1

 

 

A. THE MOVEMENT

 

 

2

1

1    DEVASARANA DEVELOPMENT MOVEMENT*

 

Founding

Devasaranaramaya, a Christian monastery on indigenous lines, was founded at Hevadivela, a village near Rambukkana, on November, 1957. In 1960, it moved to Ibbagamuva, a village near Kurunagala.

Aramaya Life

First, there was the living of the aramaya life - the exploring of monastic disciplines of both East and West, attempting to live alongside the people, and seeking a way of life based on true dharma.

Dialogue

Gradually, dialogue developed with the surrounding villages. First, moving among the bhikkus and the people, at grass roots, and being in touch with them. There was also a Library and Community Centre at the Aramaya so that people could drop in when they wished to. Then, meet­ings were held to discuss common problems. These were attended by people of different religions and ideologies – mainly Buddhist, Christian, and Marxist.

Liturgy

A new Sinhala Office Book – the VandanaPotha – was worked out for the regular chanting of the Opus Dei, the work of God (1967).   A new

 

* An article published in the 25th Anniversary Souvenir of the Diocese of Kurunagala of the Church of Ceylon (1975).

 

3

 

form of the Eucharist was also evolved (1960). These were basically Christian but enabled the participation of Buddhists and Marxists in dialogue. Later, a radical New World liturgy (Nava Lo Vandanaj, which may be called a para-liturgical form, was created to enable full partici­pation by people of all religions and ideologies (1973). The common theme or concern is the movement for development, justice and liberation – its joys and struggles – its heights and depths. These liturgies were the articu­lation and crystallization of years of living dialogue, and are an attempt to integrate the values of the past with the values of the new world.

People's Committee for Land Reform

As the Aramaya came increasingly into touch with the real needs of the people the dialogue became more lively. The youth posed the prob­lem of unemployment. A Seminar was held (1969). Study of the causes and remedies led to the recognition that the whole subject of land reform had to be studied at depth. This, in turn, was connected with criticism of "the old society" and working towards the building of "the new society and the new man". For this purpose, the dialogue was organized in the form of an open People's Committee for Land Reform. This met at the Devasaranaramaya, at the Madhya Maha Vidyalaya (Central College), and at the Dehelgamuva Temple (November 1970 to February 1971). Young and old from various walks of life were present. All the meetings were held in Sinhala. The attendance averaged about 100. The pattern of meeting was leading by resource personnel, discussion in groups, open sessions. Books lists were compiled and books passed round for solid corporate study between meetings.

Conscientization, Action-Reflection.

Through it all, there was growing awareness of the dynamics of the liberation struggle and the need for continuous action-reflection in order to work towards radical change. This was fostered by organizing of shramadana ("gift of labor") for particular village needs, in conjunction with the People's Committee meetings.

Collective Farm

The youth were always pressing us to act. This led to the founding of a Collective Farm in June 1971. The Aramaya land was given to settle youth on the land. At the moment, there are twelve young people develop­ing fourteen acres of land (1974). They hold the land in common, have worked out their constitution and developed their own leadership. This is not only an attempt to provide employment but to make a contribution,

 

4

 

however small, to the tasks of building a socialist society. The collective farm is an attempt to evolve a new form of social organization that would end the exploitation of the many by the few. Human relationships will be transformed. Human resources will be motivated and mobilized to build a better society for all.

Community Life and Consultation

Sevaka Devananda is the only professed sevaka (Sevaka, meaning one who serves, is the word used in place of monk). About half a dozen others have tested their vocation to the Aramaya life and, though they did not remain, have, during their stay, made a very valuable contribution to the development of the common life. Further, volunteers and others stay­ing for varying periods have made an immense contribution. So there has always been community life in the Aramaya. Now, community life is en­riched by the presence of the collective farmers.

The Aramaya community has always worked in close consultation with its friends and supporters (Dayakas). A fair number of them visit us regularly and take part in our meetings and consultations. They have thought things out with us and have helped us to keep going and keep moving. They have been a great strength.

The Bishop of the Diocese of Kurunagala is the Upadhyaya of the Aramaya. The Upadhyaya is a link with the authority and tradition of the Church. It means preceptor or spiritual "guru" – a combination of teacher, adviser, guide and friend. (Similar to that of Visitor in western religious communities). The Aramaya deeply values its link with the Church and owes much to the Church. But it must claim the freedom of responsible experiment involving risk. It has to make positive contacts with a changing world and evolve a new style of life relevant to a new situation.

