Practice of Virtues: Chapter - 7

Mystical Experience of Blessed Mariam Thresia Practice of Virtues
CHAPTER – 7
PRACTICE OF VIRTUES
A virtue is a habitual and firm disposition to do the good. It allows the person
to give the best of one. The virtues which are acquired by education, by deliberate
acts and perseverance are purified and elevated by divine grace. 1 The virtues
contribute to Christian perfection and holiness. St. Teresa emphasises the practice of
three virtues, namely humility, detachment and charity for a beginner. “It is essential
that we understand how important they are in helping us preserve our inward and
outward peace. One of these is love for each other, the second is detachment from all
created things and the third, true humility which is the most important of these and
embracing all the rest.”2
1. Humility
St. Teresa of Avila says: “Humility is the principal virtue that people who pray
must practise.”3 Humility is considered as the knowledge of the truth about oneself as
one stands in the sight of God who sees through and through, and fidelity to act
according to that knowledge. 4 St Teresa of Avila gives great importance for self
knowledge for entering into interior mansions. She insists that one has to continue to
cultivate it even if one reaches the heavens. “It is absurd to think that we can enter
heaven without first entering our own souls, without getting to know ourselves, and
reflecting upon the wretchedness of our own nature and what we owe to God and
continually imploring His mercy.”5 A true sign of having the virtue of humility is that
even if God never grants any favours, He will give the soul peace and resignation to
His will with which the soul will be more contend than others with favours. She
considered humility as the ointment for the soul’s wounds. Lack of humility prevents
the progress in the spiritual journey.6
1
CCC, 341, 342.
2
St. Teresa of Avila, The Way of Perfection, trans. Henry L. Carrigan Jr., Mumbai: (St. Paul’s
Publications, 2004), 27.
3
St. Teresa of Avila, The Way of Perfection, 64.
4
Alban Goodier, An Introduction to the Study of Ascetical and Mystical Theology, Milwaukee: (The
Bruce Publishing Com.), 184.
5
St. Teresa of Avila, Interior Castle, 53.
6
St. Teresa of Avila, Interior Castle, 62, 65, 66.
69
1.1 Mariam Thresia – The Humble Servant

Thresia practised the virtue of humility in a supreme manner. She followed the
footsteps of her beloved Master, Jesus, who took the form of a servant, humbled
himself, and became obedient unto death (Phil, 2:8). St. Teresa of Avila opines: “God
is the sovereign truth and to be humble is to walk in truth.”7 The more one approaches
God, the more one sees one’s own littleness and limitations with reference to the
infinite perfection of God. Thresia regarded herself as a ‘sinner’ even though she was
receiving the special graces. Child Thresia had an extraordinary awareness about
sinfulness. At the age of six Thresia knew what sin was and started making confession
once a month.8 She hated sin and even what was considered as venial sins, she wanted
to confess as early as possible.9 Apart from sacramental confession, she was humble
enough to share openly her imperfections and faults with others. In a letter to her
spiritual father she wrote: “I find it very hard to move about since the evil in me
grows stronger. Hence at least now please have mercy on me and point out the faults
in me and make me practise necessary penance.”10 In letter 51 she wrote: “What shall
be done? I have gone wrong, gone wrong! Please forgive me, forgive me! Please pray
to God that at least in future I may be able to lead a virtuous life keeping myself away
from all such short comings.”11 In letter 24 she expresses her unworthiness even to
pray. “I have the fear to ask with my tongue and pray with my mind because of my
unworthiness.”12 In letter 3, she is expressing urgency to meet spiritual father because
of an unwelcome thought toward a person. 13 Self-disclosure is an act of great
humility.14
Thresia’s close union with God made her perceive the infinite abyss between
God, the creator and her, the creature. Out of the 55 letters in more than 25 she has
addressed herself as a ‘sinner’, ‘unworthy sinner’, ‘miserable sinner’ or ‘wretched
sinner’. In each of the letters 13, 11, 18, and 39, she has repeated it more than once.
To consider oneself in all sincerity as the lowest of men is a degree of humility rarely
7
8
M. Thresia, ‘Autobiography’, 29, 30,
9
Vithayathil, Diary, 126.
10
M. Thresia, ‘Letters’, 65.
11
12
13
14
Tanquerey, The Spiritual Life, 533.
70
found.15 Thresia considered herself as the lowest of all people. In one of her letters
she confessed: “I do not find anything to be proud of in this world. For me, as a
miserable sinner, there is nobody like me among the children of God; of poverty it is
very severe; as a poor person, I am the worst; as an ill person, my ailments are
manifold. Can such people feel proud? God has given me all these because of the evil
in me. I have no complaints whatsoever. Praise be to God.”16
1.2 Mariam Thresia – Higher Degree of Humility

