Benedictine Beacon

WELCOME

2010-07-03T14:28:00.000-07:00

Welcome to the "Benedictine Beacon," which focuses on
how ancient monastic thought might impact upon the issues
and interests held in our own time. Likely it would be more
beneficial to go to the earliest input--which is the "Introduction"
and then move your way forward.

[This blog is dedicated to the memory of an esteemed friend,
the late Rt. Rev. Leonard Vickers, third abbot of St. Anselm's
Abbey, Washington, D.C., and eighth abbot of Douai Abbey,
Woolhampton, England.]

(63) School for the Lord's Service

2010-06-17T12:06:00.000-07:00

"The term 'school' as it is used in 'school for the Lord's service'
is misleading if it carries any suggestion of a formal education.
Originally the word was used for a room or a hall in which people
assembled for a common purpose, and in the Rule it's usage
means a group who have come together for the common purpose
of seeking God...But the learning process is more analogous to
that of apprenticeship by which one person learns a skill from
another."
[Esther de Waal, SEEKING GOD: THE WAY OF ST. BENEDICT,
the Liturgical Press, 1984, p. 130.]

Comment: Esther de Waal is a well-known spiritual writer, who
has written several treatises on Benedictine Spirituality. Her
above paragraph hits upon a subject that has long interested
me, especially when it comes to my own experience.

I can appreciate the idea that "apprenticeship" is applicable,
when it involves becoming a Benedictine monk. At first there's
the Novice Master, than there's more formal schooling by a
Master of Studies that focuses more on monastic and religious
studies, and later some monks might attend a special house
of studies or a university.

And there's also the basics of the Rule, especially including
Lectio, Meditation, Contemplation (all related in a special way).
But most especially there's the education that comes living in
the close quarters of a monastery. That might be the hardest
part of an apprenticeship, getting up in the face of the other--
and keeping civilized, humane, humble, and sane.

Most of us outside the walls don't really have this kind of
focused learning experience, which is basically learning how
to be a monk whose priority is Seeking God and growing in
God. But there are some who surely try, such as the oblates
attached to a monastery but who usually live outside.

I have found the Oblate Formation program somewhat limited,
when it comes to any formal training within the monastery. It
usually consists of a few hours once a month, on a given Sunday.
There can be occasional seminars and retreats. And there are
handouts and book lists. More importantly, for some, is acquiring
a Benedictine spiritual director with whom one can meet more
directly at appointed meetings.

Overall this "School" for those other monastics (oblates or
non-traditional) is somewhat tenuous--in that what one learns
are the *fundamentals* of Benedictine life. For some, perhaps
the fundamentals would seem enough; but, for others who wish
to move farther along in this special School, it's pretty much left
to their own volition as to how far they might wish to progress.

There usually is the experience of some sort of community,
whether in a local church, or at the workplace, or other forms
of communal organizations. But if one learns in the School of
the Lord's Service, I should think a person would have to focus
on St. Benedict's specifics in his Rule--and somehow integrate
them into their behavior. That behavior surely carries out into
the world, into all those other countless communities beyond
the monastic confines. In other words this integration of the
monastic behavioral forms into one's own life is about
conversion, about becoming more a Benedictine soul that
can carry forth out in the greater world.

As for the academic learning, like in the monastery there are
different steps. Some remain at one stage, others move on to
other stages. This, too, can be achieved outside the walls.

There's always the huge repository of monastic books available,
wherein one can get a better grip on the Benedictine Way.
Beyond this, there's the "Seeking of God." How, where do we
find Such? There's Theology, Philosophy, and Religious Studies
available at all academic levels of learning.

Most importantly, however, is the working "within." It's about
trying to find God through prayer, meditation, and contemplation.
And, just maybe, it's also about finding your True Self. This
term is oft used in monastic and religious circles. Sometimes
it is related to another term, "True North." From what I can glean,
it's about discovering your spiritual self or the Great Self of
depth psychology. It can involve one's "personal myth"--our
archetypal infrastructure--and following the flow of such. But
especially for those monastically oriented, it's the discovery of
the Spirit Within.

Finally, at least for me, this special School is about where we
might be heading in this monastic process. Over the centuries
the goal has been defined, but in our own time we are once again
looking into new definitions that edge into our modern knowledge-
base when it comes to both outer and inner Reality.

(62) Being Eccentric

2010-05-13T11:41:00.000-07:00

"Paradoxically, though monks are said to be 'formed' into one way
of life, monasteries are full of people who feel free to be themselves,
often to the point of eccentricity..."
[Kathleen Norris, DAKOTA: A SPIRITUAL GEOGRAPHY, Tucker &
Fields, 1993, p. 115.]

Comment: Kathleen Norris is an ecumenical Benedictine Oblate,
who writes about community and monastery in the Great Plains,
where she lives. Her spiritual experience is her own, like those
monks who "feel free to be themselves."

As for eccentric monks, no doubt they are around. I haven't met
any personally, but I have read some of their ideas in books they
have written. There are monks who have expanded their spiritual
horizons to the point of being mind-boggling. Sometimes when I
read their material, I feel like an "old foggy."

I must say that I feel better when I come across the occasional
(published) eccentric monk, mainly because I certainly qualify
towards attaining eccentric status myself. But whatever might
"eccentric" mean within a monastic environment?

In a creedal environment, being eccentric can sometimes be
dangerous. Back in the bad old days, people could be burned
at the stake or condemned. Toeing the line still has its adherents.
But here now, in our own time, it would seem that we are in the
Days of Diversity. Lots of different outlooks, even in the monastic
world.

One shift I began to notice quite awhile ago was what is called
the "Monastic Inter-religious Dialogue." Perhaps it started with
Thomas Merton, the great Trappist, when he was allowed to
study Zen Buddhism and meet with Buddhist contemplatives.
After Merton's death, this dialogue with Benedictines and
Buddhist monks deepened. I remember while attending a
ceremony at a nearby monastery, I suddenly looked up after
hearing the swishing of saffron robes. There they were in
living color, genuine Buddhist monks present in a Benedictine
monastery.

This monastic dialogue has served to enrich Western monks,
especially bringing depth to their prayer life.

Probably the dialogue with the Buddhists was the beginning
towards probing into other religious outlooks. For example,
there are Benedictines who have examined the shamanic
experience both in Asia and North America. Other monks are
"seeing" how the Spirit might extend into our world in a myriad
of ways and events, far beyond any creedal system.

And, goodness, there's the occasional monk who fiddles in
the realm of Science Theory--toying with how new theoretic
insights might impact on our spiritual life. One spinoff is our
accruing knowledge of Natural Systems, leading to what is
now called "Eco-Spirituality."

But, in the end, I have to wonder whether dealing with the
modern Diversity of ideas is actually "eccentric." Keeping up
with the New Knowledge Base would seem most intelligent
when it comes trying to discern Ultimate Reality or the
Godhead.

On the other hand, the Benedictines are the keeper of a special
Treasure--their Monastic Tradition. Admittedly, this Tradition
rose up and out of Medieval Thought. And some of this ancient
thought is wise and smart. So it would seem the challenge for
our more eccentric monks and lay monastics might be how to
*integrate* their Past Heritage (of thought) with the Modern
Information and Ideas that beckon new ways of thinking--and
even of be-ing.

(61) Seeds of Calling

2010-04-09T11:29:00.000-07:00

"The vow of *conversatio morum* implies an intention and
desire to seek and to find God in the monastic life...in its
traditional wholeness, simplicity, and purity...as soon as the
vow of *conversio morum* is interpreted in the light of authentic
tradition, its inner meaning begins to be apparent. It is an
awakening to the sound of God's voice, calling us to the path
of life, to the way of humility and obedience..."
[Thomas Merton, MYSTICS & ZEN MASTERS, 1961, p. 156.]

Comment: The great Trappist believed that once we understood
*Conversio Morum," as interpreted in the light of authentic
tradition, intimating the monastic life, all will become apparent.
And he said, also, outside this authentic tradition that the
"calling" might be misunderstood, leaving a person tangled
in chaos.

At first I was inclined to dispute this approach by Merton, but
upon second thought I am now disposed to believe that he
might have been right.

I believe that in some unique way that everyone in this world
is "called" to their own particular path of life. But like the famous
Seeds Parable of Jesus, well that calling drops on different kinds
of soil. Some of the seeds are able to unfold successfully unto
their fullness, other seeds only measured by the circumstances,
and some die upon arrival.

The easy answer to this is to blame the person who cannot
bring forth their "calling". However, a deeper question might be
how aware is one to this calling, how much value do they place
in such?

In this world of ours today, the seeds of calling might die
outright because of ignorance. Merton recognizes that there
is a need for structure that enhances a person's awareness to
their sense of calling.

I don't necessarily believe that "authentic tradition" has to be
the monastic life when it comes to understanding more clearly
one's sense of calling, but it does seem need being enhanced
within a certain context.

Speaking for myself, before I moved more into a monastic
understanding of life, I embarked on a life that emphasized
Nobility. No not inherited nobility, but rather a life nobly lived.
As to where I got such ideas, they came from a structure
called Classical Philosophy--i.e., Platonism and Stoicism,
both based on Virtue.

I've been told by some Benedictines that forever so long,
the Order's monks have honored Classical Philosophy. Indeed
the Benedictines retrieved lost pagan books from the Muslims,
and saved them by copying them in their scriptoriums. It wasn't
only philosophy, but also naturalist and medical manuals that
they saved. And over time these earlier medieval Benedictines
started incorporating Classical Wisdom into their own spiritual
writings.

But I digress! In the final analysis, I do believe it more profitable
following one's calling through a structure that can carry it forth.
Just a tidbit here, if I may. I once heard a football coach actually
talk about his particular calling that led to his personal vocation,
and within the NFL he found the structure in which to unfold the
seeds of his calling unto their fullness.

(60) Love Qualified

2010-03-09T10:34:00.000-08:00

"The longer I live, the more I am aware of a reaching out for the
intimacy of a man-woman relationship. I am not thinking simply or
primarily of physical loving, but of the more wide-ranging trust or
intimacy which is at the heart of companionship, which involves
our affective sexuality, but which is distinct from physical intimacy."
[Dominic Gaisford, OSB, "Cast Your Bread on the Waters," in
A TOUCH OF GOD: EIGHT MONASTIC JOURNEYS, St. Bede;s
Publications, 1982, p. 164.]

Comment: "Love" is a word bandied about at so many levels of
human experience. Most of us love, fall in love, love in so many
expressed ways that such is hardly countable. On the other hand,
I have noticed in religious writings these tiers or categories of
Love as expressed by theologians, religious, and monastics.

And Fr. Dominic had the courage to write about his need for a
certain kind of love. At the time he wrote this article, he had been
long a monk at Worth Abbey, in England, as well as having had
served in Peru for a time. In other words, he was a seasoned
monk who had worked in a number of monastic capacities.

However, reading his sentences about his need for intimacy, it
was as if he were attaining towards a different kind of maturity,
not just going up the service ranks of being a monk. But because
he had declared living the celibate life, he needed to *qualify*
the terms of any love relationship he might hope to encounter.

Being outside the walls, though I can never count myself "wise"
when it comes to love, I rather imagine that it would be difficult
for a man and a woman to love one another without some sort
of physical intimacy. It's accomplished, of course, but it's far
from complete. Underneath any qualified love between the sexes
there's the glow burning away.

This *glow* stokes love, but under special circumstances I can
only presume that it's burn is controlled by a certain behavior
towards one another. No doubt it's do-able, but surely there
must be some sort of understanding between the two parties.
And maybe it's enough, though I suspect one side of the bond
will suffer more from the relationship than the other.

But one thing for sure, Love is a need whether a monk or not.

(59) Work

2010-03-08T10:40:00.000-08:00

"Work...must be congenial and satisfying if the spiritual life is to
develop normally: it cannot be all Cross and austerity."
[Cardinal Basil Hume, O.S.B., SEARCHING FOR GOD, Paulist
Press, 1977, p. 94.]

Comment: The late Basil Hume, once a Bendictine abbot, was
called to be the Catholic archbishop for England. He was well
loved, probably because he was gentle and wise. And I feel
quite lucky to have found this little pearl of wisdom as stated above.

Like the countless billions of other folk on this planet, I have worked.
I'm old enough to have seen my way through two careers, and now
I am embarking on a third life phase.

I have to admit to some considerable good fortune, in that my two
earlier careers were indeed "congenial and satisfying." But I have
to admit, also, that the times were right when I found myself in the
workplace. Coming from a small generation, too, I no doubt didn't
have the competition for positions that younger people now face.

So probably "luck" plays a big part when it comes to our work
situation. But luck isn't always with every person. Bad luck can
give one a raw deal. On the other hand, bad preparation nearly
always guarantees a poor hand when it comes to work. But
not everybody has the inclination towards academic study. Still
there's technical or vocational training. However, this presupposes
that a person *knows* the kind of effort or work that best suits him
or her. School testing, other forms of personality tests might help--
if one wants to bead-in more expertly where their talents lie.

Yet, not every one in this world has access to tests, to job availability,
etc. Our world lives on multiple tracks of existence, from the ultra-
urban to the agricultural realm to tribal societies. So finding that
good creative work that suits might be an impossibility.

Nonetheless, Cardinal Hume is surely on the mark when it comes
to work and its impact on the spiritual life. We are not necessarily
talking Religion here, but really more about our own personal human
spirit. If our work is creative and pleasant--and especially meaningful--
then we possess a happy spirit. And usually happy spirits spread
and share their happiness!

(58) Balance II

2010-02-04T10:42:00.000-08:00

"Balance is the word--and the way to Benedictine balance is
simply to live the life."
[Wulstan Mork, OSB, THE BENEDICTINE WAY, St. Bede's
Publications, 1980, p. 55.]

Comment: At the time of publication, Fr. Wulstan was a monk
at Marmion Abbey in Illinois. And though he wrote this book,
and several other books, the one small sentence above carried
within it the whole of the Benedictine Way!

I can only say that I am grateful, finally, to grasp this insight.
"Balance" can be very elusive, as I can well attest. Perhaps
the duration towards this condition might be easier inside the
monastery, where formation and fellow monks are there to
illustrate better their way of life. Outside the walls, the
challenge towards achieving balance surely is more demanding.

Without going into the precise details of the Benedictine Way,
I believe that I have formulated--at least for myself--a scheduled
approach to my day. It's about taking time out for certain
procedures, if you will. This kind of balance can prevent the
little cracks of chaos that might seep into one's day. On the
other hand, this kind of balance relates to an ordered life
that--in turn--holds the possibility for positive creativity.

However, there's a danger even here. I cannot presume for
others, but I (myself) have fallen afoul of *rigidity.* Living a
Benedictine life should flow as naturally as possible, gentle,
meaningful, satisfying. But learning one's way into living this
kind of balanced life might not only take time, but considerable
patience.

Consequently, I found that I had to be very patient with myself.
And figuratively not slap my hand every time I failed to follow
specific forms of the Benedictine Way. What worked for me was
when I finally reached a point towards understanding that the
process was *beneficial* for me. At that point I started to realize
the flow of the Benedictine Way far more easily.

Balance, too, lends very much towards Stability and Peace.

(57) Renewal

2009-12-16T13:59:00.000-08:00

"Wax and wane it will...the monastics say it this way:
A pilgrim was walking along a road when one day he
passed what seemed to be a monk sitting in a field.
Nearby, men were working on a stone building.
'You look like a monk,' the pilgrim said.
'I am that,' said the monk.
'Who is that working on the abbey?'
'My monks,' said the man. 'I am the abbot.'
'Oh, that's wonderful.' the pilgrim said, 'It's so good to
see a monastery going up.'
'We're tearing it down.' the abbot said.
'Tearing it down?' the pilgrim cried, 'Whatever for?'
'So we can see the sun rise at dawn,' the abbot said.

To lose something is often to renew it."
[Joan Chittister, O.S.B., THE FIRE IN THESE ASHES:
A SPIRITUALITY OF CONTEMPORARY RELIGIOUS LIFE,
1995, p. 77.]

Comment: Sr. Joan is a famous Benedictine, belonging
to a priory in Erie, PA. She has authored a number of books,
and this particular book is about the decline of the religious
orders--in that their numbers are dwindling, and their average
age is rising. Sr. Joan has hope and ideas how this situation
might be curtailed. But it has been some time since the
above book was published, and the decline continues.

I used to say "alas," after such a remark. But lately I have
been re-thinking this situation. First of all, the decline seems
"historical." It does not seem a temporary matter, though some
hoped it would be. It appears to be an on-going event (or
problem).

However, viewed as "historical," I have to wonder whether
the Spirit is devising new ways to be a monastic or religious.
Perhaps the hope for "renewal" might eventually be placed far
beyond the walls of a monastery--even beyond a particular
group or organization.

Still just pondering, but more and more there's continuous
emphasis on the religious life, the monastic, out-in-the-world.
Monastic forums, even back in the 1980s, talked about the
"New Monk" as described in Raimundo Panikkar's book
BLESSED SIMPLICITY: THE MONK AS AN UNIVERSAL
ARCHETYPE. Lots of ideas have surfaced during these
forums, and in monastic articles ever since.

Whether devised or accidental, these past three decades
many of the best monastic minds have essentially been
writing for a wide consumption of readers, who live outside
the walls. In effect their books are explaining their Tradition.

Once it was thought in Panikkar's forum that perhaps
monasteries could be like teaching facilities, enabling the
"New Monk" when it came to any serious monastic formation.
As far as I know, this hasn't happened in any depth--though
secular members of religious and monastic orders do receive
at least the rudiments.

Regardless, I am beginning to believe--whether unconsciously,
whether consciously--Benedictine monks and nuns have
definitely been spreading their Tradition's teachings through
the written word. And, in the end, this may be the best course
to take!

Not everybody can journey to a monastery, but they can
pick-up a book. Also, nowadays, we live in an expansive
world of Communications, where one can just flick on the
computer. In the old days one could trudge to the library or
the bookstore, but now it's easier switching to the Internet.

Anyway, the Benedictines have been busy--long building
websites, attending Net discussion groups, putting their
articles and abstracts online, advertising their upcoming books.
They seem nearly a "natural" in this world of Communication.
Why not, these are the folk who started the whole thing--way
back--with their scriptoriums!

In the end, these "historical" events could end-up strangely
surprising. Renewal is hopeful, but not predictable.

(56) A Book most Worthy

2009-12-04T12:53:00.000-08:00

Awhile back I came across a really excellent book, as put:
[Laura Swan, editor, THE BENEDICTINE TRADITION:
SPIRITUALITY IN HISTORY,Liturgical Press, 2007.]

Comment: For now I am not going to focus on something
specific in this book, but rather generally approach it. Laura
Swan, O.S.B. is a writer and spiritual director, and a member
of a Benedictine priory in Washington State.

As the editor of this book, she must have brought together
some of the best Benedictine minds when it comes to their
traditional history. The forepart of the book focuses on
those historical Benedictines who provided the supportive
foundations of their tradition. The articles are beautifully
written, very complete--and are also beautifully spiritual.
It's a good "read" all through!