The ideas and actions of the Aramaya have from time to time aroused conflict and opposition, which have sometimes reached critical proportions. But it has been our experience that conflict could be creative and is, indeed, an essential part of constructive progress.

There is periodic evaluation and constant self-criticism. We are conscious of weakness and failure. There is still a long way to go! But there has also been growth and development and we are learning valuable lessons, as we go along, for the building of the future.

 

5

2

2    ACTION AND CONTEMPLATION*

 

Secular Aim

The immediate aim of this year's anniversary program is to pave the way for a project on the Aramaya land that will promote economic development and help the unemployed, in however small a way. This is part of the dialogue with the secular world that the Aramaya is already involved in – though still in a very elementary way – as it comes into con­tact with the real problems of people. At the moment there is a small community centre in which there is a library, a table-tennis table, and a carrom-board. We are now being moved to a further development in activity. We must mention that a problem is involved here – namely, that while such action has its usefulness and the personal concern is important, we must never fail to bear in mind the limited value and indeed, the somewhat reactionary nature of patch-work social service. We must always, therefore, be searching for a way of action that is fundamentally related to progressive social change. For instance, how is the use of this Aramaya land to be related to the use of other Church and Temple Land? How is it to be related to the use of other similar land in the area? What is the best use of the vast tracts of coconut land in the area and the income they yield? Are the present owners to be allowed undisturbed possession of these assets in the foreseeable future? Are they capable of making a creative response to the demands of the present social situation? If not, what are the alternatives? We believe that the Church should be concerned and involved in such questions and not be merely engaged – ostrich-fashion – in so-called "good-works".

 

* Extract from a Consultation Paper sent by Devasaranaramaya to its friends and supporters, September 1969.

 

6

 

Action and Contemplation

However, the background or atmosphere of prayer and meditation in which any kind of activity takes place is all-important. A deep spirit of prayer and meditation with real renunciation and detachment is essential to the life of an Aramaya. This does not mean that an Aramaya must not engage in activity. What is wrong is that activity is often accompanied by loss of the spirit of prayer and meditation and of real renunciation and detachment. But this need not necessarily happen. Action and contem­plation can and must be held together by a certain spirit or grace. What is really most important, they can only be held together by this spirit or grace working through a fellowship of persons contemplating and acting together in love and righteousness. Contemplation is tested and deepened by action and action likewise tested and deepened by contemplation.

Religious Aim

Thus, though the immediate aim of the anniversary program is concerned with secular dialogue, dialogue at the religious level is, always, a most important aim of the Aramaya, and has to be carefully and sensitively thought out. We may hope to deepen our relations with our Buddhist neighbors, both clergy and lay. They take an important part in the anniversary program and it is essential that they and, more import­ant, the religion they follow should be treated with due courtesy and honor.

There is a need here for an intimate understanding of the local situation and for real sensitivity. Sensitivity is not the same thing as sen­timentality and thus there is also the need for clear thinking. Over a long period of time we have thought over the principles involved. We have kept in contact with similar thinking and experiment by authorities in other parts of the world. We have consulted with friends of the Aramaya and brethren in the Church at large, and try our best to give due heed to the voice of authority. But we cannot proceed according to a rule of thumb. There must be reasonable freedom to act as the spirit moves. This needs the understanding and, to some extent, cooperation, of both those in authority in the Church and lay people. We are most thankful to God that, despite some opposition from time to time, we have received a measure of understanding and co-operation that encourages us to go on.

Family Life

It may also be mentioned that what has been said, with regard to the Aramaya, of the need for a deep spirit of prayer and meditation with real

 

7

 

renunciation and detachment is also true of the normal family in the world. What should be comparatively obvious, clear, and simple (though not easy) in the life of the Aramaya may well be more complicated and subtle and less obvious in the normal family life. Ultimately what has to be renounced by all is the self (or rather false self or ego) in order that a true way of life may be gained for all.

Family Life and Monastic Life

As to whether the monastic life or the normal family life is more difficult and as to which is the higher state, who can judge? What can be said is that both have been found necessary - in diverse cultures and in diverse periods of history. Each has a distinctive and a complementary witness and service to offer, each may, in a deep sense, help and sustain the other, while both have common human concerns.