The three degrees of humility proposed by St. Ignatius of Loyola in his
spiritual exercises will explain better Thresia’s humility.17
1.2.1 The First Degree of Humility

It consists in the perfect submission to the law of God. This degree is essential
for every Christian who wants to remain in the state of grace. Thresia was fervent in
living every minute detail of the laws. In fact she was over enthusiastic in obeying the
laws and instructing others to do the same. Mr. Mathai Valiaveetil, who helped
Thresia in many ways, testifies: “She was extremely zealous and fervent in her
observance of her religious duties. She was constant in them and never took
exemptions. For example, during the flood time on a Sunday all the other people
found it necessary to harvest the crops since the water was threatening them, the
Servant of God did not permit her workers to work on Sunday saying that the
sacredness of the day had to be kept up in spite of the possibility of even losing the
crop. She took extreme care not to make journeys on Sundays.”18
Thresia wrote in the autobiography how she abided by the laws while she was
at home. Her parents were happy about the household work she did, the interest she
took in praying and in teaching children. She did everything according to the personal
guidance of her spiritual father. She used to go to church everyday and make
confession and receive Holy Communion regularly.19
15
Tanquerey, The Spiritual Life, 533.
16
17
David L. Fleming, The Spiritual Exercises of St. Ignatius: A Literal Translation & A
Contemporary Reading, St. Louis : (The Institute of Jesuit Sources, 1991), 101.
18
Positio, ‘Summarium’, 68.
19
M. Thresia, ‘Autobiography’, 32, 34.
71
1.2.2 The Second Degree of Humility

It is more perfect. It consists in the indifference of the soul towards riches or
poverty, honour or shame, health or sickness provided the glory of God and the
salvation of souls are equally ensured. This is a disposition already implying great
perfection, and only a few souls attain it.
Thresia in her writings many times has expressed that she desires only the
glory of God. She never wished for the esteem of the world. A few examples: in the
catechism class the priest asked young Thresia to teach prayers to other children who
were not able to study well. When her family members and many others ridiculed her
for this, Thresia’s response was “I would offer all these for the glory of God.”20
She never complained about physical illness. In one letter she praises God for
her illness. “Last night my ailments became worse than usual. Praise be to God for
that.”21 On another occasion, as her illness was getting worse she was at the point of
complaining. So she asked the spiritual father permission to do more penance, to use
pillow stuffed with gravel and to use coarse jacket to overcome the temptation.22
In letter 38, Thresia praises God for the miseries of sin, poverty and illness.
She feels that no one in this world suffers like her on grounds of sinfulness. In the
same letter about the worldly fame she wrote: “I don’t care for worldly fame. I desire
so much to enjoy the glory of heaven. I do pray very earnestly that all of God’s
creatures must hate me and forsake me.”23 In letter 48 she wrote: “My nature is to be
indifferent to pain … I want only the strength to suffer. I never had an illness like this.
Please pray for me.”24
Thresia was indifferent to positions and honours. Very often she used to plead
with her spiritual father for removing her from the position of the superior of the
community.25 Whatever the reason, when there arise in the community some problem
of dislike or misunderstanding or murmurs; Mother Mariam Thresia, the superior,
with deep humility would ask the Sisters for a pardon.26
20
M. Thresia, ‘Autobiography’, 28.
21
22
M. Thresia, ‘Letters’, 65, 66.
23
M. Thresia, ‘Letters’, 80
24
25
26
72
Thresia enjoyed doing humble services to her subordinates and the

downtrodden. Mr. M.J. Varkey testifies: “She was always willing to render the most
humble services not only to her equals but also to the subordinates and the
downtrodden. She used to go to nurse the sick and the poor in their huts. She had real
pleasure in rendering humble services to them.” 27 Another witness, Mr. George
Ambooken also noted: “I have seen her doing menial work, such as cleaning the floor.
She took delight in moving with the low caste people, the poor and the miserable.”28
1.2.3 The Third Degree of Humility