If I may, I'll list the contents:
• Benedict and Scholastica.
• The Venerable Bede, Monk of Jarrow.
• Romuald of Ravenna.
• Anselm of Canterbury.
• Bernard of Clairvaux.
• Hildegard of Bingen.
• Gertrud the Great of Helfta.
• Dame Gertrude More.
• Blessed Columba Marmion.
* Raissa Maritain.
* Bede Griffiths.
• Trappist Martyrs of Tibhirine, Algeria.
• Benedictines and the Chant Tradition.
• Conference of Benedictine Prioresses.

And I especially appreciated the extensive treatment of the
"Chant." In recent years the Benedictine Monks of Santo
Domingo de Silos reintroduced the Chant to the world--and
from their CD sales, the world has loved it!

One of my younger family members is a fairly accomplished
musician, mainly popular music. But once he heard the
Chant he was hooked. He could not get enough of it. So
it would seem there is something that is deeply attractive
about the Chant, drawing people unexpected into its quiet,
soft repose.

Also, I liked the introductory and afterword remarks in this
book--because the writers realized that there is a "future" for
the Benedictine Tradition, in that in some strangely wonderful
way, the special spirituality of the Benedictines is also drawing
people unexpected.

(55) Canterbury Pantocrator

2009-11-30T12:53:00.000-08:00

Talking about a window at Canterbury Cathedral,
"For it is there in the centre and from it the window
still continues upward. First, the ascension, then
Pentecost, until the final panel shows Christ in
majesty, the pantocrator, seated on an orb, his right
hand upheld in blessing. *Solus ab eterno creo, cuneta
creata guberno.* Alone from eternity I create all things
and govern creation. Christ dominates the window as
he dominates the Rule.

"For the first offices of the day the light of the rising sun
would come streaming through that window. While this
for us today may be an aesthetic experience, for the
medieval onlooker it was much more. Of all the created
things which to them presented the image of the creator
in varying degrees, light was the most direct manifestation
of God. So not only did they stand daily in the presence
of a dramatic portrayal of the paschal mystery; they also
lived with the vision of the divine light transfiguring the
darkness of matter."
[Esther de Waal, SEEKING GOD: THE WAY OF BENEDICT,
Liturgical Press, 1984, p.80.]

Comment: At the time of this publication, Esther de Waal
lived at Canterbury. She was the wife of the Dean of the
Cathedral.

I was struck by her noting that the "first offices of the
day" were enveloped by the light of this window and the
great Pantocrator--the Lord of the Universe, the Cosmic
Christ.

Not privy to our modern day technology and our current
understanding of Cosmology, I have to wonder how the
Benedictine monks at medieval Canterbury must have
pondered over the universe, their universe?

The world-view back then was far different, set pretty
much in concrete by the Church. It was a layered universe,
with the Earth at its center. It was a fairly complicated
world-view that strangely supported the Church. Alas,
when this world-view tumbled--after scientists were
condemned--some executed--we now have our solar
system, Earth along with its other planets whirling around
our little sun, one of billions in our galaxy, which is one
of millions in our universe.

So, where's the Pantocrator in all this? Big question, with
only a few modern takers trying to work through unto an
answer. But if we wish to continue the Benedictine quest
"seeking God," I imagine we might as well get started.
However, it might mean exercising our creativity in ways
unimagined.

(54) Intuition & Reason

2009-11-23T18:49:00.000-08:00

"The experience of the subtle world depends on
intuitive insight...It is important to remember,
however, that in these investigations we do not
discard our reason. The method is to open
ourselves through intuition to these deeper
insights and then to try to understand them,
to relate them and appropriately to systematise
them through the reason. Reason and intutition
always have to be used together."
[Bede Griffiths, OSB (Cam), A NEW VISION OF
REALITY: WESTERN SCIENCE, EASTERN
MYSTICISM AND CHRISTIAN FAITH, Templegate,
1989, p. 266.]

Comment: The late Bede Griffiths was a great
Benedictine soul, who spent many years in
monastic dialogue with Hindu thought. He
was steeped in contemplative experience, oft
based not only on meditation but also
intuition.

Sometimes I wonder about our sense of intuition
when it comes towards our trying to understand
the Godhead. Probably if I really investigated
this as a project, I would encounter countless
paths--some familiar, most unfamiliar (at least
for me).

However, Fr. Bede blends the intuitive with our
capacity for reason. And that saves the day for
me. I'm not one to go off the deep end, so to speak.

On the other hand, reason can be too much of a
stern master--if we allow it. In the past, even
today, there was occasionally those who demanded
that Reason was the one and only! It was our new
toy, in that we had thrown our other capacities
aside.

But, happily, we have tired playing just with this
one new toy. We have returned to our other
toys, and are even discovering yet newer toys!

Okay--the "toys" are an analogy for our human
capabilities, wrapped in all sorts of potential.
And I do believe the spiritual milieu provides
a platform in which to play, play creatively!

(53) Truthfulness

2009-11-20T10:42:00.000-08:00

"Realizing that we are always in God's presence, we strive
after truthfulness and reject deceit and hypocrisy."
[Guy-Marie Oury, O.S.B., ST BENEDICT, BLESSED BY GOD,
Liturgical Press, 1980, p. 39.]

Comment: At the time of publication, Guy-Marie Oury was a
monk of the Abbey of Solesmes in France.

The above little sentence speaks of something immensely
important. Deceit is about deception--not just only about
deceiving someone else in an unseemly manner, but about
deceiving ourselves! We probably engage in self-deception
more than we realize. (Me? I'm guilty as charged.)

As to the "how and why" of self-deception, such remains a
private story for each and every individual. But when we do
engage in deceiving others, well that's another ball-of-wax.
There's all sorts of fraud. One that oft sticks out in our mind is
financial fraud. However, the one that sticks out in *my* mind
is spiritual fraud.

We have had many cases of fraudulent do-gooders, who oft
cover up financial fraud by preying on the spiritual good will
of believers. And it's not only cushioned in Religion, but also
in questionable charities. This all points to yet another issue:
hypocrisy.

People pretend to be who they are not, and such pretension
is usually connected with fraud. But this pretension, too, can
be connected with self-deception. In spiritual ways some of
us can presume a kind of "perfection" that gives them sway
over others, maybe even over themselves! Following specific
spiritual or religious prescriptions, we absolutely know that we
have "got it."

Maybe this is why I like the old Benedictine message that we
"stumble and get up again, over and over." There's a sincere
truthfulness in this old observation. There's also a practicality
in this, as I see it.

Being true to our self, admitting that we might stumble, reflects
our need to improve or to grow, to evolve. Via such truthfulness
we can become more conscious not only of our mistakes but
also of our potential.

There's that biblical adage about Truth that can set you free.
Of course, to be biblically correct, it's about understanding the
Truth of Jesus. Yet this adage has long morphed into other
meanings. But baseline, I believe, is becoming better towards
understanding the Truth about our self, about who we are,
about how we relate in this world, etc. Might take a lifetime,
but monastics realize this.

(52) The Malcontent

2009-11-18T09:29:00.000-08:00

"My monastic Odyssey is not quite [an] edifying tale...I was
even as a boy, the sort of person who hid in a barrel and ate
green apples, as a man, the sort of official who quickly became
first mate and thought of mutiny. It has been my fate to stumble
constantly into the wrong camp; my life has been a continuous
political campaign, full of chaos and muddle."
[Dom Fabian Glencross, "Monastic Malcontent," a contribution
in A TOUCH OF GOD: EIGHT MONASTIC JOURNEYS,
Maria Boulding (editor), St. Bede's Publications, 1970, p.137.]

Comment: I can empathize with the late Dom Fabian, a British
monk affiliated first with Downside and later with its spin-off,
Worth Abbey. He died in Peru, where Benedictines were yet
establishing a house in the "Third World."

Continuing, Dom Fabian put: "I am going to step into this world
and leave the rest behind...I have taken off my sixteenth-century
monastic costume because I cannot meet poor men, ordinary
men in a real world, dressed like a sober character in *Star Wars;*
ordinary Christians deserve to be treated with greater courtesy
and consideration. I find more and more that the people I came
to help know more about humility in the face of adversity,
about courage and self-discipline amid real personal difficulty,
than I have..."
[Ibid, p. 151.]

Just pondering, but maybe this malcontent monk might be the
face of the Benedictine future as it moves beyond the walls,
out into the world. Dom Fabian was an honest man, who did
not worship the forms but rather worked and lived in the *Real.*

(51) Malleable

2009-11-11T10:17:00.000-08:00

"Unfortunately the Rule of Saint Benedict has been largely
lost to our time. While Benedictine abbeys and monasteries
still function throughout the world, their number and influence
are small. The Rule itself is written in a context and language
that means little to our secular culture. Very few of us share
the same world view or religious beliefs as Saint Benedict.
Almost none of us want to, or could, retire to a monastery.
Nevertheless, at the heart of the Rule is a core of truth about
the human condition. It contains a series of brilliant insights
concerning how one might make ordinary life into something
deeply fulfilling."
[John McQuiston II, ALWAYS WE BEGIN AGAIN: THE
BENEDICTINE WAY OF LIVING, Morehouse Publishing,
1996, p. 4.]

Comment: As John McQuiston put, at the time his book was
published, he was a middle-aged lawyer who hadn't really
been very involved with spirituality nor the church. He
attended church, but it didn't seem to have an impact. Sounds
familiar.

On the other hand, he had arrived at a point in his life where
he was looking for something "more." That sounds familiar, too!

Due to a small variety of circumstances, Mr. McQuiston
stumbled over St. Benedict. He and his wife had made a
visit to England and toured through Canterbury Cathedral.
While there he met some people connected with a group
called the "Canterbury Trust," which is an American support
group of the cathedral--and especially focuses on the ancient
Benedictine roots of the cathedral.

Upon return to the U.S., he kept in touch with the Canterbury
Trust--and through his association with the group, John
McQuiston decided to probe deeper into the Benedictine
Tradition by reading some of the recent books on such.

Mr. McQuiston readily admits that he still is not enamored by
church, however it would seem he fell in love with the
Benedictine Rule! Nonetheless, he realized that the cultural
milieu--as well as the language--out of which it came can
hold back modern people. So John McQuiston decided to
re-write major parts of the Benedictine Rule, whilst careful to
keep the meaning intact. He re-worked the Rule for people
who were looking for meaning, for a reasonable discipline to
follow, that would enrich their lives, that would still reflect
the relationship with the Holy.

For McQuiston, the Rule of Benedict can be transliterated to
be meaningful on an *universal* level, meaningful for anyone
who has eyes to see, ears to hear. So he set forth doing this,
and I believe successfully so!

I read through his little book and came away feeling that
McQuiston did *not* take away from St. Benedict's Rule.
Via modern language he makes the Rule far more accessible
to people unimagined, people out in the world who not only
have never (or rarely) set foot in a church, much less thought
much of anything about monasticism. Nicely, McQuiston
has brought forth the truth and humanity that Benedict's Rule
embodies.

After reading through his little book, I felt that McQuiston's
effort has done no harm and, at the same time, has widened
the net--so to speak.

Maybe. as time rolls on, we will come to see that the
Benedictine Tradition can touch almost anyone, anywhere,
under any kind of circumstance. That's the kind of insight
that Benedict's little Rule provides. And it's malleable!

(50) Pathfinders

2009-11-07T11:16:00.000-08:00

"Bede had a new vision of reality: to transcend the cultural
limitations of the great religions that he saw had become
"fossilized" and to find a wisdom, a philosophy that can
reconcile differences and reveal the unity underlying all their
diversities. The need is to reclaim the 'perennial philosophy,'
the eternal wisdom in each religion. Bede was a seeker of unity.
His life's work was that of calling us to see the necessity of the
marriage of East and West...Bede often said 'My monastery is
the world.'"
[Sr. Maurus Allen, OSB, "Book Review: Bede Griffiths: Essential
Writings."] [Also, see Post 31, "Bede's Vision," in this blogsite.]

Comment: The late Sr. Maurus, OSB, was a member of the
Sacred Heart Monastery in Cullman, Alabama. She spent some
time at the Shantivanam Ashram in India studying the con-
templative tradition in Christianity and Hinduism under the
guidance of Bede Griffiths, a Camaldolese Benedictine monk.
At Cullman, she taught Christian yoga.

It is becoming obvious that Benedictine monastics are surely
moving onto the "cutting edge" when it comes to their efforts
to learn, to seek spiritually. No doubt I will continue to come
across some of these "new" efforts as I work deeper into these
kind of Benedictine studies. (It's obvious that these efforts
towards monastic "unity" are now no longer new to pathfinding
Benedictine professed, but they are to me!)

In my own case perhaps I could call myself a "pathfinder," but
in a different way. I have spent more years than I can count
working into an equally new realm: Science and Spirituality.
Some pathfinder Benedictines have forged into this new arena
as well.

Fr. Bede was one, when he included a section called "Western
Science" in one of his books. Indeed, he welcomed Rupert
Sheldrake--a biologist from Cambridge University--to spend
some time at his ashram where he wrote his famous treatise on
morphogenetic fields. Such a new, cutting-edge concept, yet
Fr. Bede gave encouragement to the young biologist.

Br. David Steindl-Rast, OSB, and Fr. Thomas Matus, OSB (Cam),
were also pioneers when it came to an interchange with Fritjof
Capra discussing new explorations into Science and Spirituality.
No doubt as I plod along in the "Benedictine World" I will discover
yet more of these special Benedictine pathfinders!

It's just that I wish I could have discovered these monastic
pathfinders into the NEW years ago. Probably reflecting my
earlier ignorance of these special people, I forged alone
walking my own path. Indeed I felt guilty most of the time,
because my walk took me into territories that somehow
I felt must be "beyond the pale." And now, only to discover,
that all along we have had these Benedictine pathfinders!

My fault, no one to blame but myself. No longer, however.
Instead of blame, instead of wallowing in guilt, I will fully
enjoy tracking these "new" paths of the Benedictine
Pathfinders!

(49) Disciplines

2009-11-04T09:47:00.000-08:00

"Author Richard Foster categorizes the classical spiritual
disciplines this way.
• Inward disciplines--meditation, prayer, fasting, study.
• Outward disciplines--simplicity, solitude, submission, service.
• Corporate disciplines--confession, worship, guidance, celebration."
[Loni Collins Pratt and Father Daniel Homan, OSB, BENEDICT'S
WAY, AN ANCIENT MONK'S INSIGHTS FOR A BALANCED LIFE,
LoyolaPress, 2000, p. 196.]

Comment: Loni Pratt is a lay devotee of the Benedictine Tradition,
and Fr. Daniel has been a monk for decades. They have also
written a book on "Hospitality," and maybe more that I have yet to
discover. This particular book is very practical, especially for one
who aspires towards living out the tenets of Benedictine spirituality.

Browsing through this book, I was really pleased to find such a
succinct presentation of the "classical disciplines." It would seem
they are all there, in a nutshell. However, working through all
these disciplines involves a lifetime.

I thought it might be interesting going to the dictionary and
reviewing what all these disciplines (words) might mean.
"Meditation" is about contemplating, pondering, musing on a
given subject. "Prayer" is a solemn request or a notation of
gratitude. "Fasting" is about abstaining. "Study" is about
devoting time and effort towards acquiring knowledge.

"Simplicity" is being easy to understand or to do. "Solitude" is
about enjoying being alone. "Submission" is about yielding to
a superior force or authority. "Service" is an act of assistance.

"Confession" can be an admission of one's guilt, or it can be
a statement of one's principles or faith. "Worship" shows
reverence and adoration for a deity. "Guidance" is about
counsel or direction. "Celebration" is about engaging in
joyful activity.

Reviewing all the different meanings of these words (disciplines),
I have to admit participating in all of them. But I won't plague you
by going into any fine detail. I can only say that these disciplines,
if tried and shown true, are seriously a great helpmate towards
achieving successful living in one's life. Doesn't hurt at all
practicing these particular disciplines. They are useful.

(48) Peak Experience

2009-10-31T12:28:00.000-07:00

"...looking back I will so admit that at the moment of my Peak
Experience I was more truly and more fully myself than at any
other time. And so I find myself confronted with the strange
paradox that I am more truly myself when I forget myself. When
I lose myself, I find my Self."
[David Steindl-Rast, A LISTENING HEART: THE ART OF
CONTEMPLATIVE LIVING, Crossroad, 1984, p. 60.]

Comment: Br. David is a Benedictine monk, affiliated with
Mount Saviour Monastery in New York. He was also trained
in art, anthropology, and psychology. And need I note that
he is a famous monk, who has been on lecture circuits,
leading seminars, on-line, as well as writing other books.

I met him years ago during a day when he gave a speech.
Quite frankly I cannot remember what he discussed; but I do
remember that upon my mentioning being a Benedictine
oblate, he bowed and kissed my hand--like the true European
gentleman that he is! (Getting one's hand kissed can go a long
way for a woman.)

As for the Peak Experience, I've read lots about it from other
sources. It seems like a connection with All that surrounds you.
You become a part of the landscape or the sunset or the music.
You are no longer your little ego-self, but rather are part of the
Greater Environ in which you have become. Maybe just for
a split second, this happens,

It's evidently a special experience, which I have yet to experience.
I sometimes wish for this Peak Experience, but wishing doesn't
prompt it. I've read that some people feel that they can "prep" it
by following certain rituals or observances. But that doesn't
seem to prompt it either. From my studies, interviewing some
people who have had a Peak Experience, it just happens. You
can slip into it unawares, but it is boggling when it occurs.
I've also discovered that one doesn't necessarily need to be
"spiritual" either. And it can include all ages, young and old
alike, immature or mature.

From my interviews, too, some emerge a little more enlightened.
Others can be disturbed. And worst of all, some shrug off and
completely ignore the Peak Experience.

Br. David does reflect upon this special experience--as he puts:
"It matters little whether the experience...took place on a lonely
mountain, or, say, in the midst of a crowded concert hall. At the
peak moment you were alone in a deep sense. Not that you
were reflecting on it then and there, but reflecting on it later you
find that the word *alone* applies, even though there may have
been a crowd around you. You were in some sense 'the only
one.' You were, and this is even more important, not only
singled out but of a single mind and so you were 'alone' also in
the sense of being altogether with yourself, all of one piece,
'all one.'" [Ibid, pp. 60-61.]

Besides Br. David's reflection on the Peak Experience, long ago
I found yet another who somehow connects with me. In his last
treatise, THE BOOK, Alan Watts carries forth that in "immediate
contrast to the old feeling, there is indeed a certain passivity to the
sensation, as if you were a leaf blown along by the wind, until you
realize that you are both the leaf and the wind. The world outside
your skin is just as much you as the world inside...they move together
inseparably. Your body is no longer a corpse which the ego has to
animate and lug around. There is a feeling of the ground holding
you up, and of hills lifting you when you climb them. Air breathes
itself in and out of your lungs, and instead of looking and listening,
light and sound comes to you on their own. Eyes see and ears hear
as wind blows and water flows. Time carries you along like a river,
but never flows out of the present; the more it goes, the more it
stays...[and] all space becomes your mind."

My reflection: we are far more than we know.

