A Human Search: Bede Griffiths Reflects on His Life: An Oral History, Triumph Books, 1997, ISBN 0-89243-935-1 (from 1992 Australian television documentary)
- Bruno Barnhart, O.S.B. Cam. (editor), The One Light: Bede Griffiths' Principle Writings, Templegate Publishers, 2001, ISBN 0-87243-254-8
- Thomas Matus, O.S.B. Cam. (editor), Bede Griffiths: Essential Writings, Orbis Books, 2004, ISBN 1-57075-200-1
- "The Relation of Ultimate Truth to the Life of the World." Arunodayam (Sep. 1962) 7-9; (Nov. 1962) 5-8.
- "God and the Life of the World: A Christian View." Religion and Society 9/3 (Sep. 1962) 50-58.
- India and the Sacrament. Ernakulam: Lumen Institute, 1964.
- Christian Ashram: Essays towards a Hindu-Christian Dialogue. London: DLT, 1966.
Notes
^ Profile of Bede Griffiths "This man is dangerous", An Overgrown Path website, July 30, 2008 [2] ^ Renee Weber, Dialogues With Scientists and Sages: The Search for Unity (1986), Routledge & Kegan Paul, ISBN 0-7102-0655-0, p. 163 ^ "Bede Griffiths:Meeting the Dalai Lama" by Meath Conlin on his website, Diverse Journeys, 22 June 2010 [3] ^ Bede Griffiths' Trust website, [4] [edit]External links