It is the most perfect one. This is the degree of the perfect souls. Because of
exclusive love for Jesus and the desire to share His cross and get united to Him, the
soul prefers to enjoy poverty to riches, shame to honour, and humiliations to the glory
of God and salvation of souls. When a soul has reached that far, it is already on the
high road to sanctity.29
There are many instances in Thresia’s life were she expresses her desire to be
humiliated, and her great joy when publicly humiliated and dishonoured. The
following account by her spiritual father helps to substantiate her response to
humiliations:
Bishop John Menachery, suspected the extraordinary experiences of
Thresia as tricks played by the devils. He wrote an order of exorcism and
directed that it be posted in her bedroom and forbade her to receivey Holy
Communion everyday only once a week. As Thresia heard her spiritual
father read it out, she took that order and kissed it very gladly, saying:
“This is my fortunate reward”. Then it was pasted on the wall near to her
bed. Those who read it heaped ridicule on her. Hearing these criticisms
she was overjoyed with inner happiness. She even requested her spiritual
father to let the order be read publicly and to paste a copy on the church
door. But he did not heed to it. After one year, the order pasted on the
wall was damaged by cockroaches. Then Thresia begged the Bishop to
give another one to which he disagreed.30
27
28
29
Tanquerey, The Spiritual Life, 534, 535.
30
Vithayathil, Biography of Rev. Mother Mariam Thresia, 87.
73
Fr.Vithayathil acknowledges how Thresia sought to run away from public attention
and praises “When people praise her she feels greatly grieved and distressed. She used
to speak about this with great anguish. She kept telling her spiritual father that she
wanted to get away from her house to a place of solitude.”31 While helping the sinners
to turn away from their sins, they used to scorn, laugh at and shower abuses on
Thresia. For the love of the Lord and for the salvation of the souls and with great
humility and patience she continued to counsel them and pray for them until they
turned to the right path.32 In the ministry of visiting the families, Thresia risked her
reputation. Chevalier K.C. Chacko has recorded:
The scandals and scathing criticisms that could be and actually were
hurled at a youthful girl of marriageable age, going about the
neighbouring areas to help the sick and the destitute, would have been
exceedingly vituperative. The finer sentiments of reserve or modesty and
not necessarily pride, would have deterred many a girl from such ventures.
For a young girl to expose herself to such damaging, vituperative
criticism is perhaps the most heroic expression of humility one could
imagine.33
Thresia’s desire for public humiliation is revealed from the exhortation

given to the Sisters:
“Humility does not consist in the cleaning the latrines. There is no benefit
in simply reciting the rosaries and prayers. What a great blessing and
treasure to get a correction publicly in the community. Through whom do
we get such a great treasure? May God give me such treasures. You must
desire and pray to God that you be given occasions for humiliations.
Didn’t our Lord get all these? When we get such occasions rejoice for
having a share in the suffering of our God.”34
Thresia taught nothing that she did not practise. She considered public
humiliation a treasure in as much as through them one can have a share in the
humiliations of Christ. She prayed earnestly for them and even desired that ‘all God’s
creatures must hate me and forsake me’. And when she got them she rejoiced for the
love for ‘my Lord’ and for the salvation of the souls.
31
32
Vithayathil, Diary, 124, 125.
33
Chacko, Mother Mariam Thresia, 185.
34
M. Thresia, ‘Exhortations’, 128.
74
2. Detachment
St. Teresa of Avila says: “We must practise detachment, for if we perform it
perfectly it includes everything else. If we do not concern ourselves with created
things, but embrace the Creator alone, God will infuse the virtues into us in such a
way that we do not have to wage war much longer. The Lord will defend us from the
devils and the whole world.”35 Detachment thus becomes an expression of mystical
experience. A soul desiring for mystical union can never find satisfaction in the
created things. It strives to transcend them and go beyond. The detachment of the soul
must include mainly three things, first, from the external matters like riches, comforts,
sensual gratifications etc., secondly, from inordinate affection to relatives and friends,
and thirdly, from the self. Detachment from the self is more difficult than the other
two. To be detached from the self includes detachment from self-will, good name and
reputation, self indulgence and self love, joys and consolations from spiritual
endeavours, wickedness and evil ways of living etc. If the soul does not renounce its
love for the self, it cannot enjoy the freedom of the spirit which allows it to soar high
to its Maker. Total detachment leads one to true freedom and gives true security in the
spiritual progress.36
2.1 Detachment in Mariam Thresia