(47) Spiritual Explorers

2009-10-28T12:50:00.000-07:00

"...I consider [Carl] Jung to be one of the great visionary and
spiritual explorers of our century, along with Pierre Teilhard
de Chardin and Thomas Merton."
[Donald Corcoran, O.S.B., "Contemporary Forms of Spirituality
and Monastic Life," an article in THE CONTINUING QUEST
FOR GOD: MONASTIC SPIRITUALITY IN TRADITION AND
TRANSITION, William Skudlarek, O.S.B. , General Editor,
Liturgical Press, 1982, p. 242.]

Comment: Sr. Donald is a lady after my own heart. It has
been so long ago, but I actually remember when I first got
into Carl Jung's psychological philosophy. It was because
of some Benedictines, with whom I had traveled to Greece.
They belonged to an abbey out in New Mexico, and they
employed a lot of Jung's thinking both in their retreats and
in their Spiritual Direction school.

Goodness! I had never heard of Jung before then. Freud,
yes, and I didn't like him. Anyway, I began to study Jung and
became a devotee. Not only did his teaching help me
personally, but it helped me better to understand our religious
projections and god-imagery. Most importantly, Jung's
ideas about individuation exhibited how so much of this
religio-spiritual symbolism dwells right in our minds. Somehow
discovering this, myself, it made the Spirit Within far more
real--because I had *experienced* it.

Interestingly, later retraining as a philosopher, studying with
the Jesuits, I chose to focus on Teilhard. He, too, talked about
a Within--not only within ourselves, but a Within of the Universe!
Comparing Teilhard's theory of "Cosmogenesis" with David
Bohm's Implicate Order, I was able to modernize Teilhard,
linking him with the new scientific understanding of modern
Quantum Physics.

As for Thomas Merton, well again I can trace my interest in this
great spiritual explorer via my connection with the Benedictines.
What I love about Merton was his willingness to evolve
spiritually, growing, moving into what might be called an
"Ecumenism of the Spirit." He dared to study other cultural
expressions about the World and God, i.e. Buddhism. Today
monastics from both East and West come together, teaching
and learning from one another. Merton helped get the ball
rolling, so to speak.

But best of all was my discovery that Benedictines are *great*
spiritual explorers!

(46) Universal Monk

2009-10-26T11:11:00.000-07:00

"The hermit, the sannyasi, freed from caste and family
responsibilities, is a sign of the Absolute for those still
bound to them, but he does not form the seed of a new
society; no spiritual community gathers around him. "
[Thomas Matus, O.S.B. (Cam), ASHRAM DIARY: IN INDIA
WITH BEDE GRIFFITHS, O Books, 2009. p. 47.]

Comment: Thomas Matus is a well known Camaldolese
hermit, whose community in Northern California is part of
the Benedictine Order. An author of a number of books,
he is also a noted musician and is devoted to yoga and
religious ecumenism. And, especially, he spent lots of
time, over a number of years, in India--with the late Fr.
Bede Griffiths, also a hermit, who established an ashram
devoted to the life of the sannyasi.

Frankly, the sannyasi--which is a kind of "universal" monk--
is a whole new territory for me, especially when considering
that some Benedictines have adopted this lifestyle. Yet,
Fr. Thomas does make mention that he still holds to his
Christian orientation. The late Wayne Teasdale, a lay monk,
also said the same. (See Post 30 in Benedictine Beacon.)

I don't know if I ever will move into the sannyasi territory,
but I do know the appeal it holds for me. And that is
being a "universal" monk. As a lay person, monastically
oriented, I felt guilt over decades because I marched to a
universal drummer rather than to a institutionally prescribed
drummer.

Perhaps on the fringe of the Benedictine world, I eventually
crawled away from my sense of guilt but nonetheless held
strong to Christ--even as his god imagery shifted into new
phases, as I continued to broaden my horizons.

Anyway, it is such a relief to discover a sense of Benedictine
"universality," whether by monks involved in religious
ecumenism, in depth psychology, in studying new forms of
theology and Christology, and even in comparative studies
that try to relate modern science theories with spirituality.
And now comes the sannyasi!

It's all about what I call the "Challenge of the New," or
sometimes the very old. I am always happy to find
Benedictines who are not afraid to be spiritual explorers.

(45) Peace & Place

2009-10-03T10:55:00.000-07:00

"We need to live at peace with the natural world around us,
and also with other men and women, our neighbors. If we
fail to do so, our temporal well-being and even our survival
will be at risk."
[Christopher Derrick, THE RULE OF PEACE: ST. BENEDICT
AND THE EUROPEAN FUTURE. St. Bede's Publication, 1980,
pp. 97-98.]

Comment: From the cited book, I cannot discover exactly who
Christopher Derrick is or was. In the Preface there is mention
that this book was "originally written for the Association of St.
Benedict, Patron of Europe." Also there's mention that people
outside of Europe need not be excluded, in that the boundaries
of the Benedictine Tradition really do not exist.

Reading through Derrick's book, it becomes obvious that he is
quite miffed by our modern technological civilization and would
love to harken back to a more ideal time. Won't happen of
course!

But I certainly can understand his concern--especially recently
when I had occasion for a stay-over at a "casino hotel" in Nevada.
It was the only lodging in the middle of a desert. Night came on
quickly, and I had little choice. I don't gamble, so this occasion
was an eye-opener. The place seemed like chaos, machines
clanging, lounge singers moaning, glasses clicking everywhere.
The place was loaded with all sorts of people, talking, gambling,
drinking. The servers were obviously exhausted, thus rude.
It all seemed rather uncivilized to me. Thus I quickly retired to
my room, watched the TV weather, and went to bed early. I
left early, too! Glad to be rid of the place.

However, this experience illustrated how really important it is
to gather peace within yourself and all around you. It can be
tough to do some times, but it's well worth being able to do this.
I suppose "peace" can be likened--scientifically speaking--to
making Order out of Chaos.

On this trip I was returning from a remote canyon in Arizona,
a place of vast red-rock mountains, millions upon millions of
years in the making. Quiet, at peace in that place, I felt myself
surrounded by God's very own ancient temples. Within, there
was also a Indian ruin where the Sinaqua People once lived.
Sometimes they are called the Western Anasazi. These people
honored the Earth and the Spirit.

Standing in the midst of this great canyon, I realized where these
ancient People were coming from. Maybe not high-tech folk,
having never lived in great urban conclaves, they were most
fortunate to live right there in the very center of these great
and beautiful mountains--of many shapes, looking truly like
glorious temples with a lovely river running through. Swaying
cottonwoods along the river lent to the peace that permeated
this place. I really felt a love, felt myself standing in the midst
of God's Garden of Temples.

So, what a contrast--after this--having to spend a night of
casino chaos, if you will.

Yet, I had the good sense to withdraw from the chaos, even
if it meant clearing my mind with the weather report. Looking
at the weather map, I kept looking to the place where my
red-rock canyon was--and, lo, there was a word placed over
it: Sunshine! That charged me, and I felt better. It was a place
of Life and Light, quiet, enormously peaceful, presenting its
beauty and power.

(44) Personal Integrity

2009-10-01T11:33:00.000-07:00

"It is at this point, we must face it squarely, that the
behavior of the externally 'good religious' who, in good
faith, unconsciously, certainly without guilt, has in fact
compromised with one of the most basic demands of his
humanity (the demand for authenticity and personal
integrity), is a scandal to those who are still deeply
aware of their need to attain to a fully human and
personal integrity..."
[Thomas Merton, CONTEMPLATION IN A WORLD OF
ACTION, Image Books, 1973, p. 83.]

Comment: The more I read Thomas Merton, the more
I like this late great Trappist. Of course I suppose it's
natural to agree with people with whom you agree. And
speaking of "natural," I suppose this is a good time to
inject my appreciation of the Ancient Stoa.

The Stoa was a school representing Stoic Philosophy
all over the ancient Mediterranean World--founded
some 2300 years ago by Zeno of Citium in Athens.
Interestingly, I encountered both the Benedictine
Tradition and the Wisdom of the Stoa nearly at the
same time. I won't go into detail about Stoic Philosophy,
only to say that a few of it's tenets correspond somewhat
with those of the Benedictines. (Indeed the early
Benedictine monks saved a lot of classical works,
including Stoic writings, by both securing them and
maintaining them by making copies in their scriptoriums.)

But the point I want to make here is the Stoic emphasis
on following your personal nature. They were all about
coming to "know thyself." Good advice, because when
it comes to integrity we need understand our personal
proclivities, our natural inclinations!

That does not mean we have to throw away the text
books or the rules or regulations, but rather see how
we can personally operate under their aegis. In some
cases, circumstances might be so extreme as to disallow
one from following some rules, some regulations. Here
it's about choice.

And I must admit that occasionally I have worried when it
comes to my choice to hold close to the Benedictine
Tradition. When I first entered the Benedictine world, I
was about as "unconscious" as I could be. I was operating
on instinct, I guess. I was dying of spiritual thirst, and for
some odd reason I chose a monastic oasis.

Interestingly, it was this encounter with the Benedictines
that I eventually strived to come to know myself, strived to
understand what made me "tick." I cannot even point to
what it might have been that jump-started me. I'm just
grateful that it happened.

Slowly I learned how to mesh Benedictine wisdom with
my own natural interests and proclivities. But I must
emphasize the word "slow." Earlier I surely was a midget-
sized scandal, when I was trying to be a "good religious."
Rote, all rote, with little natural input. Eventually, from the
depths of me, I nearly walked away from the Benedictines--
thinking that I had made a mistake, thinking that they were
all wrong for me.

But something just as deep in me, said "stay." And it was
at this point that I began accommodating the Benedictine
tenets with my own inclinations. It was not easy. I had to
get my head out of the box, so to speak. And that can
sometimes be disturbing. Because you think that you are
breaking the rules!

It took me a long time to accommodate, seeing the
Benedictine tenets in new ways with new eyes. And
after years of inner struggle working to accomplish this,
I did. And guess what? After I woke-up, so to speak,
I discovered that Benedictine authors were writing about
the very same things over which I had struggled for so
long.

There's room for personal integrity in the Benedictine world.

(43) Spiritual Authenticity

2009-09-21T10:09:00.000-07:00

"The important thing, always, is that our experience in the
spiritual life be authentic."
[Jean-Marie Howe, OCSO, THE MONASTIC WAY, St. Bede's
Publications, 1989, p. 12.]

Comment: At the time of publication, Sr. Jean-Marie was the
abbess of a Trappistine abbey in Canada.

I certainly agree with her sentence, quoted above. But what
can I say about "spiritual authenticity"? It's like saying that every
one is different. Yes, there are communal environments behind
the walls, but definitely in these places there's still differences in
approach. And beyond the walls, our spiritual differences are
surely up front in our lives. We might read books about any
given monastic tradition, we might try hard to live by rote the
rules and regulations of a monastic system, but in the end we
have to face our own spiritual experience. And if we don't, well
I suspect down the road we will be in for some pain.

As for myself, well I felt the pain before I finally decided to get
on track with my own life's experience. And I hate to admit it,
but I was (and still am) a dreadfully slow learner.

But one thing that I have finally learned is that the Spirit will
keep knocking at your door, demanding that you follow
through authentically--or sometimes playing, when you enter
into its flow, providing a good sense of enthusiasm for any
"right" effort.

Sometimes when I am at peace with myself, I wonder why the
Spirit provides so many different ways for us to follow. Some
go inward, some lead an active life, and some (like the
Benedictines) strive towards balance when it comes to the
art of authentic living.

I guess we have to learn our way through. It can take a lot of
time and keen observation when it comes to figuring what
the Spirit may be asking in our life. Me? Well I still am not
sure I am on the right path. It's only with a smattering of
hindsight that I can see more clearly. It's just the Present--
and occasionally the Future--where I oft feel unsure.

Not speaking for others, but I seem to go through phases.
That's natural, I suppose, especially if you live long enough.
Indeed I have grown beyond even the development theories
put forth by academics and spiritual directors. We surprised
them by living longer.

Regardless, the Spirit doesn't stop prodding. At least that's my
experience! I guess we have our duty, our calling, right up to
our last breath. And the quicker we can move from spiritual
rote to spiritual authentic, the better off we will be! And who
knows, but this process might portend a much larger story
than our own.

(42) Test of Maturity

2009-09-18T11:17:00.000-07:00

"Our ideals must surely be tested in the most radical way. We
cannot avoid this testing. Not only must we revise and renew
our idea of holiness and of Christian maturity (not fearing to cast
aside the illusions of our Christian childhood), but we may also
have to confront inadequate ideas of God and the Church."
[Thomas Merton, LIFE AND HOLINESS, Image Books, 1963, p. 46.]

Comment: Perhaps we might be surprised by what the great
Trappist said above; but, thinking about it, not really. Years after
his death, volumes of Merton's personal notes were finally published--
and they were a real eye-opener. Not one to remain long in the
mundane, Merton took to task a lot of worn-out ideas held by both
Tradition and Authority. In his later years it would seem he just got
tired toeing-the-line, so to speak. Nonetheless he remained true
to his monastic vocation, though at times sorely challenged.

Now long-in-the-tooth, I surely can relate to Merton's later years
of challenge and challenging. I had sad engagements and
disengagements when it came to religious Tradition and Authority.
Not very monastic, I suppose. But my spiritual childhood could not
prevail under the assault of spiritual maturity, no matter what the
rules and regulations might stipulate.

Still I can understand that for the most part--when it comes to
Institutional Religion--there need be rules and regulations in order
to hold together, to keep order, to provide a socially safe haven for
the greater good of its congregations. Not everyone can be presumed
a *Mature Merton.*

On the other hand, what happens when a person does begin to
mature when it comes to their religious or spiritual outlook? Where
do they go? Where are their companions going down a similar path?
Perhaps it is meant that each person in this situation need find their
own way. Some stay, some leave, when it comes to their familiar
religious environment. Some remain inside their old circle, some
seek other circles. For some it is a matter of "Accommodation," and
for others "Adventure." And for a few, it is somehow Both Together.
That's quite an achievement when it can be done, but Merton did it.

(41) Beyond the Pale

2009-09-12T14:41:00.000-07:00

"Leisure introduces into every activity an element of play, an
element of doing whatever it be also for its own sake...Thus leisure
provides the climate in which one can be open for meaning."
[David Steindl-Rast, O.S.B., A LISTENING HEART: THE ART OF
CONTEMPLATIVE LIVING," Crossroad, 1984, p. 26.]

Comment: Interesting, but I found this little gem about leisure
and play providing some small insight into a trip I soon will take.

Quite awhile ago I decided that I would no longer take any long
treks, far away, mainly because I felt that I had reached the point
where I might not be able to travel afar comfortably. Getting older,
so I was quite surprised when I decided to take this trip into a
remote canyon in Arizona. There's the natural beauty, of course,
but I was drawn to see yet another Sinaqua "ruin." Not a positive
known, but the Sinaqua are sometimes called the Western
Anasazi. They occasionally did occupy the same places as
the Anasazi.

Anyway, I had to wonder why I had decided to take yet another
"Anasazi" trip, if you will. Over the years I had visited sites of
these Ancient One's in Utah, New Mexico, and other places in
Arizona. Years back, when in the Santa Fe area I had special
dreams of these ancient Indians-the Early Pueblans--dancing
within my mind. Not visions, but rather persistent dreams!

In the midst of these encounters, I had special experiences as
well. So I have studied these mysterious Anasazi people--and
occasionally wondered why they were such a draw to me. I still
do not quite understand, but I am letting my "leisure" draw me
forth into this remote canyon.

And one morning recently I woke early, and suddenly all sorts
of ideas stormed into my mind. I'm a story-teller, focusing on
different spiritual, philosophical, and scientific perspectives.
And somehow I manage to blend all these perspectives into my
own God quest. Fascinating--but these ideas, that morning, nearly
composed a complete story that circled first around the Anasazi
unto the modern period, featuring a monk-psycholgist focusing
on the Psi Sciences.

These ideas storming into my mind leaped out-of-the-blue.
Mysterious, but fascinating! Strangely I felt strongly that this
forthcoming trip into that remote canyon, into yet another
stronghold of these ancient People, is somehow spiritually
significant for me.

My particular "leisure" in this case is about both spiritual
Mystery and Adventure. And believe it or not, that's what
Benedictines do! Seeking God involves wondrous paths that
oft can take us Beyond the Pale.

(40) Death

2009-09-03T15:43:00.000-07:00

"Death had lost its sting. We are free in the face of death because
we have put our stock in the deeper, unending life of the Spirit."
[M. Basil Pennington, O.C.S.O., LIGHT FROM THE CLOISTER,
Paulist Press, 1991, p. 124.]

Comment: Recently I read online the obituary of an old friend of
mine--a tireless priest, who not only served his Church, but also
his country as a military chaplain. But above all he served God.

Born in 1918, he was just shy one month turning 91 years old.
He was an "old fashioned" priest, if you will--somewhat autocratic
in his ways. I never could figure whether it was because he was
a priest or whether it was because he was a "bird" Colonel (USAF,
Retired). Some folk did not love this priest, but incredibly I did.

Thinking back, it was kind of an odd relationship--between this
old priest and me. He was really very ultra-conservative in his
religious outlook, and I was anything but. Still I had to honor this
priest, because he stuck to serving God in the face of a lot of
adversity. I won't go into the problems this good priest faced,
some his fault, most no fault of his own. Through it all, I think
he tried to be gentle with others who were not so gentle with him.

But perhaps I was biased? Regardless, he has now passed on.
When he died, we were a continent apart. Having gone frail,
losing his eye-sight, we stopped corresponding. And at his age,
well the computer and e-mail were not part of his world.

His obituary said that he was lovingly cared for in his last days,
by younger members of his family. And he still enjoyed his
clerical life, enjoying a weekly meal with priests in a nearby
parish.

In an online "remembrance," I made mention that I enjoyed his
sermons/talks on Church History. Though he served as a parish
priest and military chaplain, he was most comfortable as a scholar.
He studied and received degrees from some fancy academic
institutions. This good priest got me started when it came to my
own interest in the history of the Church. (Warning, however,
history oft shows-up the blemishes as well as the bloom.)

Anyway, my priest friend was not a Benedictine, not even a
monastic, though in spite of all his experience in the world, he
was a solitary sort of fellow. I think sometimes this might have
made it tough for him, kind of going against the grain.

Now Fr. Bernie is gone, like so many other of my friends. Over
the years I have collected their obituaries--and the pile is growing
thicker. Of course this situation happens to all of us, sooner or
later. As for "Death," well it becomes more prominent. I cannot
say how I might respond when actually facing it myself. Yet I have
some good examples of these friends, who took their leave with
grace!

(39) Change & Commitment

2009-09-03T10:28:00.000-07:00

"Because scientific explanations of natural phenomena
change so rapidly in the light of new knowledge it seems
that any understanding we may have of ourselves or the
human situation can only have limited and temporary
validity. Consequently, our time has become an age of the
half-hearted commitment..."
[John Main, LETTERS FROM THE HEART: CHRISTIAN
MONASTICISM AND THE RENEWAL OF COMMUNITY,
Crossroad, 1982, p. 90.]