When St. Paul said "Are they servants of Christ? I am mad to speak like this, but I can outdo them". (2 Corinthians 11.23). "Are they servants of Christ? I speak as a fool, I am more" (old translation). His real concern is not to contrast the normal state of family life with the priestly or monastic state but to point to the depths and heights of the life of sacrifice. He then goes on to point out this understanding of weakness. It is quite clear that he does not speak here as a superman, above the con­cerns, the weaknesses and temptations of normal men. In fact, in 1 Timothy 1.15, he speaks of himself as "the chief of sinners". But he also has a message about the transformation, the transfiguration of weakness, which he learned in his confrontation with Christ: "Power comes to its full strength in weakness" (2 Corinthians 12.9). There is a mystery here which each person has to explore for himself. There is, in the midst of sorrow and difficulty, a true source of strength which has to be sought and found, from which comes that spirit or grace which transforms and transfigures life. So faith has to be a living experience.                            

 

8

3

3    ACCOUNTABILITY*

 

It is an axiom of government – whether in Church or State – that accountability of the authorities to the people is essential if there is to be active and responsible participation by the people.

This principle of accountability applies supremely so to the home. The more parents are "open" with their children about the management of the affairs of the home and give them a real sense of sharing in every­thing, the more will children tend to grow in a sense of duty and responsibility.

For the sake of records, and also because we believe it would be of some interest, we have decided to disclose all our assets and make a statement on our past finances (from the beginning), in so far as we are able.

Here it must be emphasized that the ideal of poverty in the Gospel is essentially poverty in spirit, and not an end in itself. Material poverty can be a school in which poverty in spirit is learnt so that the way is shown for the right use of the wonderful gifts of God's creation, for His glory. The monk's witness of detachment, for instance, serves to help society and the home in the creative stewardship of resources.

But the phrase "poverty in spirit" is not an entirely satisfactory phrase. The attempt of the translators of the New English Bible to arrive at a fitting translation of Matthew 5.3 is most enlightening in this regard. The old translation “ Blessed are the poor in spirit” was re-translated “How blest are those who know that they are poor” in the first edition of the new translation and later changed to “How blest are those who know their need of God”.

 

* Extract from "Statement on Devasaranaramaya Finances", November 1970.

 

9

 

We are always very conscious what a responsibility it is to be dependent on the gifts of the people. We know that these gifts are given with real concern and in a fellowship of prayer. We are deeply thankful and we in turn, are concerned about the life and witness of our supporters and remember them with prayer and love. We have to encourage each other to grow in the life of commitment and service.

The ideals and aims of Devasaranaramaya are known and understood by a fairly small number of people both in the Church and outside. But we are profoundly thankful that there are, among this number, people from all walks of life and from all communities, from both village and town. We are kept going materially mainly by small cheques and postal orders and other small donations, both for the Meals Calendar and for our life in gen­eral. Most of these are sent by people. But some of them are regular sub­scriptions. For instance, a parishioner of the Kurunagala Cathedral Parish has been personally collecting and forwarding monthly donations since July 1964. Then we get substantial contributions or rice and other gifts mostly in kind from our village Christians. All these gifts are a great help and encouragement to the Aramaya.

But more important than this, we are sustained spiritually by the fellowship of those who pray for us and those who visit us. Above all, we are grateful for frank criticism. We are immeasurably blessed by the fact that our closest friends are quite often our sternest critics. Volunteers, resident in Aramaya, lead the way in this and the Bishop, our Upadhyaya, is not far behind! This is a time of dynamic change. We are under judgment. But God trusts us and calls us to new ventures. We have to encourage each other to hold fast with thanksgiving to fundamentals and, at the same time, stimulate each other to be humble, open and flexible.

Some of the most daring experiments in the modern world have been initiated in the monastic orders. (Though of course some of the most conservative elements are also in the monastic orders!) Most of the monks of the Roman Catholic community of the Little Brothers of Jesus and of the Protestant community of Taize work in secular employment. They wear a "habit" only within the community house and in chapel. They consider earning their own living an essential part of identification with the secular world and the world of the poor. Alms are used not for their own maintenance but for service to others and mission work. Here we may remember that Jesus Christ himself was a carpenter and never wore any-

 

10

 

thing but lay dress. It is his lay dress that has become our 'habit'.

We ourselves are not entirely happy at living on the alms of the people. We try to, at least, grow our own vegetables. We haven't succeeded very much so far. We have been exploring ways of developing the Devasarana land with unemployed youth. But here we have not yet been able to work out a proper plan. We will continue our efforts.

At the same time, we must remember that, in the East especially, the tradition of religious alms is strong and draws out the best in people. The one who receives is the real giver. The host thanks the guest. Further, again, especially in the East, the traditional image of the monastic life, with its symbols of renunciation and dedication, does still serve as a witness to spiritual realities and still has the power to draw the people. Also, depen­dence on alms is a way of identification with the beggar and the outcast.