“The kingdom of heaven is like treasure hidden in a field, which a man found
and covered up. Then in his joy he goes and sells all that he has and buys that field ...
a merchant in search of fine pearls, who on finding one pearl of great value, went and
sold all that he had and bought it” (Mt.13:44-46). When Mariam Thresia found the
valuable pearl in the love of God, she could detach herself from every other joys of
this world and consider it as refuse (Phil, 3:8). Thresia’s detachment in the various
areas of life is discussed below:
2.1.1 Detachment from Material and Temporal Things.

From childhood Thresia had unusual awareness of the vanity of temporal or
worldly enjoyments. Fr. Vithayathil says:
35
St. Teresa of Avila, The Way of Perfection, 39.
36
St. Teresa of Avila, The Way of Perfection, 41-51; D’Souza, Teresian Mysticism and Yoga, 32-35;
Chrysogonus of Jesus Eucharistic, Saint Teresa of Jesus, trans. Stanislaus & Philip, Vemsur:
(Teresian press, 1985), 57.
75
She disliked special clothes, ornaments and other embellishments. Her

beauty and splendour was in the modesty of her dress and demeanour.
She would run away from bad companions and feel sad on seeing them
do anything wrong. She gave up games and enjoyments in order to
maintain the memory of the presence of God. When her mother
compelled her to take part in marriage celebrations, she would make
excuses not to go. This child, who had dedicated herself to God even
when she was three years and a half old, sacrificed her sleep and prayed
for long at night.37
There is an amazing incident recorded by her spiritual father to verify her

detachment from temporal things. Thanda, Thresia’s mother wanted her to wear gold
ornaments according to the custom of the Thomas Christians. So she had Thresia’s
earlobes pierced to make her wear earrings made of gold. Thresia had made up her
mind to dedicate herself to God and live as a virgin. Hence she tore off her ear lobes
twice so as to fail her mother’s repeated efforts to make her wear earrings.38 Thresia’s
attitude of detachment from money and worldly affairs is very vividly articulated in
her letter 16.
I too believe that the life in this world is just a sojourn. If so, isn’t not
madness to worry much about worldly affairs? Even if we hoard much
money at the end we will have to renounce everything and go. If our heart
is like a mirror nobody can take it away from us. We will shine like a
lamp in the presence of God at the end. Is there any other great treasure
like this? 39
2.1.2 Detachment from Sense Satisfaction

When her mother gave her better quality food, she would accept it readily but
would give it to someone else with no one noticing it.40 Love and concern for others
was her overriding drive. From the age of five she used to abstain from meat and eat
curries adding bitter stuff to it.41 She remained detached from the care and comforts of
37
38
39
40
41
76
the body. She objected to treatments for improving health; instead, she kept her trust
in God. 42 She was aware of the benefits when body got weakened. She wrote:
“Whenever I got sick, I used to keep quiet about it and would keep on helping my
mother in every possible way.” 43 Thresia exhorted Sisters: “Don’t give much
importance to your body! It will some day be decomposed. It is to be controlled as
much as possible, and the soul is to be nourished. Try to enrich it.”44
2.1.3 Detachment from Creatures.

Thresia loved everyone but she loved them in God. In one of her letters she
has confessed that she has nobody to share her difficulties with except her spiritual
father: “I should come to you Father, for getting peace of mind. There is no other way
out… God will reward you for all the troubles.”45 Though she had only the spiritual
father who could understand her fully and support her, she had a detached relationship
with him. She acknowledges: “I love the Father only on account of God.”46 In her
trials and difficulties she never desired for sympathy from others. In fact she wanted
them to hate her. She wrote: “I do pray very earnestly that all of God’s creatures must
hate me and forsake me.”47 When people spoke ill of her she said: “May be it is God’s
will … I do resign myself to it totally.”48
2.1.4 Detachment from Self