Comment: The late John Main became a Benedictine monk
after serving in the Far East with the British Colonial Service.
He was also a specialist in International Law.

Though John Main wrote the above quote well over a quarter
century back, I believe his words still ring true. Most thinking
folk now know that we live on the cusp of a New Time. Since
World War II *technology* has proliferated; and, in turn,
technology has enabled scientists to observe more specifically
both the outer universe and the inner universe.

In my role as a philosophical story-teller, I recently put together
a short tale about a scientist who was trying to discover what
he called the "Plenum of the Universe." And what he discovered,
beyond the few seeming facts we believe we know, was that
we are barely fledglings when it comes even to what we think
we know! Indeed, it's rather shocking arriving at this conclusion--
as I did while researching for this story. (See the link for
"Sol Scientia" on the sidebar.)

Nonetheless, where--even what--would we human beings be
if we didn't ponder, try to investigate our Reality? Not very far
along, I suspect.

I can only speak for myself, but even before I decided to take
on Reality I seemed already to have a *deep faith* in the Lord
who holds the All altogether--as St. Paul put. Indeed it was this
faith that set me off on my own adventure, poking around in the
far corners of Reality.

Naturally I'm disappointed that we have only begun to cope
with the challenges of this New Time. On the other hand, I feel
that we are a privileged few generations that now stand on the
precipice of this great cusp--or gap that differentiates a lot of
what came before with what might come in the future. Generations
upon generations before seemed to move nearly in slow-motion
compared to how we are forced to move today.

I could go on and on about these differences, but rather I would
like to say something about the business of commitment. It's
obvious that the West has begun to experience institutional
breakdown--and it's not only in the monasteries, or in religions,
but also in our economic and even our academic institutions.
What once were perceived as bedrock havens seem to be
crumbling. And I'm not positive this fragmenting is necessarily
connected with our scientific observations--though, I do think
this situation might indeed be "natural."

Time changes! Change always takes place over Time. This
happens time and time again, no matter how we yearn and
seek security. Nature demands *adaptation* when it comes to
survival. Why, one might ask? Mainly its about evolving,
developing into "more" and maybe "better."

So what might any of this to do with commitment? Could be because
our institutions have not responded to our Time, if you will. They
have not adapted, much less evolved. So who shoulders the blame?
All of us, probably. If we cling to what is no longer relevant in our
lives, eventually we all pour down the drain. And others who no
longer place their stock in failing institutions have little choice but
to re-build and refine their purpose. Otherwise we become an
aimless people. Commitment towards the New would seem in
order, yet somehow retaining the better aspects of the Old. Not an
easy matter, this!

(38) Seeking God

2009-09-03T09:26:00.000-07:00

Today--the Third of September--is a special day for me. No
need for details, only to remember generally how it all started
after I walked into a monastery one fine day. Like any human
endeavor, there were issues. But now years away, perhaps
viewing through a more mature prism, I am remembering far
more the good cheer and even adventures I experienced
"Seeking God."

It's a major mandate of the Benedictines, trying to find God
in the world, in your own life. When an oblate novice, I
worked through the Rule, through other Benedictine manuals,
figuring I would find God doing this. At the time, I felt
unsteady. Finally, nearly unconsciously, following my own
nature, I drifted into seeking God via study--serious study
with the Jesuits, of all people!

I have to give praise where praise is due. The Jesuits provided
me with intellectual adventure when it came to seeking God.
No apologies, but I found that my God queries were actually
fun!

God took my life, spinned me about, threw new ideas and
perspectives my way, made me think more deeply, and even
pushed me to travel. I sought beyond the books the places
where one might find God's footprints. I spent time in Israel,
following the life of Jesus as well as I could. Later I island
jumped, tracing the steps of St. Paul, finally ending at the
Hagia Sophia where I stood mezmerized by the Pantocrator
at the Emperor's Entrance.

Beyond this, I looked towards God anew--studying the
spirituality of the Red Road. Again, the need for the
physical touch, visiting the great parklands of the American
West where the indigenous People raised their arms in praise
and prayer towards the Great Spirit.

Over time I have written stories, little essays like this,
documenting my experience. So where has this "experience"
brought me, one may ask? Base-line, it has made me
immensely grateful that God came into my life. God
"fits" one's nature, in my view, and asks that one be
honest, going Due North, if you will.

As for my soul development, well if I hadn't walked into
that monastery that day so long ago, I would have to wonder
where I might be in life. As it stands, I am glad who I have
become, who I am.

As for seeking God, well I am grown-up enough to know
that God is a Mystery, far and beyond any of our human
concepts, yet *with us.* I cannot claim that I am perfectly
God possessed, meeting other's standards, but I can claim
some semblance of integrity when it comes to my love of
God. I just love more and more seeking God, in more and
more different ways!

(37) Weakness

2009-09-02T10:01:00.000-07:00

"Most important is the place of personal weakness in Benedictine
spirituality. This is only a 'little Rule,' Benedict wrote. 'For Beginners.'
And nothing 'harsh or burdensome' is prescribed (RB 73). This is a
rule for you and me, in other words."
[Joan Chittister, OSB, WISDOM DISTILLED FROM THE DAILY:
LIVING THE RULE OF ST. BENEDICT TODAY, Harper, 1990, p. 112.]

Reading over these above lines by this good Benedictine sister,
I nearly sighed with relief. Maybe it is about living too long, but I
see ever more clearly my own weakness. Happily, I've also lived
long enough finally not dwelling on such as much. And ultimately
I was able to turn my perceived weakness into a strength. However,
earlier in my life I used to browbeat myself for not being the perfect
little Benedictine.

When I first encountered St. Benedict's Rule, I didn't see it with any
sense of ease. I was rough on myself, trying to live out every word,
every letter, as perfectly as possible. Rigid! Rigid! Until I began to
feel a "dis" ease if you will. No longer comfortable, suffering from the
guilt of not being able, sad because of my stumbling, I felt a failure.

That's when I finally took myself to a spiritual director, who at the
time was my good Abbot. He brought a Benedictine *cheerfulness*
into my life. No great pronouncements, but rather a simplicity on
his part. He listened, and by doing so he taught me that it was all
right to be weak. We all start out as fledglings.

I only had a few years with my good Abbot. He died in his prime.
But he left me with enduring memories, especially those of kindness,
consideration, and love. For me, he reflected well the Christ Life.

As for myself, I was of a different nature. And that's something that
finally I had come to understand. My good Abbot had the nature
of a Father. I have more the nature of a Solitary. He realized that
and probably wondered why I was attracted to the Benedictine
Tradition.

It was about my "great need" to belong to a *community.* He
pointed out that, yes, I was a natural solitary--but all along I had
belonged to one community or another. I was not a hermit. I
belonged to the community of my universities, of my workplace,
of Church, and of my monastery. And later to those special
volunteer communities wherein I served.

My perceived weakness was feeling detached in the midst of
community, even when serving intensely. It always lingered as
a serious defect, or so I felt.

But my good Abbot helped me turn around this sense of weakness,
and actually turn it into a strength. By nature I was introspective,
but with help from many I was able to turn this introspection into
contemplation. A research scholar, which is more often a solitary
pursuit, I came to realize that over the years I had dedicated my
efforts towards the *service* of the Greater Community. And later
I dedicated my solitary research capacities towards trying better to
understand the Greater Reality that stands behind the All of it.

In the end I turned my longing, my loneliness, into solitude.
And one day I woke-up and felt that warm cheerfulness within
me that I once witnessed in my good Benedictine abbot.

(36) Great Needs

2009-08-29T11:22:00.000-07:00

"Is there some new possibility, some other opening for the
Christian consciousness today? ...If there is, it will doubtless
have to meet the following great needs of man:

"First; His need for community, for a genuine relationship of
authentic love with his fellow man...

"Second; Man's need for an adequate understanding of his
everyday self in ordinary life...

"Third; Man's need for a whole and integral experience of his
own self on all its levels, bodily as well as imaginative,
emotional, intellectual, spiritual..."
[Thomas Merton, ZEN AND THE BIRDS OF APPETITE, New
Directions, 1968, p. 30.]

Comment: The late great monk, Thomas Merton, was a Trappist
who followed the Rule of St. Benedict. He was also a mighty
spiritual writer who inspired multiple generations. In this
particular book, he hit the nail-on-the-head when it came to
spelling out our deep human needs. These great needs of ours
follow us right into the present day. They seem rarely to change.
It's not just a "Christian" concern, either!

Regardless, Church has been perceived as the "Body of Christ,"
nearly like an organism of different parts, participants, building-up
Christ on this Earth. It seemed a magnificent promise, and some
still put their faith in it. Church is still perceived by its adherents as
a community, but I do wonder over its focus. Is it now more social
than spiritual? That remains a question for some. And what of
deep relationships in Church? For some, perhaps; for others,
barely a brush of human touch.

But Merton gets down to basics when he narrows down to the
individual. About this business of every day living, Merton seems
to be asking whether we really think it through. Do we dedicate
our self in some way to the way we live, react, respond, give, etc.?
Maybe some do, but I doubt very much that we start our day really
giving it much thought. Cynical? No, just human. I'm guilty, not
focusing as seriously as I should when it comes to the "daily."

As for the "ideal" self on all levels, well some of us surely have a
clue who we are. Sometimes it is simply experience and time that
brings us to this understanding. Sometimes it is deep thought and
contemplation, more the monastic orientation I suspect. But even
here, can most of us make our "ideal" real?

The answer would be, I imagine, by inputting our "ideal" into the
"daily." And surely some of us really do try. Monastics have been
trying for centuries. It's about what they call *Conversio Morum,*
a slow, hopefully steady conversion into the Christ Life--an Imago
that represent the finer, greater human qualities of our existence.
Others may hold different imagery that represent this inner "Ideal,"
if you will. But spelled out, comparatively speaking, it's about our
best qualities.

In the end, our "great needs" likely can only be alleviated by us--with
the help of God.

(35) Remembering

2009-08-19T16:50:00.000-07:00

The sun is setting, the wild life all around has grown quiet,
some watching this great blaze of Day swooping down into
the West. For nigh on 30 years I have been grasped by the
great Benedictine Tradition, whether in a monastery setting
or outside beyond the walls. But of late I have been
contemplating over all this that Life and Experience bring.
It brought me some wonderful people, like my oblate friend
Francis Jean, and especially my esteemed friend--once my
spiritual director--Abbot Leonard Vickers, of both
St. Anselm's Abbey, Washington, DC, and Douai Abbey,
Woolhampton, England (near Oxford).

Both of these special Benedictine friends have long passed
away. I still cherish them, and somehow in remembrance I
honor the great Benedictine soul that they represented.

(34) Francis Jean

2009-08-10T10:11:00.000-07:00

"In this culture, is it possible to recover the gentle art of hospitality?
Is there a way to enliven it, a way to recreate it so that personal safety
is not at risk, but still the stranger is welcomed and honored?"
[Fr. Daniel Homan, O.S.B., and Loni Collins Prat, RADICAL
HOSPITALITY: BENEDICT'S WAY OF LOVE, Paraclete Press, 2002,
p. 15.]

Comment: Fr. Daniel has served as the prior of a Benedictine
monastery in Michigan, and Lonni Prat is a journalist who lives in
Michigan. Both lead retreats and workshops.

As for radical hospitality, I fully understand the question above
when it refers to a "personal safety" that might be involved. Years
ago when I lived on the East Coast I had a close friend, probably
close to 20 years older than me. She was a Benedictine Oblate
and we shared a lot, whether ideas, whether events, etc. Francis
Jean was a little bird of a woman, seeming always frail in some
way. But her eyes were luminous, her mind exciting. And upon
occasion, as we walked in different parts of the city we would
predictably encounter the homeless.

Me? Well I oft falter in many ways--and one is encountering
homeless men, who seem to threaten. They usually are begging;
and I have to say it straight, but sometimes they get in your face
and make demands. That kind of behavior frightens me, and I
usually have tried to avoid such situations.

But Francis Jean never budged. Rather she would pull out some
money from her pocketbook and hand it to the homeless beggar.
Maybe the lady was a saint, because the recipient somehow
changed his countenance, somehow understanding that what she
was doing was very special. I witnessed this situation many times
and always walked away incredulous.

Francis Jean is now long gone, but she had to be one of the most
beautiful Benedictine souls I ever knew. In today's world, being civil,
being hospitable might not really be very easy. But my good friend
just instinctively reacted, practicing one of the great traits of the
Benedictine Tradition. She had honed her soul in such a way
that her nature had become Benedictine without ever preaching,
but rather just doing.

(33) Being a Prayer

2009-08-07T09:40:00.000-07:00

"To learn how to pray is not to learn new poetic words. To learn
how to pray is to learn how to pronounce your own sacred word--
go speak yourself! To learn to pray is not to learn some method.
It is to know who you are and to be who you are supposed to be!
You are prayer. You are a special and sacred word of God made
flesh. To pronounce your own unique word is to pray the most
beautiful--if not the holiest--of prayers."
[Quoting Father Ed Hays, by Basil Pennington, O.C.S.O., in
CENTERING PRAYER: RENEWING AN ANCIENT CHRISTIAN
PRAYER FORM, Image Books, 1982, p. 57.]

Comment: More years back than I wish to confess, I had occasion
to hear the Cistercian Basil Pennington give a talk on Centering
Prayer. Then a monk at Spencer, his abbot (I believe) then was
Thomas Keating, who eventually established a Centering Prayer
movement. I have tried Centering Prayer, but eventually I returned
to Father Hays idea about prayer--as quoted above.

Maybe I am just not that much of a contemplative, at least when it
comes to my prayer style. Indeed, when I read about prayer I oft
feel confused. I stand amazed at "true" contemplatives who follow
a totally dedicated life of meditative prayer. Perhaps I'm just too
much a practical person to understand this kind of dedication;
but, nonetheless, I honor such in others who can do it.

I guess I like Father Hay's approach to prayer, because I sincerely
believe that we are literally "consciousness points" in a living
universe in which the Holy is present, in which there is not only
vast systems of inter-relationship, but that ever present Connection
with That Beyond us. I suspect as Time moves on, if we are
fortunate enough to grow into ever Greater Understanding, we
will come to *know* ever better who we are--Part and Parcel of
the All of it, standing within the Whole, the Holy.

Hence I believe that our life "being a prayer" is singularly important.

(32) Prayer Wheel

2009-08-01T12:04:00.000-07:00

"Perhaps our assembling in choir at various intervals of the day, to
dedicate those times explicitly to the love of God and to renew our
own spiritual strength, is the greatest test of all. We have to be
unselfish enough to drop the work we are engaged upon, however
interesting, and go and be apparently 'unproductive' in church. We
have to make the serious effort to empty our minds of our pre-
occupations and have the dispositions of the poor in spirit, empty of
self, waiting on God."
[Dame Paula Fairlie, OSB, "Forshadowings" in A TOUCH OF GOD:
EIGHT MONASTIC JOURNEYS, St. Bede's Publications, 1982, p.116.]

Comment: At the time of publication, Dame Paula lived in Britain.
But Benedictine houses all over the world have their daily prayer
schedules, called their great work--"Opus Dei." I remember when
I first started reading books by Thomas Merton, a Trappist who
followed the Benedictine Rule and schedule, that he envisioned this
as the Great Prayer Wheel of the West.

I've visited monasteries, and have attended their scheduled prayer.
On the surface it does seem rather perfunctory--and maybe it is
for some, but for others it may serve as a means to move into
greater depths of prayer and reflection.

As for myself, being beyond the walls, it oft seems difficult to
maintain any sort of schedule. I do manage prayer in the morning
and night, which may be enough considering my circumstances.
Rather, the problem for me is about the "depth" of prayer. No
doubt I'm not alone when it comes to this situation, but I do feel
nagged over my lack of effort.

Sometimes I don't really feel that I am actually communing with
AnyOne. Is God really there, listening to my prayers? I certainly
hope so. Over the years nagging at myself, thinking about this
issue of prayer, I have come to the conclusion that if God truly
dwells within us, well then S/He knows our innermost thoughts,
and that really how we live forth our life is actually the most
significant prayer we can pray. How we respond to the urges of
the Spirit is also prayer. We are *listening* to God, who (I believe)
actually initiates communing with us. For me, there seems no
trouble listening to, discerning what I think are messages of the
Spirit.

Still, I nag at myself--really feeling inadequate when it comes to
initiating prayer towards God. It's like I'm not doing my part in this
relationship. So, maybe the traditional Benedictines have it right--
in that they schedule their prayer, engage in their great Prayer
Wheel, day in, day out. And being wise folk, they know that often
they are remiss when it comes to the depths of prayer, but they
continue and continue until it hopefully becomes a very rich
relationship between "Thou and me."

(31) Bede's Vision

2009-07-29T11:35:00.000-07:00

No, not the medieval Bede, but rather the late Benedictine master--
Bede Griffiths--who years ago traveled to India and created several
ashrams that stressed inter-spiritual contact. While perusing
his book, A NEW VISION OF REALITY: WESTERN SCIENCE,
EASTERN MYSTICISM, AND CHRISTIAN FAITH--published by
Templegate in1989--I found some points he made that may stand
behind the universal perspective of the *sannyasis* mentioned
in my previous post.

If I may, I'll list some of Fr. Bede's points, as put in the above book:

• "There is a general feeling today that we are at the end of an age...
[and] we go on now to ask, what will the pattern of the new age be
like? [pp. 276, 281]

• "The first thing is that human society will be based on a new
relationship to the world of nature, arising from an organic
understanding of nature in place of a mechanistic view of the
universe...We have to learn to see ourselves as part of the
physical organism of the universe. [p. 281]

• "Secondly, the sense of communion with an encompassing
reality will replace the attempt to dominate the world. The different
understanding of ecology and a greater sensitivity to its realities
would revolutionise our understanding of nature and of the world
in which we live. [p. 282]

• "Thirdly, these new values would give rise to a new type of human
community...a decentralised society. [p.283]

• "Then we turn to the great religious traditions, Hindu, Buddhist,
Jain, Sikh, Taoist, Confucian, Shinto, Zoroastrian, Judaic, Muslim,
and Christian. These are systems of religion which have their origin
during the first millennium before Christ. All are based on the
perennial philosophy, developed under different situations and in
different circumstances, and all embody in their different ways the
ancient wisdom and the wholeness of life. These different traditions
will all be seen as interrelated and interdependent, each giving a
particular and unique insight into ultimate truth and reality." [p. 286]

Comment: Utopian? No, since over the twenty-year period since
Bede Griffith's book was published, we are rapidly coming to the
understanding that we are part and parcel of the Natural World.
After centuries of sad misuse of our planet's resources, we have
arrived at the question of Sustainability. Over populated, how do
we now appropriately and fairly sustain the world's citizens?

Without being a worry-monger, I can only hope that our destructive
misuse and treatment of the planet will not plunge us into despair.
It would seem now that time is of the essence. Scientists have
discovered that the Earth is a single Complex System, consisting
of system upon system, whether ecological, whether climatic,
whether oceanic, whether biological, and even perhaps mental,
all Inter-related. But can our leaders, as well as the commonweal.
digest all these new findings and potential paradigms before we
experience destruction? Let's pray so!