We may also mention here that we do not accept financial help from abroad. This is part of the attempted commitment to indigenous values and to a position of powerlessness. This does not signify a narrow attitude to the outside world. As time goes on we may modify this stand, in associ­ation with our Buddhist friends.

So we have to continue to creatively think out the economic order­ing of our life together with the spiritual perspectives with which it is intimately connected.

Postscript - A Year Later

Now in 1971, after fourteen years, we are becoming involved in development work together with those of other religions and ideologies - with the people, for the people. We are learning and applying farming techniques as well as concerning ourselves in social and political develop­ment. We believe the time has come when we may be open to help from whoever thinks what we are doing is worthwhile and deserving of help.

 

11

4

4    CRITICAL UNIVERSITY*

 

Critical University

People today demand that religion be relevant to life. It is felt that both religious doctrines and institutions have lost touch with reality, do not answer men's needs and thus require radical reform. There is wide­spread revolt with regard to secular theories, customs, and institutions, political parties and government. There is a mood – widely prevalent -which is not prepared to take anything for granted and questions all assumptions. It demands action and results.

At the same time, there are the positive achievements of past ages as well as the positive achievements of this modern age. These are not merely facts of history. They are a part of present realities. They have a powerful impact on people's lives. Realism demands taking account of these, too.

So, in the struggle for relevance, involvement and radical reform, how can real depth and a wide vision be ensured? For this, must there not be not only action but contemplation? In fact, must not action and contemplation be held together each testing and deepening the other? This year’s anniversary program explores these problems.

An important feature of life in Lanka as in the world community at large, is that people of different religions and races work together in many spheres of activity. The kind of religious dialogue that is a part of this anniversary program is still not very common. It sometimes

 

* An article published in the 25th Anniversary Souvenir of the Diocese of Kurunagala of the Church of Ceylon (1975).

 

12

 

gives rise to doubt and criticism. But it is increasingly becoming more widely practiced and people are finding it meaningful and worthwhile. It is a pattern of things to come. When people meet together in the right spirit to understand and share each others’ deepest and innermost insights and convictions, then their cooperation in social and political activity becomes more fruitful. Today, dialogue, resulting in stimulating cross-fertilization both in ideas and action, is becoming increasingly common not only between the great world religions but between the world religions and Marxism and secularism too. So we hope many will join in this program in a spirit of openness to, and common search for the truth in the problems we have to face.

The term “Critical University” has been used to indicate the intended spirit of the anniversary  program, however far we may or may not, in the event, fall short of the aim.

Thanksgiving and Communion

The dialogue sermon on Poya day morning will be followed by a community rite of public worship. Variously known as the Eucharist (i.e. the Thanksgiving), the Holy Communion, the Last Super, and the Mass. Friends of other religions will be welcome to be present at this though only Christians will participate in the ceremonial sharing of the food. Their presence will not in any way compromise their loyalty to their own religions. This note about the rite is given here to make this clear by explaining its significance.

Every religion seeks a way of release and deliverance from the predicament of sin and suffering. A tremendous effort is required both by the individual and by common action in society to solve the complex problems that have to be faced. Here it is essential to contemplate with thanksgiving the powerful forces at work in history – forces both, divine and human, seen and unseen – that can transform life, bringing order out of chaos, light into the darkness, and freedom from slavery. It is dharma, which is lovely in the beginning, lovely in the middle, and lovely in the ending, that can lift both individuals and peoples out of despondency and sloth, and give them the conviction and resolution necessary to make history.

So when Christians meet together for public worship, they rejoice with thanksgiving for the life, death and resurrection of the Lord Jesus Christ. This is for them the way to comprehend the powerful creative and redemptive forces at work in the universe. It enables them to understand their own nature and, indeed, all nature to realize their true potentialities 

 

13

 

as well as to be on guard against divisive and destructive forces. It also enables them to see the value of all that is good in human heritage. They may thus understand the significance of other religions too and look forward to a time when all may be in love and righteousness.

So thanksgiving leads to communion. The great fact of the universe is love. A monumental and relentless struggle has to be waged against the evils of want, corruption, division, and violence. The breaking and sharing of bread in the community rite symbolizes the calling of all humanity to join in this great enterprise in a spirit of faith and sacrifice. From each, according to his ability, to each, according to his need. We seek a new heaven and a new earth.