“If anyone would come after me, let him deny himself and take up his cross
and follow me. For whoever would save his life will lose it and whoever loses his life
for my sake and the gospel’s will save it” (Mk.8: 34, 35). The demand of Jesus to
follow Him or to get united to His love is the detachment from one’s own self. In St.
John’s terms, by hating one’s own self one will keep it for eternal life (Jn. 12:25).
Thresia not only detached herself from external things and creatures, but denying her
will from all that are related to her self, she practised the virtue of detachment in its
perfection. In the midst of great suffering she said “If this be God’s will, I accept it
joyfully and with great satisfaction. I do strongly believe that God will not ask us to
suffer anything beyond our capacity.” 49 Thresia’s detachment from self is clearly
proved in her conformity to the will of God.
42
43
44
45
46
47
M. Thresia, ‘Letters’, 80
48
49
77
In her exhortations she asked the Sisters to practise detachment. “What is most
needed for Sisters is mortification of self-will. I do specially remind that you should
practise self denial in everything.”50 “All honours and high positions are transitory.
Don’t wish for worldly honours.”51 “Sometimes Superiors will find fault with you for
the mistakes that you have not made. Then you must keep silence without bringing in
any excuses.”52
To attain spiritual perfection she taught them: “I have no permission even to

possess a piece of paper lying down on the floor which I like to have, my hands are
tied up. I have no eyes to see it, no hands to take it, no ears to hear about the worldly
things, no legs to walk with, no capacity to eat or drink and to talk, and no intelligence
to reason out. Do you ever say ‘Let my body suffer, let my body die to this world, let
my soul ever live’. Work always for the greater glory of God.”53
The benefits derived from the practice of the virtue of detachment as

enumerated by St. John of the Cross are as follows: the soul acquires liberty of the
spirit, tranquillity, humility, recollection of the senses, angelic likeness to God; body
becomes the worthy temple of the spirit, easily conquers the temptations and grow in
virtues.54 Thresia had practised the virtue of detachment in a heroic way. Hence she
could enjoy the above mentioned benefits which helped her soar high to attain union
with God.
3. Charity
Mutual love or charity is a “theological virtue infused by God into the will, by
which we love God for Himself above all things, and ourselves and neighbour for
God.”55 St. Teresa of Avila says “True perfection consists in the love of God and love
of neighbour, and the more nearly perfect is our observance of these two
commandments, the nearer to perfection we shall be.”56 In another place in the same
book she makes it very clear that perfection consists not in consolations but in the
50
51
52
53
54
St. John of the Cross ‘The Ascent of Mount Carmel’, III, chap. 16-22.
55
Royo & Aumann, Theology of Christian Perfection, 401.
56
78
practice of charity.57 Though charity is the core of Christian living, the soul in this
stage may not be perfect in charity. Its love is governed by reason. Controlled by
mortifications and penances, and performing acts of charity, the soul in this stage
acquires prudence and discretion and an order in life.58 As the soul progresses in this
virtue, the following effects are visible: great detachment from the created things,
total submission to God’s will, spirit of sacrifice, readiness to accept trials and
sufferings for the love of Jesus crucified, great zeal for the service of others, interior
peace and spiritual joy of living in God’s grace.59
Mariam Thresia practised the virtue of charity in the most heroic way. Her
charity can be viewed in two dimensions, love of God and love of neighbour.
3.1 Love of God

Thresia loved God for Himself above all things. The opening words of her
autobiography reveal the intensity of love she had for God as a child. In the original
manuscript of the book, the expression is, Thresia experienced a deep agony in her
soul from her childhood thanks to her intense desire to love God. The translation of
her mystical expression ente atmavu klesiccirinnu (had deep agony in her soul) is
missing in the Writings published. Actually the whole of her life she was exerting her
maximum to quench the extreme thirst she felt in her soul to love her Beloved in the
most passionate way.
At the age of three or four she offered herself to the Lord.60 From that tender
age she exhibited great enthusiasm to study religious matters and yearning for
meditating on the passion of the Lord.61 It was that intense love which impelled her to
bypass sleep and pray in the nights, practise severe penance, detach herself from
worldly enjoyments, forgo tasty food, take risks to receive the sacraments, neglect her
companion’s ridicules against her religious fervour. 62 She based her whole life on
total trust and self - abandonment to the holy will of God and found the essence of her
life in a pure intense love of God. At the age of nine she committed totally to God
57
58
59
Aumann, Spiritual Theology, 270.
60
Vithayathil, Diary, 2
61
62
M. Thresia, ‘Autobiography’, 25-29.
79
taking the vow of perpetual virginity, and chose Jesus as her bridegroom.63 It was her
deep love to be alone with Him that gave her idea of sneaking away to the wooded
hills, or join a convent or work there as a maid. As she was always vigilant to fulfil
His holy will, she could very easily say ‘yes’ to His plan of her staying at home.64
Thresia’s love of God is her ardent love for the crucified Jesus. The picture of
a God dying on the cross in atonement of the sins of the world was deeply imprinted
on her imagination.65 Fr. Anselm testifies her love of God:
She was especially struck by the love of God shown to mankind through
His sufferings. This helped her to grow in the passion of our Lord ... this
devotion to the passion of our Lord grew with her age until her death.
This in fact gave her the courage to endure everything patiently and to
take up sufferings generously for the love of God.66
Thresia’s heart ached when she saw others offend her Beloved. Thresia with
deep humility but with great boldness asked her spiritual father to give an exhortation
before he would begin the Holy Mass, to people that they should not sadden the
Sacred Heart of Jesus.67 Thresia insisted on her followers offering their heart to God:
“My children, in order to become good, first offer your heart to the Lord. Then pray
hard that God may give you His heart. See! I have given my Lord my whole heart. I
don’t need anything in the world but the Lord.”68 That intense love for God haunted
her like a hunting dog all through her life.
3.2 Love for Neighbour