As for the world's religious traditions--or systems, as Fr. Bede
rightly puts it--will their "authorities" come to understand their
Common Source and somehow not only engage inter-spiritually
but also perhaps integrally?

As for Fr. Bede's hope that we may harken back to a decentralized
society--moving from cities to small towns and villages--I wouldn't
even venture a guess. His hope was that such a move would help
us to re-engage with one another. Of course the World Internet
was not as fully established back when he wrote his book. As a
participant of the Net, it's obvious (to me) there's engagement with
one another. But it's perhaps lonely and too superficial. We still
need deep-down friends and family--and many of us languish in
this respect.

Nonetheless, I surely believe that Fr. Bede was right. A new age
certainly beckons, but we need keep our fingers crossed as to how
it might unfold.

(30) Sannyasis

2009-07-28T10:40:00.000-07:00

"Perhaps one day we will witness the eventual emergence of
a universal order of *sannyasis*: contemplatives or mystics
from all traditions united in their awareness, their love, and
their dedication to the earth, humankind, and all sentient beings."
[Wayne Teasdale, A MONK IN THE WORLD: CULTIVATING A
SPIRITUAL LIFE, New World Library, 2002, p. 16.]

Comment: Interestingly, today I decided to re-read the above
book by the late Wayne Teasdale--a truly universal monk, yet
who remained a Roman Catholic. Like Thomas Matus, OSB Cam,
who I mentioned in my last post, Teasdale was initiated as a
sannyasi by Fr. Bede Griffiths, a famous Benedictine monk, who
established an inter-spiritual ashram in India.

Not a surprise, of course, but Benedictines have been involved
in an inter-spiritual movement for years. I once remember
attending a Benedictine monastery, amazed seeing visiting
Buddhist monks--in their saffron robes--flocking out with the
black-robed Benedictines. So for quite awhile I have realized
the Buddhist-Benedictine connection.

But I am new to the Sannyasis connection. But I plan to study this
connection more carefully. Just yesterday I came across an
announcement of Thomas Matus' ASHRAM DIARY: IN INDIA WITH
BEDE GRIFFITHS. It is an account of how he became a sannyasi.
To quote from his blog site, he notes that his book is "a story of
immersion and induction into the freedom of the sannyasis, India's
'renunciants' who paradoxically embrace all reality, sacred figures
who are free from all rituals of home fires and temple fires."

Need I say that I am going to acquire this Benedictine monk's book
as soon as possible. Mainly I am interested in the evolution of
monastic thinking when it comes to an universal perspective.

But returning to Wayne Teasdale, the monk in the world, well he
accommodated this universal perspective by living his professed
monastic life in various ways out beyond the monastery walls.
He taught Catholic theology, he worked with the homeless, he
danced on the edge trying to promote change, and he firmly
worked towards what he called a "New Catholicity."

(29) Ancient Intuitions

2009-07-27T11:36:00.000-07:00

"THOMAS: As far as theology is concerned, the dialectic between
the new and the old is somewhat different from what it is in science.
You said, David, that what we call the new theological paradigm is
the recovery of our most ancient intuitions. This is true, and it is
also where science and theology are methodologically distinct.
The development of new theological paradigms does not entail
the falsification of the 'old' ones, any more than the adult involves
the falsification of the child...as Saint Paul said, 'Now I have put
childish ways behind me.'"
[Fritjof Capra & David Steindl-Rast, OSB, wtih Thomas Matus,
OSB Cam, BELONGING TO THE UNIVERSE: EXPLORATIONS
ON THE FRONTIERS OF SCIENCE & SPIRITUALITY, Harper,
1991, p. 80.]

Comment: The book cited above is the result of an interchange
between a well-known scientist, then working at the Esalen
Institute and two Benedictine monks who were residing nearby
at the Camaldolese Hermitage at Big Sur, California.

Reading through this book many times, I really liked the comments
made by Fr. Thomas--an incredibly gifted monk and contemplative.
And I especially took note of his paragraph above, because in
recent days it strikes close-to-home for me.

Over the past several months I wrote and completed a particular
series of stories that addressed my present interest in both
science and spirituality as well as natural history. And in terms
of my spiritual (or theological) quest, I have found it more
relevant to harken back to the early, original *intuitions* we
humans have discerned over time.

However, ancient intuitions of special note sometimes are over-
ridden by opinions that ultimately detract from their original
form. In Vatican II there was a term used that described this
situation: "Concretion." This term is actually a geologic term
which describes the Original Rock deemed nearly
unrecognizable because of all the extraneous residue that
forms around it over the ages.

So what Fr. Thomas seems to be saying is that somehow we
need clean away the residue and get back to the original intuition
when it comes to our theological conceptions.

The question I have is to whether the "ancient intuitions" actually
are theologically relevant in our diverse, often secular-oriented
world? I really cannot answer my question very well, because
the rock-cleaning has barely begun. Still, I am grateful that there
are theologians--and monks--who recognize the situation. They
propose a new avenue of approach.

I'm inclined towards this new avenue that approaches the "old,"
too! After I have dug deep enough, I am actually able to see a
Continuum--a connection or flow theologically--come down
through time. When I "see" this way, I almost can detect the
work of the Spirit in our midst.

However, my next question is directed towards the Future. Even
if we spy the Continuum of our various god-imagery, will this very
ancient intuitive habit of ours be relevant enough in these
tough-minded technological civilizations we have built and in
which we live? Can these ancient intuitions address the
spiritually (and non-spiritually) diverse populations that are
forthcoming on larger and larger scales?

Some scholars suggest tossing aside our ancient intuitions,
start over, working towards totally new theological or deistic
concepts. I suppose that could happen, but I am inclined to
think that may not be a wise move.

Rather, I agree with Fr. Thomas that the more mature way to
"Seek God" is to build upon our ancient intutions, ever building
our god concepts and imagery upon a strong base that has
been with us from the beginning of human awareness.

(28) Choice

2009-07-17T10:47:00.000-07:00

"The function of religious life is to make obedience to the highest
law visible...Obedience, in other words, depends on choice.
Obedience is a criteria for personal determinations, not a set of
rules for living...institutionalized. Who can possibly admire religious
robots...Only choice makes witness real. Only choice makes growth
real. Only choice makes virtue real. For religious life to be real,
we must all beware of anything that makes choice suspect and
maturity a sham."
[Joan Chittister, O.S.B., THE FIRE IN THESE ASHES: A
SPIRITUALITY OF CONTEMPORARY RELIGIOUS LIFE.,
Sheed & Ward, 1995, p. 135.]

Comment: A former Benedictine prioress, Sister Joan fully
recognizes the plight of religious orders in her book cited above.
It's the old story about dwindling numbers and advancing age in
the monasteries and priories. However, this particular book
addresses new ways that might revitalize religious life. As I read
through it, I saw that many of the ideas that Sister Joan advances
might be really valuable for those monastically inclined who live
outside the walls.

The one tidbit I chose for this post is about *choice.* Really, as a
mature adult, just about everything we do boils down to choice.
Our decisions determine how we live, how we interact with the world,
how we forge our own life, etc.

Once a friend provided an analogy about choice. She said that what
we choose is like a toboggan ride. We make our choice at the top of
the run, and there's no changing it until we have arrived at the end of
the run. Perhaps true up-to-a point, though I believe occasionally
there is a chance to make a correction. When thinking about that
analogy, I kind of got scared. If we paused to ponder such, some of
us just might be paralyzed to choose anything at all. That's probably
why many of us don't think before we make a choice. Me? I'm oft
guilty as charged.

Again, maybe just my opinion, but within the Benedictine world or
in its tradition, there are factors that can lead the monastic to mature
and grow towards making evenly balanced choices. The structure
is there but we can't always guarantee the "chooser." There's that
old monastic maxim about "falling down, getting up--over and over."
As much as we might wish over the thought of perfection, it's never
quite a reality.

Still, as Sister Joan puts, there are "religious robots" who perhaps
adhere too much to blind obedience. Let the Boss or the Abbot be
the grown-up Father, if you will. Don't think, just do. Still there is a
necessity lurking behind all this business, when it comes to
obedience within the monastery. Sometimes the Abbot or Prioress
need be obeyed for the greater good of the monastic community.
Again--choice--a determination need be made about obedience.

Of course my interest about obedience and choice, as Sister Joan put,
is from the perspective outside the monastery, beyond the walls, out in
the world. The milieu is totally different. Lots of diversity, lots of calls
towards obedience that are not necessarily to be honored. Hitler
demanded obedience, and so do gang leaders. So right off, the
question begs to whom/Whom are you obedient --especially if you
are monastically oriented?

Maybe being out-in-the-world can make one more tough-minded.
That's oft been my case. In the end, I try to discern the action of the
Holy Spirit in/upon my life and, from such, attempt to be obedient to
its Call. This can be a treacherous undertaking, in that being human
I can really make some big mistakes. And I have! Discernment, in
itself, is not easy--but finally I have narrowed down my discernment,
my choices, perhaps in the most simplistic way.

I view the outcome of my choices, when it comes to obedience. More
than I would like to admit, I have had hit Brick Walls. Hence my choice
hurts me--maybe even others--and the more I insist on "my way, well
the more painful my given road becomes. On the other hand, I have
experienced Open Doors wherein I breezed through when it came to
my discernment and subsequent choice. Going for the Positive just
makes common sense! Or, as St. Paul once inferred, you can know
what's right from the fruit of your labor.

(27) Consider

2009-07-10T10:02:00.000-07:00

"The world is dependent on human intelligence in the framework
of human life...Men naturally strive to create and sustain a unifying
understanding of the world, in order to give sense and purpose to
the complexities of human experience and natural phenomena."
[Daniel Rees and Other Members of the English Benedictine
Congregation, CONSIDER YOUR CALL: A THEOLOGY OF
MONASTIC LIFE TODAY, Cistercian Publications, 1980, p. 29.]

Comment: The above book is one of the Benedictine works that
celebrated the 1500-year anniversary of the Order. It's a very
thorough examination of the monastic life in our modern day.
But what caught my eye in the quoted paragraph was the emphasis
on understanding the world, the universe, and our experience in
such. It was interestingly apropos, because only recently I had
just completed two short stories that try to understand how the
Spirit works within us, through our minds, and how the Spirit
might be operative in the universe. See "Mind Link" and
"Sol Scientia" on the left margin.

I'm still striving to comprehend better our human experience of
God. I've lived long enough, now, to realize that there are many
experiential avenues of approach when it comes to our connection
with that Greater Reality we call God.

From what I have come to understand, the experiential isn't always
necessarily related to our Consciousness nor our Intelligence.
Special experiences are oft more luminous, more pronounced,
more boggling, whether we call them "peak experiences" or
"eureka moments." Theologians (and even some philosophers
and scientists) have long considered what they call the Imaginal
Realm.

From what little I know, the Imaginal Realm is not some sort of
mystical land outside, out there. Rather it's part of the Inner
Universe, the Implicate Order, if you will. These days it is being
given more attention. Could be we might become more comfortable
with these complexities of experience we face. Could be, too,
that if we better understood this inner aspect of the universe,
our creativity will let loose in unimaginably rich expressions.

(26) Harmonious Labor

2009-06-28T11:28:00.000-07:00

"In the Benedictine tradition, labor is dignified and so are the
laborers. In a society where work was a sign of lower status in
society, where nobles never expected to work a day in their
lives, where slavery was considered a natural state to life,
everyone worked in Benedict's community."
[Joan Chittister, O.S.B., WISDOM DISTILLED FROM THE DAILY:
LIVING THE RULE OF ST. BENEDICT TODAY, Harper & Row,
1990, p.89.]

Comment: Sr. Joan is a former Benedictine prioress and
well-known author of monastic books. And her notation
about labor is striking, in that it addresses the early period
of the Benedictine Order. St. Benedict himself hailed from
a Roman aristocratic family, but many of the monks in his
early monasteries were illiterate. He wrote his Rule to be
an equalizer amongst fellows. They were laymen, and he
was dubious about priests in his community. Seniority
basically was dependent on one's entrance date into the
monastery.

However, after more than 1500 years, the priesthood had
infiltrated the monasteries. Many of the priests became
"choir monks," whereas the common brothers came to be
known as "field monks." Status entrenched itself almost to
the present day. In modern times, this kind of status has
broken down. And now everyone has their share of common
duties in the monastery.
[See essay (12) Discrimination.]

Years back I knew a very erudite scholar monk. One day I
encountered him involved in back-breaking labor, doing
yard work, dressed "down," with shirt off because of the heat.
I asked him whether this was a usual chore. "Oh, yes!" And
he did not resent it, because it provided a balance in his life.

He loved the classroom where he taught young monks. He
enjoyed the quiet of the library where he did his research.
And he loved the serenity of his room, where he wrote his
findings. But, above all, he loved doing yard work for the
relaxation of his body.

It's neat when a person can live a balanced life that includes
both mental and physical effort. And sometimes one can
discover creativity in both kinds of effort.

Like the monk, I have long been a scholar. And I was lucky,
in that I found an escape engaging in landscaping. I spent
most of my days researching and writing, but by a stroke of
luck I was asked to sit on a neighborhood committee created
for the purpose of landscaping a large portion of land where
we lived.

Working with nursery professionals, I learned lots about different
kinds of trees and plants, about soils and maintenance. After
this neighborhood project was completed, I stood struck by our
accomplishment. We had created a place of beauty. In time I
started doing personal landscaping for myself, for friends as well.
I came to realize what a creative outlet this had become for me.

Still I continued as a scholar--still do. And even as I grow older,
I labor in the yard, building gardens, patios, where we can rest
and meditate. Probably I knew deep-down that this was a
monastic endeavor, creating both intellectually and physically,
giving time to both, becoming a seamless effort that is natural.

No doubt this sense of harmony exists in many spiritual traditions,
but I'm glad the Benedictines stress such.

(25) The Edge

2009-06-24T11:19:00.000-07:00

"As human beings continue to evolve, so do our conceptions
of God...And it is through our very conceptions of the divine
that God's voice can speak to and through us, finding more
volume and resonance as the architecture of thought becomes
more sophisticated and inclusive."
[David Steindl-Rast, O.S.B.,"Integral Christianity: Theory and
Practice. Part 1. The Relationship of the One and the Many,"
Summary,http//in.intergralinstitute.org/talk.]

Comment: The above paragraph is from the summary of an
interview with Brother David, a world famous Benedictine monk.,
who has been long involved in the Buddhist Dialogue undertaken
by the Benedictine Order. He also has interfaced with scientific
pundits as well, working towards a new theological understanding
in light of new scientific discoveries.

Reading this specific idea about our evolving conceptions of
God, I was comforted--in that this is how I have felt for a very long
time. I have felt lonely, too, amongst the religious circles in which
I have frequented. Talking to one "authority," he sympathized with
me, implying that I was stepping ahead.

Well maybe so, but I've long felt uncomfortable with this so-called
stepping ahead. There's little doubt in my mind that the finer monk
minds are indeed stepping ahead, but perhaps they have a built-in
support system amongst their own. Maybe.

And whatever might this "stepping ahead" mean? Well it points
right back to Brother David's thought about our evolving conceptions
of God. The more trained a person might be in theology, philosophy,
and science, probably the more sophisticated conceptions they might
hold about God. That makes sense. But where does this stepping
ahead lead? To the Edge?

No doubt people in this situation vary regarding their conceptions.
I can only speak for myself. Long aware of our propensity towards
god-imagery down through the ages, historically it's possible to trace
the evolving sophistication involved. Our images of God do indeed
shift and change over time--and, eventually, some of these "leading
edge" concepts might filter into more traditional religious systems.

But in the here-and-now pioneering, those on the cusp of new god-
imagery usually have to pay the piper when it comes to relating at the
parochial level of religious systems. In the old days, some pioneers
were literally persecuted and even killed. Nowadays, it's more like
being ostracized--or worse, being ignored. Still, no matter the religious
system, the God it worships is a result of earlier pioneers. In time new
god-imagery does appear. It's all a process, I guess.

As for myself, I am much engaged in evolving god-imagery. I try very
hard to connect it with my own religious tradition. Sometimes it is quite
difficult, in that I feel I am manipulating raw data to fit a pre-conceived
hypothesis. However, I am finally beginning to break away from this
kind of position--and trying to be more impartial, more honest if you
will. I am now inclining towards simply letting the new knowledge
come into our consciousness unobstructed by archaic notions.

No doubt it will get even more lonely in the midst of this effort, still it's
a comfort to know that some Benedictine monks are sharing this Edge.

(24) Sharing

2009-06-22T11:25:00.000-07:00

"The development of Benedictine houses into centres of civilization
drew to them not only aspirants for the religious life, but many and
divers persons desirous of sharing in various ways the benefits
accruing to that life."
[D.H. Turner, "Guests, Who Are Never Lacking in a Monastery," in
THE BENEDICTINES IN BRITAIN, George Braziller, 1980, p. 54.]

Comment: This publication was first sponsored by the British Library,
commemorating the fifteen-hundred anniversary of the Benedictines
back in 1980. At that time, D.H. Turner was with the Department of
Manuscripts, the Reference Division, the British Library.

Back in the Middle Ages the Benedictines had both an inner school
(for the monks) and an outer school (for the children of the European
aristocracy). And in modern times the Benedictine Order--at least in
Great Britain and the Americas--have established preparatory schools.
Originally they were schools for boys, but now some are coeducational.

Never a great many, but now these schools are occasionally closing.
I knew a monk who became the abbot of his English abbey. He
began attending the abbey's school when he was ten-years-old.
And following graduation, he stayed on as a monk. His heart was
always with his school, so close-by. By the time he became abbot,
hard times were hitting the monastery. Too few monks, too, growing
older by the minute. He passed away and did not see the sale of his
beloved school. The monks just could no longer manage both the
abbey and the school.

Hence the school was turned into a rather elegant condo project.
As for the few monks left, well most have engaged in the abbey's
retreat program.

As for retreats, Benedictine houses have long been available for
both individual and group retreats. Focusing on contemplative
spirituality for the most part, they reach a goodly number of people.
These days it seems there is such a need for such.

So even as their schools fade away, the Benedictines still share
their tradition by opening their doors to spiritual seekers. And more
so, now, the monks are publishing books, creating websites, that
extend their monastic benefits. It would seem that the Benedictines
are keeping-up with the times.

It would be interesting to speculate over what new ways that the
Benedictines might share their tradition in the future. Maybe
eventually we might spot different ways the monks are discovering
when it comes to their sharing.

(23) Stripping Self

2009-06-20T11:54:00.000-07:00

"What I was to find in the novitiate, and since in the monastic life, was
not the outward or bodily austerities that I had feared, but something
more demanding: the stripping of self, the grappling with the 'old man,'
the resistance within and the struggle as the Lord shaped the old into
the new..."
[Alan Rees, O.S.B., an article "Love Bade me Welcome" in A TOUCH
OF GOD: EIGHT MONASTIC JOURNEYS, edited by Maria Boulding,
St. Bede's Publications, 1982, p. 57.]