“This is the commandment that He has given us, that anyone who loves God
must also love his brother” (1Jn. 4:21). St. Teresa of Avila says that the true
perfection consists in love of God and love of neighbour.69 The powerful love that
Thresia experienced for God impelled her to go out of herself to the suffering
humanity. From the younger days Thresia’s love and concern for others was very
63
64
M. Thresia, ‘Autobiography’, 31, 32.
65
Chacko, Mother Mariam Thresia, 45.
66
67
68
69
80
visible in her sharing of food with the poor children.70 As she grew up, the words of
Jesus “As you did it to one of the least of these my brethren, you did it to me” (Mt. 25:
40) echoed in her. With fire in the heart and wings on the legs71, Thresia rushed to
serve Jesus in the suffering neighbours, the socially downcast, the depressed, dying
patients and sinners. In the letters to the spiritual father she has expressed her great
hope about the reward to those who help the destitute and convert the sinners to the
right path.72 In pursuit of winning souls for Christ Thresia took up great challenges.
She could envisage a new mission, ‘family apostolate’, of which the Church could
think only after Vatican II. Almost a century ago Thresia had the foresight to see the
dire need of family apostolate in the society.
Mr. Joseph Vithayathil, a witness to her charitable deeds appreciates her

selfless love for the neighbour:
A burning love of neighbour is manifested in the eagerness shown by her
in rendering service to the poor, sick and sinners. Social inhibitions of the
time did not prevent her from going to the homes of the poor, sick and
dying, particularly among the low caste people, giving succour, relief and
instruction. In fact, her special mission in life was to bear witness to
Christ by these acts of charity. This poor illiterate woman went about
doing good to others as our Lord did during His life on earth.73
Fr. Anselm emphasizes that Thresia did the challenging mission in the face of
strong criticism. 74 Thresia’s self sacrificing charity took several forms. It was the
divine love that impelled her for the service of humanity. A detailed study on her
contribution to the society is done in the third part of this thesis.
70
71
72
M. Thresia, ‘Letters’, 50, 51.
73
74
81

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Mystical Experience of Blessed Mariam Thresia Practice of Virtues

1.1 Mariam Thresia – The Humble Servant

1.2 Mariam Thresia – Higher Degree of Humility

1.2.1 The First Degree of Humility

1.2.2 The Second Degree of Humility

Thresia enjoyed doing humble services to her subordinates and the

1.2.3 The Third Degree of Humility

Thresia’s desire for public humiliation is revealed from the exhortation

2.1 Detachment in Mariam Thresia

2.1.1 Detachment from Material and Temporal Things.

She disliked special clothes, ornaments and other embellishments. Her

There is an amazing incident recorded by her spiritual father to verify her

2.1.2 Detachment from Sense Satisfaction

2.1.3 Detachment from Creatures.

2.1.4 Detachment from Self

To attain spiritual perfection she taught them: “I have no permission even to

The benefits derived from the practice of the virtue of detachment as

3.1 Love of God

3.2 Love for Neighbour

Mr. Joseph Vithayathil, a witness to her charitable deeds appreciates her

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