Comment: At the time of publication, Dom Alan was at Belmont
Abbey, a Benedictine house in Great Britain. And before he became
a monk, he was a successful musician.

What stood out for me in the above paragraph was the fundamental
challenge of "conversio morum," forming oneself into the Christ Life.
But Dom Alan has it right, that one must strip their old self. Of course,
this situation holds true for any successful trek into a finer life--whether
a monk or in any other honorable vocation.

So how do you "strip" your old self? Just my opinion, it's maybe more
growing out of it--one level at a time. It's about development, evolving
if you will. Some folk believe we just have to *deny* our self; and,
frankly, that's pretty hard to do. Others think that our old self is
necessarily bad, and we must overcome our self. In some cases,
perhaps there is some serious truth in this. Maybe our old self is
simply a mess, unacceptable to the situation to which we aspire.

I've been guilty riling over my self, old or otherwise. Such an approach
creates a lot of turbulence, and just maybe is actually a "negative" when
it comes to stripping self. The Benedictine approach involves a lifetime
working towards the Christ Life within and without.. It's about plateaux
we encounter as we grow monastically, as we develop spiritually.

It's about a quiet, ever present formation process that consists not only
of intellectual learning but also social learning. Benedictine books are
there for anyone to find, if they wish. (I have always found something
new and important for my life in every such book come my way.) In
the monastery, there's the novitiate, and afterwards special studies
that are monastically inclined. But the School of the Lord's Service
is much more. It's about appropriate behavior towards one's neighbor;
and in the monastery, that neighbor is constantly in your life. There
are set forms of behavior, right down to the proper position of the
hands as well as particular ways to bow.

On the surface, maybe these forms of behavior may seem superficial--
but they are not, in that they become ingrained and help develop us
towards directing proper attention towards the other or the Other.

But maybe the most pointed approach involved when it comes to
"conversio morum," that monastic conversion of manners, is
contemplation. There are varied approaches when it comes to
contemplation, whether via meditation, prayer, or Lectio (pondering
deeply on spiritual readings). In the monastery, specific time is
made for the various means of contemplation.

However, outside the walls, those following the Benedictine Tradition
will have to provide their own discipline when it comes to "conversio
morum." Could be tough going, there's no denying it. Regardless,
it becomes more readily possible if one does *not* go too hard on their
old self--but, rather, gently enters the stream of positive change towards
the monastic goal of the Christ Life.

Still, there's always a wrench-in-the-wheel. This formation, whether
inside the monastery or beyond the walls, will never cease--even unto
the end of your life. One cannot quite make it into perfection. And if
one thinks that they are perfect, they become suspect. Still, it's worth
the effort in my view, growing into an ever finer maturity.

(22) In a Nutshell

2009-06-17T11:02:00.000-07:00

"• We acknowledge the primacy of God: to look for God in ordinary
events of each day.
• We reverence all persons: To respect each person regardless of
class, background or professional skill.
• We reverence all Creation: To appreciate and to care lovingly for
all the goods of this place.
• We listen reverently with the ear of our heart: To hear keenly and
sensitively the voices of persons and all created beings.
• We are committed to stability of place: To appreciate the dignity
of work in God's Creation.
• We foster an environment of deep change--conversion: Enthusiasm
for conversion.
• We integrate a commitment to the common good and respect for the
individual: To develop a robust sense of the common good.
• We call the community together for counsel to make decisions: To
cultivate rootedness and a shared sense of mission: to stand firm in
one's promises.
• To practice hospitality and respect for all persons: To offer warmth,
acceptance and joy in welcoming others.
• We are committed to practicing simplicity and frugality: To be content
with living simply and finding balance in work, prayer and leisure.
• We are committed to practicing justice: To work toward a just order
in our immediate environment and in the larger society.

"Even though these values are targeted for Benedictine colleges, they
obviously appeal to the world at large."
[John Klassen, O.S.B., a presentation about "Benedictine Values in an
Educational Environment,"]

Comment: It was fortuitous happening across this presentation by
Abbot John. He nearly slips into a "nutshell" all the basics of the
Benedictine Tradition, ably making them applicable to the world-at-large.

What more can be said? There's certainly not much that I could add
without moving into a tome, in that I could write reams about each point--
how they could easily relate to this or that issue or need.

About all I want to say in this post is that Abbot John's presentation about
Benedictine values illustrates noticeably how beautifully balanced
Benedictine life can be, whether inside the monastery, whether beyond
the walls, out on the streets of this world. If practiced fully, what a better
world we would have.

(21) Ancient Anchor

2009-06-16T11:26:00.000-07:00

"Faith is a going out of ourselves, a journey towards the only
goal that can rightly call us out of ourselves, the living God."
[Alban Boultwood, O.S.B., CHRIST IN US: REFLECTIONS ON
REDEMPTION, the Liturgical Press, 1981, p. 101.]

Comment: I had occasion to meet the late Abbot Alban, who
at the time was retired. He was born almost a hundred years
ago, and he was the epitome of the traditional Benedictine monk.
Hence his book reflects his traditional perspective, which is
a very devoted and pious perspective. When I knew him, I
wasn't "where he was" as a traditionally oriented person. Still
he was kind and gentle, and I responded to his beautiful
Benedictine soul with great respect.

My "faith" has taken me elsewhere, even though I have oft
prayed that I could have a traditional sense of faith like Abbot
Alban. He was a monk most of his adult years, whereas I
traipsed around the world, enmeshed deep in the problems
of this often disturbed world. And I came from an investigative
milieu, based on information and analysis. So Abbot Alban
and I were almost like from two different planets--so I shouldn't
be surprised that our faith perspectives would differ, considerably.

But Abbot Alban was quite right to describe Faith as going out
of ourselves, as a journey whose goal was God. He was
talking about the great Benedictine mandate: To Seek God.

I can't remember the exact time of my own "calling," if you will.
But one day I didn't have faith, and the next day something within
me was spurring me on more towards a religious life. It was
the strangest situation, because I had spurned Religion most of
my years up to that point.

Without going into all the fine details, with hindsight--looking
back--I have to admit that after this strange calling, I experienced
years and years of wonderful adventures "seeking God." It's
just that I looked in different corners, following the paths that
I felt directed towards--by the Holy Spirit? I definitely think so,
because the Fruits of my Contemplation proved not only
insightful but also helpful in terms of my own spiritual growth.

Over the years I have found the elements, the infrastructure of
the Benedictine Tradition very helpful to me personally. I was
like a sailor sailing around the globe, pulling into many ports of
call, looking for that Greater Truth that stands behind all of it.
Need I say that I have only found glimpses, but what I did see
proved profound.

I like to say that I sail on my good ship "Benedictine." It's a
worthy metaphor, because it provides stability in rough waters,
it provides obedience to a good Captain that points the way,
it provides a haven for reflection and personal growth, and
it provides a platform of Tradition upon which I can draw, even
as I plough around in new territories, visiting really different
ports of call.

So though I see myself holding a non-traditional sense of Faith,
I honor that ancient traditional anchor--as personified by that
old monk I once knew, the late Abbot Alban.

(20) Authority

2009-06-13T10:18:00.000-07:00

"Who are our teachers in God? Who are the authorities, rather than
the powers, in our lives?"
[Eric Dean, SAINT BENEDICT FOR THE LAITY, the Liturgical Press,
1989, p. 18.]

Comment: At the time of this book's publication Eric Dean served
as a Presbyterian minister as well as a professor of Humanities.
He also was an ecumenical oblate at a Benedictine abbey. As for
the question he posed above, well it's one of those critical questions
which one ponders over religion or spirituality.

It's a question that has taken me years and years to work through.
"Authority" sometimes has been so tainted that it seems nearly
impossible to accept these days. It's not just all the misdoings of
power-mongers in Religion, but also amongst the same kind of
crowd in Politics/Government and in the Commercial sector. It's
all so sad, really, to see the downfall of honorable Authority.

This situation leaves lots of people in a hard place, especially
when it comes to our concept(s) of God. Just observation, but
many folk apparently need to be told about God by some recognized
authority. If nothing else, it's like starting a car that hopefully will
move you along. But lest we forget, the driver of the car is *you.*

So is it ultimately that you are the authority? Up-to-a-point, perhaps.
In the great religions, the individual is expected to mature and start
thinking more deeply so as to grow into the ideal(s) of their religion.
For some this does happen, but it surely is different for each and
every one who works to ever higher plateaux of be-ing.

I used to scratch my head, wondering why so many of us remain
at kindergarten levels when it comes to their religious study, while
at the same time so many of us study carefully the many other
disciplines we employ to become skilled, which we need to make
a living. It would seem that our Faith Systems would encourage a
more depth approach when it comes to religious thought.

Again, while studying Religion I moved into the realm of Spirituality.
That's another kettle of fish, I believe. For me Religion represents a
collective, culturally transmitted Faith System. It's usually inherited,
but it can only grow and develop if we continually inject more depth
and expanse into it. Religion's authorities, I believe, need more and
more to become wise teachers who will help all of us rise to ever
higher levels in faith development and ensuing positive, concrete
action.

On the other hand, there's personal experience when it comes to
God in our lives. For me, that's Spirituality. And here we need
reach a point where we recognize personally, within our souls, that
there *really* is Some One present that is Beyond us! And if we
finally come to recognize this special Presence, it is this that is our
Ultimate Authority.

I tend to think of this Ultimate Authority as the Holy Spirit. The
challenge, of course, is discerning the message(s) we receive
from the Spirit. Some of have become quite adept at this, hence
we have saints, mystics, spiritual masters who provide a quite
different kind of authority than those wearing the robes of Religion.

Still this is too simplistic. Sometimes a great Spiritual Authority
can be wearing those religious robes, but more than often they
have to be careful--because they are in the service of an institutional
environment. They have to walk a fine line, sometimes needed just
to survive!

(19) If only, If only

2009-06-10T11:59:00.000-07:00

"...is there a sense in which we speak of Benedict and his rule as
offering an orientation for Europe's future...does the Holy Rule still
provide a beacon for common life...If there is a civilisation to be
saved, what are the dimensions of the Rule that point us towards
the essentials that have to be preserved and nourished?

"I shall outline three aspects of the Rule which are of cardinal
importance...(i) what the Rule has to say about the use and the
meaning of time, (ii) what the Rule has to say about obedience,
and (iii) what the Rule has to say about participation."

"[Time]...Benedict describes a carefully structured day, a rhythm
incorporating labour, study and prayer...labour is not everything;
the monastery is an environment in which human beings grow
mentally and spiritually...where they need time for reflection.

"The self that is brought into the light in study and prayer is a self
that lives in a material world where crises and limitations call for
response...Authenic culture needs rhythms of activity and retrieval,
recovery of the self...Culture has to be more than the round of
producing and being entertained. It must be the context in which
humanity is allowed to grow.

"about Lectio, the goal [Benedict] presumes is that of self-
knowledge, humility and growth in holiness: the dimension of
study in the monastic life is not about developing intellectual skills
for their own sake, but a way of advancing in understanding of
oneself as made in God's image...

"A civilised life structured around the vision of the Rule is one in
which economics is not allowed to set itself up as a set of activities
whose goals and norms have no connection with anything other
than production and exchange.

"The environmental question, with all its current urgency, is not
just one of survival; it is about our capacity to understand the world
in which we live as more than a storehouse of useful raw material
for us. It is about how we learn to see the world that indeed--in
some sense 'belongs to us.'

"[Obedience]...the abbot has to listen and attend with intense
concentration to the specific requirements and gifts of the
individual members of the community. [Obedience also involves]
a sort of obedience to every brother.

"[As for the greater, outside community...the Rule applies in that]
the scope of your involvement in the community's life that defines
your standing, [is] not any external criterion such as wealth or
social status or education, or even chronological area...no-one's
voice in the community is automatically dismissed or minimized.

"Benedictine obedience...is an equally unambiguous refusal of
any sort of competitive struggle for the dominance of one individual
or group...Authority is the negotiating of a variety of gifts in order to
sustain a society in which all are at work for the sake of each other's
flourishing.

"[Participation]...The monastery both demands from each a positive
and distinctive share in sustaining its life...This cannot be a community
in which some live at the expense of others...Participation in the common
life is also assurance that you will not suffer alone or ignored."
[Excerpts from a presentation by Rowan Williams, the Archbishop of
Canterbury, in 2006.]

Comment: "If only, if only!" The world goes on, passing-by that special
wisdom that comes along periodically--whether the wisdom of St.
Benedict or other great voices that have graced this planet. Still some
of us, like Rowan Williams, dare to hope against hope.

(18) God-Territory

2009-06-08T16:15:00.000-07:00

"To explore into God is prayer, not in the conventional sense, but in the
sense that theology is a prayer. As we explore the God-territory
prayerfully, we suddenly reach a point where we discover that it gives
itself to us. God and the whole universe are giving themselves
continuously to us."
[Fritjof Capra & David Steindl-Rast, O.S.B. with Thomas Matus,
O.S.B. Cam, BELONGING TO THE UNIVERSE: EXPLORATIONS ON
THE FRONTIERS OF SCIENCE & SPIRITUALITY, Harper, 1991, p. 28.]

Comment: Brother David is a very interesting Benedictine monk.
Back when this book was under discussion, Brother David was
spending some time at the Camaldolese monastery at Big Sur,
California. He was interfacing with the world renown Esalen Institute,
located nearby. At the time the physicist Fritjof Capra was working
there. He and Brother David, as well as Thomas Matus--who is a
Camaldolese contemplative--were engaged in a year-long discussion
about the New Cosmology and the New Theology. Eventually their
discussion was published in book form--and it's a real eye-opener,
which no doubt I'll draw upon many times.

But in this quote, I was struck by the above statement that God
and the universe are constantly giving themselves to us. Well,
sometimes I think that they are "giving" more than we can gulp
down.

Currently I am working into a story that I am writing, that includes a
chapter called "Cosmic Contour." My homework for this involves the
various theoretics spinning around amongst the scientific community,
when it comes to the nature of the universe. It's too, too boggling
and occasionally I think that I might as well give-up writing my story.

Just trying to keep up, I not only read into the new cosmic theories
but I also attend cutting-edge lectures by scientists in our community--
a community of a goodly number of Nobel laureates and innovative
scientific establishments. Yesterday, I heard a famous astronomer
discussing the WMAP satellite observations that are "consistent with a
universe made up of 4% "normal" matter, 22% dark matter, and 74%
dark energy. I walked out of the lecture hall somewhat stupefied. I
just could not process the Mystery of it all.

It's bad enough that when they can't explain something theologically,
the priests refer to God as a "Mystery." But in yesterday's lecture the
astronomer, talking of dark matter and dark energy, said such is still
very much a Mystery.

Taking a walk afterwards, I felt unsettled. It's easy to say "this or that"
about God and the universe; but when one starts doing some serious
investigating, it can lead to a Mystery that one cannot readily explain.
So should we stop being explorers? I doubt that we could--it's not in
our human nature to sit around like a glob and not be interested in
those big questions we are always posing.

I can only attest for myself, but those big questions eventually lead to
new answers--whether about God, whether about the universe. So I
guess that I'll just relax a bit and get back on track with my explorations.
Maybe a prayer, all this. But it certainly takes commitment.

(17) Charism of Service

2009-06-06T11:43:00.000-07:00

"Benedictine spirituality refuses to glorify a life of false frugality or
fabricated irritations...[Rather Benedictines] are to 'keep watch of
their own souls' guarding themselves against the pitfalls of any
position: arrogance, disinterest, unkindness, aloofness from the very
people the position is designed to serve."
[Joan Chittister, O.S.B., THE RULE OF BENEDICT: INSIGHTS FOR
THE AGES, Crossroad, 1992, pp. 104-105.]

Comment: Sister Joan is a famous monastic, and a former prioress.
In recent years she has come up and close to the many issues and
problems faced in modern society. And she seems a "natural" when
it comes to incorporating Benedictine wisdom in her discussions.

Interestingly, I had previously wrritten an essay about the Benedictine
Soul that especially leaned more towards one's inner development.
But here--with Sister Joan--we encounter the other side of the coin.
There's a balance when it comes to Benedictine life. There's the
more passive, contemplative life, and there's the quiet active life of
service. And the two should be seamless, if you will.

Most of my Benedictine contacts have been active in religious pursuits,
either as theologians, spiritually-oriented philosophers, and most often
as teachers in their Benedictine schools. Occasionally one finds a
Benedictine monk who has delved into science. (An aside, but once
I heard a retired abbot mention that if he had his life to live over, he
would become a physicist first and then a priest. Having studied
science and systems from a spiritual perspective, I quite understand
where this former abbot was heading. :)

In future, whether in the monasteries, maybe beyond the walls, active
Benedictines will move into even more diverse professions that
represent their charism of service. I know that Benedictine sisters have
begun to more into new territories that reach beyond their particular
religious perspectives. These days many female Benedictines are into
nursing, into hospital administration, into social services, etc.

Perhaps not too far off in time, we will see this active aspect of the
Benedictine Tradition proliferate as more and more non-traditional
monastics begin to relate their spiritual tradition with their naturally
more diverse activities in the communities and societies in which they
live.

And, yes, as Sister Joan mentions, the Benedictine soul need be wary
falling into the pitfall of negatives that detract from their active life.
On the other hand, perhaps a more appropriate approach would be to
not only stress, but *study* more seriously the active part of their life.
The possibilities, the potentialities, lay waiting when it comes to the
Benedictine charism of service.

These days the horizon for service has blown sky-high, including ever
new and fresh territories in which one can lend a hand. So, yes, why
not have a retired Benedictine abbot ponder over what could be--even
in the field of science. He recognized that the New is upon us.

(16) Benedictine Soul

2009-06-04T10:45:00.000-07:00

"It occurs to me that rather than be so thrilled that the abbot
chases me around with books in his hand--oh, special me,
favored oblate--I should be humbled. Spending an entire
weekend with oblates, I see the kinds of books they read and
apparently absorb. I am quite the lazy, undisciplined one,
and my poor abbot is just trying to get me to the level of the
rest of my class."
[Carol Bonomo, THE ABBEY UP THE HILL: A YEAR IN THE
LIFE OF A MONASTIC DAY-TRIPPER, Morehouse Publishing,
2002, p. 169.]

Comment: Carol Bonomo is a Benedictine Oblate residing
in Southern California. Her book is a delight. And it provides
a lot of insight about the goings-on in a Benedictine abbey--
and, also, about her own monastic growth under the tutelage
of a retired abbot in his 90s.

Her book makes me think back, about the delightful time I had
studying under a much younger Benedictine abbot. In my case,
I gulped down Benedictine books like mana. Good food for the
soul. However, what we talked about during spiritual direction
was not so much book-learning but rather about becoming
*more* a Benedictine soul.

Book-learning is necessary for anyone wishing to master a
discipline, but with the Benedictines there's so much more that
is needed. It's about honing one's soul in a certain way. We
have the Rule of St. Benedict. We can read it (over and over),
and we can have others tell us what it means, via books, or
by example.

But what I learned from my abbot was mainly via example.
My good abbot lived a Christ Life, which I greatly honored. He
also was a superb listener--and "Listening" is a primary Benedictine
feature. He listened to the pain in my soul. He listened to the
hope in my soul. He even listened to the ambition in my soul.

It's not wrong to have ambition. What is important is the character
of that ambition. Important, too, is how ambition is carried out.
At the time I had my sessions with my abbot, I was extremely
ambitious about become a true-blue, successful Benedictine.

So I crammed in all the book-learning I could about the great
Benedictine Tradition. Tried to lock-step into the Rule, working
to connect strict medieval measures with my more diverse modern
life. Ultimately I over-loaded, nearly burning out. Hence my sense
of failure, my pain, brought me to my abbot.

He slowly taught me how to listen to my soul. This involved prayer,
it involved meditation, contemplating, even psychological under-
standing. He helped me "mine" the depths of my soul. And what I
found was something True and hopeful.

This kind of soul work is monastic work, if you will. Once one has
reflected in this way, then the book-learning can come into play.
All in all, it is about honing soul, ever striving towards becoming a
Benedictine soul.

My good abbot is gone now. God took him in his prime. Me? Each
day I pray my abbot's soul to keep. He was a great Benedictine soul.

(15) Unexpected Humility

2009-06-03T11:39:00.000-07:00

" [An] explorer who found spiritual renewal in the Wilderness was
John Muir (1838-1914), founder of the Sierra Club. From the
majestic Yosemite in California, Muir wrote: 'God's love covers all
the earth as the sky covers it, and also fills it in every pore. And this
love has voices heard by all who have ears to hear'...Muir could
best hear the voice of divine love when he climbed the mountains.
For him mountains were as spiritual as they are rocky; he imagined
them to be alive with the divine presence."
[Charles Cummings, O.C.S.O., ECO-SPIRITUALITY: TOWARD A
REVERENT LIFE, Paulist Press, 1991, p. 55.]

Comment: At the time of this publication, Charles Cummings was
a Trappist-Cistercian at the Holy Trinity Abbey in Utah. Interestingly,
I came across his book a short time after visiting Zion National Park
in Utah. I had been profoundly struck by the soaring monoliths,
looking at those high mountains whilst sitting amongst cottonwood
trees overlooking the Virgin River.

I had just come off completing a major thesis about the mystery of
the universe, integrating the "Cosmogenesis" theory of Teilhard
de Chardin with David Bohm's theory of the "Implicate Order." My
work concentrated on the theoretical, but after it was finished I felt
a longing to touch and feel God's Creation close-up, right here at
home on our Earth. Hence began my long series of visits to the
great parklands in the American and Canadian West, as well as
to the lagoons of the Baja.

All this eventually led me to become a docent naturalist in
addition to being a philosopher of science and evolutionary
systems. And over the years I have tried to integrate these
pursuits with the work of the Spirit.

Before reading Fr. Charles book, I had wondered how I might
understand these pursuits of mine in terms of the Benedictine
Tradition. Of course I knew that for centuries the monks had
worked the land, had understood the intricacies of agriculture.
Having visited monasteries, too, I knew the monks had long
been engaged in horticulture. Their beautiful gardens and
landscaping attests to this.

So, years later, I was not surprised to discover that some
Benedictine houses are providing ecological retreats. I haven't
attended any of these retreats, but I imagine they are responsible
approaches towards working into a better understanding of God's
good Creation as reflected by our small, sweet planet.

I do know that surely the Benedictines are *not* discussing
pantheism in these retreats. Rather, from their perspective, they
must be discussing "panentheism." Whereas pantheism identifies
God as the universe, panentheism considers God to be greater
than the universe but includes and interpenetrates the universe!
Yet, this returns us to theory--and I really wanted to get my hands
dirty, so to speak.

As I had put, I wanted to touch and feel God in Creation. I wanted
to be at that point of which Muir speaks--in that he could feel God's
love when he climbed the mountains.

From mountains, up to mountain tops, I have gained an unexpected
humility. One day I found myself standing before the Giant Sequoia,
redwoods that boast being the tallest trees on the planet. They were
also very old. "Majestic" was the only word I could conjure while
gazing at these massive life forms. I felt like a little speck in
comparison. This kind of humility is honorable I believe. It's not
about being a drudge, or worthless, but rather more about an
honest acceptance that there is far more in God's Creation than
just me or even humanity.

Still God has given us eyes, minds, feelings to gaze out on his
Majesty of Creation. It has not been difficult (for me) to sense
God's Presence in its midst. However, there seems a call of not
only humble appreciation but a certain *responsibility* towards
this Earth Garden that God has provided.

As I continue down this path, it will be interesting to reconnoiter
additional Benedictine publications that stress a responsible
ecological outlook which, in turn, links with spirituality.

(14) Living Stones

2009-06-01T11:22:00.000-07:00

"St. Peter, lingering over the image of the temple, emphasises
that we are its 'living stones' and that we ought to make ourselves
available for building a spiritual house. However alone you may
be, you have a social role to play, and you cannot opt out of this
without betraying the interests of the community..."
[Anonymous Monk, Alan Neame (trans.), THE HERMITAGE WITHIN:
SPIRITUALITY OF THE DESERT, Paulist Press, 1977, p. 127.]

Comment: Ancient desert monks were not required to attend church
every Sunday, rather perhaps once a month. There's a story about
one such ancient monk showing-up for church, and an official asked
"what are you doing here?" At that time the desert monk had other
duties than church attendence.

The Benedictines came after these desert solitaries, and their's
was a communal existence, with daily mass (after priests became
the dominant members). Their monasteries had a chapel that
served as a church.

In today's world, Benedictines behind the walls still remain
communal and are true to "church," whether Roman Catholic or
Anglican. Benedictine oblates, too, are expected to support their
parish church and also try to attend church at their affiliated
monastery periodically.

As for myself, I've had a hard time with "church." Too much of an
idealist, I suppose. I really did want so much to believe that we are
"living stones," that the Church is the "Body of Christ." Rather, more
than often, I found dissension. Historically we read of the constant
splintering of Church into more and more denominations, created
out of dissension and dissatisfaction. Historically, also, the warts of
the Church are highly prominent, committing questionable acts in
the name of God.

It all became rather sad for me. My high hope for Church seemed so
lost. I felt lost as well. Still I look back at the Benedictines, and I have
to admit that this great monastic Order *presented* Church at its best.
The Benedictines were part of the great prayer-wheel for the Church.
Monks were the great spiritual part of the Church. God was the focus,
and still remains the focus in Benedictine communities. The great
Rule of St. Benedict stresses hospitality--and the Benedictine houses
and their chapels and churches are open, running gently, never
harsh, rarely opinionated. And historically I have never found an
incident when Benedictines ever participated in cruel atrocities
toward others.

In my estimation, the Benedictines genuinely tried to be "living stones"
of God's Temple. But no one is perfect, and probably never will be.
Still, it is the trying that is important. And this effort to be a living stone
can be carried forth beyond the monastery's walls, even outside the
institutional church, on into the many communities of the world, where
there is always such need for spiritual support.

We are now undoubtedly in experimental times when it comes to
how we might renew Church. The "living stones" of the Temple may
ultimately come to understand that the whole of God's Creation *is*
the Real Temple. And come this realization there might come a
New Revelation.

Could be that some Benedictines, within the monastery or outside
the walls, are already in this New Vanguard of Living Stones.

(13) Obedience

2009-05-31T14:49:00.000-07:00

"In what does this narrow road consist? This will be the road of
obedience where the room for freedom of action becomes more
restricted, where man lives no longer according to his personal
judgments, desires, and caprices, but at the good pleasure and
according to the will of another: ' another will bind your belt and
lead you where you would not' (Jn 21:18)."
[Sighard Kleiner, O.C.S.O., IN THE UNITY OF THE HOLY SPIRIT,
Cistercian Publication, 1989, p.84.]

Comment: The above book was first published in French, in 1980.
And browsing through my English translation, I found Dom Sighard's
extensive discussion of the different elements of the Benedictine
Rule really quite elegant and truly helpful--especially for anyone
interested in how these elements are to be ideally employed by
a monk living in a monastery.

As for "obedience," it really boils down being obedient to the
Abbot--who serves not only as a spiritual father, but also as the
representative of Christ in the monastic community.

The time of writing of this book was at least some 30 years ago.
Within the monastery, Dom Sighard's approach to the Rule, to
the Benedictine Tradition, was definitely focused on the traditional
monk. Still the Cistercians chose to publish this book, making it
available to those monastically-oriented people who live out in the
world--beyond the monastery's walls.

So how does a lay monastic respond to this idea of "obedience"?
If you are affiliated with a monastic community, though not professed,
are you always obedient to the abbot or abbess or prioress? That's
a tough call, and even tougher if you are a non-traditional monk who
lives completely on the outside. Where than does one place his or
her obedience?

I can only talk of my own experience about this question. For several
years I had the good fortune having a wise Benedictine Abbot as my
spiritual director. Though I was not bound to any strict obedience to
this abbot, he gave me good counsel that I was free to accept or not
accept. But that is not obedience in the true sense of the word. Yet
it is about a "decision" to accept his counsel. Unfortunately my good
abbot died, and that was the end of my spiritual direction. I found no
other to step into his shoes.

However, to Whom do I give obedience? I was mindful that somehow
I had to turn over my life to Someone greater than myself, because
otherwise my life lost its meaning. Just me, just my own opinion, but
that's how I honestly felt. Happily I had enough "smarts" to figure the
One and Only to Whom I would give over my life in obedience. It was
to the Holy Spirit, who I ultimately discovered both within my mind and
outside in telling events.

Of course learning to listen to the Spirit, much less being obedient
to Such, takes discernment. Not easy, a situation where one must
learn to be careful and hopefully wise. I finally figured a thing or two.
If I stumbled lots, if I kept hitting brick walls, I knew that I was on the
wrong side of discernment. If I encountered "open doors," I likely was
on the right side of discernment. These were mostly exterior
understandings when it came to the working of the Spirit.

The other side of the coin is our interiority, where the Spirit can come
into a more full play if one is mindful. It's about pondering, about
contemplating upon the messages one believes that s/he is receiving.
It's really baseline *faith,* too! You have to arrive at a firm faith that
the Holy Spirit really does work within you, helps you, leads you,
asking a level of discerning obedience in order to follow through.

That's my experience, and it is not even embellished by religious
trimmings! And, happily, being obedient is not always a negative,
taking you to places where you would rather not--though it can,
but it also can take you to places that are wonderful, that are
bountiful in ways unexpected. Obedience can lead to adventure.

(12) Discrimination

2009-05-28T11:40:00.000-07:00

"...the differences between the lay brothers and choir monks had
become more pronounced as the century began. In a sort of
territorial ordering of space, physical separation ran along strict
lines of demarcation. The kitchens, agricultural areas, and trade
shops became the 'turf' of the brothers. The chapter room, choir
area, and classrooms were the territory of the priests and clerics.
They had separate recreation rooms and oratories, even separate
cemeteries. What was obvious to many outsiders was that priests
and lay brothers were separate but not equal."
[Joel Rippinger, O.S.B., THE BENEDICTINE ORDER IN THE
UNITED STATES: AN INTERPRETIVE HISTORY, The Liturgical
Press, 1990, pp. 154-155.]

Comment: The author of this book was discussing the Swiss-
American Congregation of Benedictines, as it was at the turn of
the 20th century. However, by 1920 European brothers were no
longer immigrating to the United States. Over time these brothers
dwindled, but "there was still operative a mentality that gave
theological justification to the separation of lay brothers and priests."

As Fr. Rippinger also noted, after World War II, what with "the
termination of many monastic farms and specialized trade shops,
as well as printing presses, sawmills, and other operations, the
practical basis for the existence of the lay brothers was rapidly
disappearing. This was combined with an increasing awareness
of the social inequalities in the American society of the 1950s and
1960s and the need to eliminate discrimination and segregation."
[Ibid, p. 158.]

Interestingly, years back I had occasion to talk with a Benedictine
prioress who told me a similar story, that her congregation once
discriminated between the kitchen-worker nuns and the more
educated nuns. She mentioned that the kitchen nuns had to wear
a special apron over their habit until recent times.

I suppose one could easily smart over these confessed conditions
as "discrimination." But, historically, this was very much the trait
of the earlier European class-system. The Benedictines reflected
this, at that time. No matter that St. Benedict, himself, was a layman.
His intent would seem more that his monastery be a place for all
men, including the preponderance of illiterate monks at that time.
Benedict was leery of priests joining his house--and if they did, they
need follow his Rule which talked about seniority in terms of entrance.

But humans are humans, so to speak. We have that barnyard
mentality when it comes to the pecking-order. Though it is not as
pronounced these days in Benedictine houses; because though
priests still dominate, the brothers are usually better educated
and simply prefer not to be ordained. Maybe less a class system,
the situation still stresses status.

Regardless, now in our own times, there seems yet another situation
rising when it comes to "status." There's a rising spread of Benedictine
Oblates, lay monastics attached to the monasteries and priories.
Often these lay people are quite well educated, sometimes successful
professionals, though not terribly trained in theology. Hence they
are addressed at the piety level, fairly parochial, not seriously deep.

Perhaps this case spawns the following situation. At least a
minority of these oblates are hankering towards a deeper theological
background. Some have actually trained at seminaries, colleges,
and universities! Hence they possess a depth of knowledge, and
even may be less "hot-house" in their approach towards theological
understanding.

One would think that these theologically educated oblates might be
more than welcome in the traditional monastic world, but that is not
usually the case. (There are exceptions, but they are rare.) However,
these days--as the call for monastic vocations within a monastery is
dwindling rapidly--methinks there should be a real emphasis, a real
effort towards supplying a seriously mature formation program for
these lay oblates.

Discrimination, put bluntly, holds back progress--as well as holding
back people. In our own time, there are probably as many, if not
more, seriously committed lay monastics out in the world, beyond the
walls, who yearn to carry forth the great Wisdom of the Benedictine
Tradition. Fortunately some of our traditional monks have begun to
take notice. There have been meetings about what to do with what
they term as the "non-traditional monks." How should they be trained?
Should the monasteries serve as formation centers, where the lay
monastic might spend a certain amount of time in serious study with
the monastery monks.

Perhaps still only "talk," but the thought it expresses is hopeful.

(11) World Within

2009-05-27T11:06:00.000-07:00

"...the fundamental element and purpose of the monk's life is not
essentially different from that of any Christian. On the contrary,
by discovering the interior attractions and instincts written by grace
in your heart, you touch the Heart of Christ, you become capable
of reaching the inner heart of your brothers in community and of
vibrating with the truest desires of all men."
[Augustine Roberts, CENTERED ON CHRIST, AN INTRODUCTION
TO MONASTIC PROFESSION, St. Bede Publications, 1979, p.141.]

Comment: At the time of this writing, Fr. Augustine served as a
Cistercian monk in Argentina. Some forty years later, reading
through his book, I sometimes feel it seems out-of-touch. The
world has moved on, and piety seems less relevant. Couldn't be
more wrong, however!

Maybe some of Fr. Augustine's words seem archaic, but their
meaning still holds--I believe. Though a devotee of the Christ,
these days I am more universally inclined towards the Cosmic
Christ as an Imago Dei. My perspective leans towards the Plenum
of the Universe, the Pantocrator, the Logos-Pneuma--all part of
the Continuum towards understanding God, the world, and
ourselves. So how do I understand Fr. Augustine's words, that
seem so far away in time and place?

I think the key for me is "relationship." As a systems philosopher
I understand the universe from the perspective of Deep Ecology,
which is about the Universal System consisting of systems upon
systems, all inter-connected, all in relationship. The universe is
One, and all its elements are but one upon One upon ONE. Like
our human body, all its systems, all its bones, inter-connect,
relate one to the other, to make our One Body move and live.

So, what Fr. Augustine seems to be saying to me is that we need
understand our self *within*. There's also this world, this mental
galaxy called mind that we humans also possess. It's like a
constellation of diversity, of archetypes, of hopes, of fears, of
information, all strung together within us.

Much of the time, we handle all this mental diversity by ignoring
it. Maybe not a bad approach, especially if we can avoid chaos.
There are some poor souls who cannot "get it together," so to
speak. On the other hand, there is this need to reconnoiter our
interiority, to explore it, to discover who/Who we are.

The "who" part would seem to be those "interior attractions and
instincts written by grace," as Fr. Augustine puts. These are the
seemingly natural part of our personality, how we are inclined.
Some, including myself, believe this natural part is something
which we are born with, though ultimately also dependent upon
our particular environment in which we live. This natural part
could be likened to our talents, to our potential.

But there is yet another aspect embedded in our mental system.
Psychologists sometimes call this our "Greater Self." Goodness!
But even sometimes these doctors of the mind refer to this as
"God." When we reach such an understanding--through gradual
individuation--I tend to think that we have encountered the Spirit
Within.

Indeed, Christ made mention that he would send the Spirit to us--
and that He and his Father would dwell within us. And when we
make this mental discovery, honing our interiority, it can be sort of
a "wow" of a response. Unbelievable! But there it is.

And it is *this* (I suspect) that Fr. Augustine is talking about, albeit
from his particular religious perspective. Discovering the Spirit
Within makes one realize that it dwells within each and every one
of us, maybe even into other forms of life existing at different
consciousness levels. And it is about *consciousness,* relating
a Connection that is there, standing within all of us, waiting for
us to better understand that we are ALTOGETHER, related,
like "branches to the Vine."

(10) Opportunities

2009-05-26T12:03:00.000-07:00

[A Benedictine community] "is not envisoned as a complete
counter-society, but rather as a fellowship united by divine
love in monastic observance. But it is also not simply an
apostolic community, existing for a specific purpose in the
world or in the Church...The monastic life is to be lived for
the present and the future, and makes the community
able to work and plan for the unknown...

[However, we] must remember that a Religious Order has
to be ready for new and unexpected opportunities of service
at a time when human enterprise at home and abroad presses
on to new fields of effort, while the Church often lags behind
in the race."
[Adam Dunbar McCoy, HOLY CROSS: A CENTURY OF ANGLICAN
MONASTICISM, Morehouse-Barlow, 1987, p.90.]

Comment: There are Benedictine houses within the Anglican
Communion. As for the Order of the Holy Cross, also an
Anglican monastic order, I remain unclear exactly how it
relates to the Benedictine Tradition--but somehow it does.
And according to its precepts, it has considered the
"unexpected opportunities" that may call forth monastics
in future.

Being wise monks, the Holy Cross does not delve too deeply as to
what these unexpected opportunities might be. They will show
themselves in due course.

It could be that future--even present--monastics are beginning to
prepare themselves academically and vocationally to enter fields
of endeavor wherein they can better respond to these unexpected
opportunities. Today's world is changing fast, due to not only
events but also to advanced communications that drop loads of
information on a mostly unprepared humanity.

Consequently, much of our response has been knee-jerking rather
than strategic. These days we can hardly manage intelligible
immediate reactions much less a long-term strategic response.
Strategic thinking involves over-arching well-thought-out aims
that ultimately involve concrete results. So how might monastics
involve themselves in such a situation?

I can only guess, but Benedictine-oriented monastics do have a long-
standing Tradition upon which to draw. The major elements within the
Benedictine infrastructure can be translated not only in modern terms,
but it could be applied to modern concerns that face us today.

(9) The Shaman

2009-05-25T12:46:00.000-07:00

"St. Benedict considered as "shaman" may appear as a new and
seemingly strange way to look at the man...Let me briefly explain
what a shaman is. Historians of religion have identified various
categories of religious personalities: the priest, the prophet, the
yogi, the sage...The shaman is another type of religious personality:
the religious guide of primitive peoples...

[However there] are three reasons why shamanism is emerging as
an important phenomenon for religious insights in our day. One
is because of interest in altered states of consciousness...The
second reason is the interest in healing in our day, and the third is
the interest in Native American spirituality."
[An article, "Contemporary Forms of Spirituality and Monastic Life"
by Donald Corcoran, O.S.B., in THE CONTINUING QUEST FOR GOD:
MONASTIC SPIRITUALITY IN TRADITION AND TRANSITION,
William Skudlarek, O.S.B. (General Editor), the Liturgical Press,
1982, p. 248.]

Comment: The above by Sr. Donald, really struck my eye--considering
St. Benedict as a shaman. At the time I was starting to study Native
American spirituality, so I was really drawn to this idea about the
founder of the Benedictine Tradition.

Thinking about it, having an avocational interest in Classical and
Medieval History, I had to admit that most of the monks who
joined Benedict's monastery were actually illiterate. These were
folk on the cusp of the Dark Ages, during the final collapse of the
Roman Empire. The infrastructure of civilization was pretty much
annihilated--and ignorance began its long march through Europe.

As for St. Benedict, himself, he was a Roman aristocrat--and that
meant he more than likely was classically educated. Though I
suspect he much preferred remaining a hermit, he was coaxed
into establishing a community of monks. His first experiment failed,
but his work in Subiaco and later at Monte Cassino took hold. And
I have to wonder whether this prayerful man may have displayed
"altered states of consciousness." Miracles were assigned to
St. Benedict, and oft illiterate folk are attracted to what they perceive
as magical--albeit such oft is clothed in religious perspectives.
Healing, also, would be a major vehicle as far as attracting the
illiterate.

But these ideas are all guesses on my part, though reasonable.
However, my main attraction to Sr. Donald's article pertained to
the Benedictine foray into Native American spirituality. For example,
she makes mention an article by a "monk of Blue Cloud Abbey in
the 'American Benedictine Review' [that] deals with the vision quest
of the Native American Plains Indians and compares it to monastic
life."

Sr. Donald moves into the initiatory process. Following a vision that
calls a person forth to be a shaman, there's the shamanic spiritual
journey of "taking up of a spiritual discipline, asceticism, fasting,
prayer, and ordeals." And following this, there is a period of testing,
encountering the Dark Power(s), which if successful, the shaman
moves through this passage unto a "death-rebirth" experience.

And, finally, there is the "powerful contact with the Divine, the Sacred,
the Numinous. And as Sr. Donald continues, she puts it that
"obviously this stage is very clear in Benedict's experience of the
whole world being gathered in one ray of life."

I have to wonder how many of us moderns, within the Benedictine
Tradition, have gone through this powerful "shamanic" journey?
Wtih that question, I'll leave it at that.

(8) Guidelines

2009-05-23T11:28:00.000-07:00

"The vows taken at profession in the Benedictine Tradition...are
obedience, poverty, chastity, stability and conversion of manners...
It would seem to be two possible ways of understanding the vows:
1) perfection and 2) transformation...[As for perfection the} problem is
that this tension toward perfection may well be understood or limited
to the perfecting of only one level of the vows: an exterior level with
an accent on doing rather than on becoming or being.

The vows understood in the light of transformation are something quite
different. Here it is a matter of being. The vows, as they are interiorized,
deepen our being...Vital to the understanding and practice of the vows
is radicality...Rigidity is often its substitute. Rigidity is surface strictness;
radicality is a life totally immersed in the Mystery..."
[Jean-Marie Howe, O.C.S.O., SPIRITUAL JOURNEY, THE MONASTIC
WAY, St. Bede's Publications, 1989, pp. 60-62.]

Comment: At the time of the above writing, Sr. Jean-Marie was a
Trappist Abbess in Canada. In my estimation, she has hit upon
the two most important understandings when it comes to taking
vows--or even only approaching the special features presented in
the Benedictine Tradition.

It's true, too, that "perfection" may be an impossible word--at least
nowadays. Trying to be perfect is tense, and there actually can be
the tendency trying to be what one really is not. The perfect monastic,
only exteriorized, is not and never has been an honest expression
of the Benedictine Tradition. And, yes, it surely can lead to rigidity.

A rigid person, whether a monastic or not, defeats the open awareness
stressed in the Benedictine Tradition. A rigid person will not listen to
other ways much less to other people. There's no give-and-take,
no sharing--and that defeats the communal aspect of the Benedictines.

As for transformation, into the Christ Life for the Benedictine, well that
does involve "conversion of manners." Here we are talking about a
*process,* if you will. It's about evolving, about conscious development,
about raising-the-bar, moving to both more comprehensive and higher
levels of be-ing. This becoming is centered in the Formation Process.

In Benedictine-oriented monasteries, there's an expression for their
monastic life: the School of/for the Lord's Service. The monastic
community, behind the walls, provides the conditions in which the
individual can bump-up living in a close "in your face" community,
wherein all the human issues that challenge us are more closely
up-front and thus more demanding. Thus, the vows--the special
elements of the Benedictine Tradition--are important. They literally
are the tools to grow, to evolve, to form one's self towards the more
ideal. But it has to be done honestly, seriously interiorized!

Perfecting these Benedictine elements perhaps should be more
about "honing" such, polishing such into ever finer manners that
are both gentle and hospitable towards not only others but also
towards one's self.

The vows--or the formative means of the Benedictine Tradition--are
not meant to be harsh and dreadfully difficult. Rather they are like
wise guidelines for one who wishes to become a more spiritual
person. And they are guidelines that could easily apply and enhance
out in the world as well.

(7) Magistra

2009-05-20T13:26:00.000-07:00

"Oh fire of the Holy Spirit,
life of the life of every creature,
holy are you in giving life to forms...
Oh boldest path,
penetrating into all places,
In the heights, on earth,
and in every abyss,
you bring and bind all together,
From you clouds flow, air flies,
Rocks have their humours,
Rivers spring forth from the waters
And earth wears her green vigour
Oh Ignis Spiritus Paracliti."
[A poem by Hildegard of Bingen.]

Comment: Hildegard was a Benedictine Abbess, a *Magistra*
as deemed by her medieval community of nuns. Born in the
midst of the Middle Ages, it is incredible to review this great
woman's life. She was a person of expansive talents--a literary
person, a poet, a musician, and an inspirer of beautiful
illuminations. She also was a counselor to the great in her day.

Goodness, she even wrote naturalist and scientific tracts. And
her poem above best describes her thought about Creation and
the Holy Spirit that runs through it.

When I first came across this beautiful poem by Hildegard, I was
inspired that I had found a fellow naturalist--if you will--and
amazed that this medieval scientist was not only a Benedictine
but also a woman!

Since then I have occasionally come upon Benedictine forays into
science, into naturalist studies, even way back when they re-taught
the European peasantry agricultural and fishery techniques after
the destructive chaos that ensued following the demise of the Roman
Empire.

Not surprising, I guess, but it was also the Benedictines who re-gained
the great pagan scientific, naturalist, and medical studies of the
lost Greco-Roman Civilization. They secured many of these ancient
treatises from the Muslims who had somehow saved them after the
libraries of the Roman Empire had disappeared.

Indeed, I soon began to realize that the Benedictines were the
conveyors of Civilization. They saved the cultural pillars of the
Greco-Roman Civilization and injected the ingredients to build-up
what ultimately became Western Civilization.

In her own right surely Hildegard of Bingen, a Magistra, represents
this Benedictine erudition that led to the restoration of Civilization.
No doubt there were a number of Benedictine monks and nuns
who were expansively educated for their day. And some of their
medieval erudition seeped out and enhanced the world.

Perhaps I have discovered a small project? It would be interesting
to investigate how some modern Benedictines have such an
expansive outlook--and how they are sharing it for the benefit of
the rest of us.

(6) New Creation

2009-05-19T10:33:00.000-07:00

"We see that in Christ the world of space and time is not
annihilated; it does not disappear but it is transfigured, and
that is precisely what St. Paul means by the New Creation.
The New Creation is this present creation transformed into
the spiritual creation...All material laws are simply stages in
evolution. At the inorganic level there are certain laws
operating, and then new laws come into being as the earliest
living creatures emerge. Later, new laws develop pertaining
to the animal level, and later, still, other new laws develop
pertaining to human persons. The next stage is the
transcendence of finite being, as we enter into the divine
consciousness and into the divine mode of being..."
[Bede Griffiths, O.S.B., A NEW VISION OF REALITY: WESTERN
SCIENCE, EASTERN MYSTICISM AND CHRISTIAN FAITH,
Templegate Publishers, 1990, pp. 168-169.]

Comment: The late Bede Griffiths was a famous Benedictine
monk who left England to eventually establish an ashram in
India. (It was a pioneering effort to found a Christian community
that would incorporate the customs of Hindu life and thought.)
Fr. Bede was also supportive of the theoretics of the New Science
emerging during his last years.

As for his above statement, I had to smile when I read it. The
flow of his evolutionary approach to emerging universal laws
corresponding to ever higher forms of Life corresponded well
with one of my intellectual/spiritual heros: Teilhard de Chardin--
the Jesuit and paleontologist who espoused a modern concept
of the Cosmic Christ in relation to his Cosmogenesis theory.
It would seem that Bede Griffiths was on the same wavelength,
so to speak.

Actually discovering a Benedictine monk--well known, too--
moving into these contemporary science theoretics, connecting
them with his faith system, with the Christ, quite comforted me.
Because at the time, I was academically moving fast into the
field of "Science and Spirituality."

Having worked for many years as a Science and Technology
Analyst, I had decided to move more into a new field that
included the study of Evolving Systems. This effort was especially
prompted by my earlier foray into Theological Studies. I had
come around from the usual religious perspectives to the equally
interesting psychological perspectives about God, about Christ,
and being aware of the emerging New Cosmology, I began to
realize that we had new data from which we might glean more
about the Plenum of the universe.

In Western religio-philosophical terms, this Plenum--this Ground
of the universe--was the Godhead, the Logos, which the Christian
Fathers took to the next level, by declaring Christ as the "Incarnation
of the Logos." Christ--as the Pantocrator--was deemed the Ruler
of the universe and had come among us! And when he left this
world, he promised that the Paraclete, the Holy Spirit as Counselor,
would come to guide us.

I can only guess that the Spirit guides each and every one of us
in ways that connect with our talents, our natural inclinations, so
as to help us to begin to conceive of this New Creation (of which
Fr. Bede speaks). Teilhard talked of the "Divine Milieu" in which
the Cosmic Christ is ever drawing us forward.

But building this New Creation will take many different hearts and
minds, employing a myriad of approaches. And I have to wonder
how the elements of the Benedictine Tradition might apply in light
of all the great insights come our way about the universe, not only
astrophysical discoveries but also psychological discoveries.
Might Benedictine wisdom help us apply these discoveries towards
enhancing our condition and consciousness in this world?

It would seem that in order to take our modern knowledge-base
and move it forward might be a necessity towards taking that
special next step into the "Divine Milieu," into the New Creation.
Yet, even with ever evolving knowledge we desperately require
*wisdom* as we move along. So I'm glad that some Benedictines
are moving into our modern knowledge-base, because they will
likely begin to understand how their Tradition--even though ancient--
might apply to our new understandings of Creation.

(5) Balance

2009-05-18T10:28:00.000-07:00

"I was recently afforded the unusual privilege of joining a Benedictine
community in North Dakota for its annual retreat. The community is
a large one, over one hundred women, many of whom work outside
the convent. They are nurses, social workers, chaplains, professors.
Like many modern Benedictines, they try to strike a balance between
the active and contemplative life, and once a year they make a retreat
that returns them to the stillness at the heart of monasticism..."
[Kathleen Norris, DAKOTA: A SPIRITUAL GEOGRAPHY, Ticknor &
Fields, 1993, p. 183.]

Comment: A well-known Benedictine Oblate, Kathleen Norris brings
up the Benedictine propensity for *balance* in the life of not only a
community but also in the individual.

Just a guess on my part, but I suspect professed Benedictine women
live out more this balance between the contemplative and active life
than men. Still I was familiar with a community of monks--and some
of them did venture out into the world, mainly as religious scholars
however.

As for Benedictine Oblates, well they are considered the Benedictine
"Arm" out in the world. Again, just my observation, but on their part
I have mainly seen more the tendency towards the contemplative
life. Sometimes I see more "wannabe monks" than Benedictine
people who walk the streets of this world. It's maybe a bit out-of-
balance, focusing too much on the monks, on the life *in* the abbeys
and priories, on the liturgical services, etc. There's no doubt that
monastically drawn people, who are not professed, sometimes wish
they were. (I have been just as guilty of this.)

Perhaps this process towards the contemplative life is a neccessity
for a Benedictine Oblate. It could be about the "formation" process,
which originally is about becoming a monk, about learning the
"how and why" of being a monk, about *conversio morum.* The
whole point of all this is about developing the Christ Life within ones
self. So who could blame an oblate for trying!

Still, there seems sometimes a neglect towards applying Benedictine
wisdom out in the world--a poor world that desperately needs help.
It seems as if the Benedictine balance has not yet been clearly struck
when it comes to the oblates. Why? Maybe a harsh analysis, but
it could be that most "formation" is left up to the oblate. And, in turn,
perhaps many oblates just don't know where to begin. Of course they
usually have a monthly meeting at their attached monastery, but more
than often it is more along superficial and social lines. There's
spiritual direction, sometimes, but it likely is far more about soothing
ones soul. Necessary, surely! But how does such play into the
formation process for the oblate, in any systematic way?

However there's no doubt that there are seriously "real" monastics
out in the world, who must somehow create a formation process
for themselves! They are monastics who give fully their heart and
mind and soul to "God." They seek God in ways that can seem very
different from the way in a traditional monastery. They are groping,
trying to see with more clarity. And, if they follow the Benedictine
Tradition, they are trying to strike a balance between the contemplative
and active life.

It's a NEW situation for these new monastics. And, yes, they do
need borrow from the old traditions, and more particularly the
Benedictine Tradition. How? It would be wonderful if monastery
schools were open to these new monastics. There has been talk,
or at least wishful thinking, on the part of some Benedictine
professed that such might someday become the case.

On the other hand, professed Benedictine monks and sisters have
been publishing book after book over the past forty years, making
freely available the tenets of the Benedictine Tradition. These
books are now available in the bookstores, in the libraries, and
they are stock full of monastic wisdom. These books are like
little beacons for the new monastics, who need prepare themselves
for a new way to express the contemplative into the active. At
some point there's a realization that the *balance* in all this is
not "either/or" but rather "both/and." The balance is about the
All One.

(4) Monastic Archetype

2009-05-16T16:40:00.000-07:00

"Behind [the] archetypal figure of the monk...a Central Archetype is
operating, which, it seems to me, is a primary religious impulse
involving both the Divine and the human. Is the monastic archetype
the same as the Central Archetype? At times, I think it is; at other
times, I think it is slightly different. In the first instance, the monastic
archetype is the emergence in the human soul of what Rudolph Otto
calls the Numinous, the Tremendum. This Central Archetype is
*Monos,* One. In the second, the monastic archetype would be the
impulse to put one's life orientation under the sign and primacy of
God, both Immanent and Transcendent. It is the core commitment
symbolized...to accept, partner, shoulder, serve, and celebrate the
Transcendent Mystery in and with creation."
[An article "Who is the Integrating Subject? A Response from a
Western Point of View" by Myriam Dardenne, O.C.S.O., in the book
authored by Raimundo Panikkar, BLESSED SIMPLICITY: THE MONK
AS UNIVERSAL ARCHETYPE, Seabury Press, 1982, p.181.]

Comment. At the time of the above writing, Myriam Dardenne was
the Superior of the Cistercian monastery of Our Lady of the Redwoods,
Whitehorn, California. The Cistercian Order also lives by the Rule of
St. Benedict, only historically standing even in more strict
observance of such.

Also, during this period, Mother Myriam was attending a major
monastic conference, sponsored partly by an international Benedictine
group. The agenda was mostly about the future of monasticism--
both East and West. Additionally, the agenda delved deep into
what might be considered the "traditional" monk vis-a-vis the
"non-traditional" monk. As one might suspect, the non-traditional
monk was the one who had jumped the walls and landed out in the
streets of this world.

But what interested me most in Mother Myriam's article was the
fact that she focused on the monastic archetype from a Jungian
perspective. Her analysis of this archetype, as put above, really
spoke to me. I can't speak for others, but years back I tried to
listen to the Spirit Within by seriously working with my dreams.
At a given period I had what the Native Americans call "Big Dreams."

These Big Dreams were of a totally different quality than my usual.
They were Numinous, special, and I knew they were really very
important. And it was with these special dreams that I was first
introduced to my Inner Monk. He was a helpmate during a period
of trouble for me. I guess that I had reached that "existential
emptiness" that Mother Labat had experienced--see (2) Provision
in this blog. I was standing on the edge of a cliff, looking into
Nowhere--and this Inner Monk, the Numinous, literally *saved* me!

During my dream-work I had to learn about the Archetype, about
the "Original Typos," about symbolism and many other facets that
move the psyche. Mother Myriam's first instance held true for me.
This Monk was Numinous. Secondly, however, after more work,
I realized that I was being drawn to live out the monastic archetype
as I could.

The emphasis for me was the "out" part. At first I felt I should try
to live the Benedictine lifestyle in lock-step. I was trying to thrust
a medieval system upon myself whilst living in a very challenging
modern world. My efforts did *not* mesh with my reality, hence
I had lots of trouble--and, in the end, felt a serious failure.

Happily I was rescued by a Benedictine Abbot who helped me
work through. He listened, he was gentle, and encouraged me
to understand that one's monastic calling nowadays might involve
new ways, new considerations, new environs. Monasticism,
itself, was changing for some--even while for others it remained
the same.

I longed for the "stability of the same," if you will. But that was not
to be my fate. Many monastic-driven people are now on the cusp
of the NEW. And for many, it's like traversing through unknown
territories.

Anyway, after many years trekking through--I realized that the
journey would be made easier by translating the major elements
of the Benedictine Tradition into a new language that addressed
the NEW. Interestingly, these major Benedictine elements
did not lose their power. They perhaps have gained power, at
least for me.

So, perhaps periodically I might look at these specific Benedictine
elements and illustrate how they might "work" in all sorts of
environments.

(3) Outreach

2009-05-13T12:18:00.000-07:00

"Human development continues to the extent that the person
learns to deal creatively with a greater and greater diversity of
stimuli and to take initiatives according to a system of values,
which is personal, even if it is but a modification of the value
system of the social structure. These values include anticipations
of the future that have their roots deep in the past but are also
the expression of our own tastes."
[Rene Dubos, CELEBRATIONS OF LIFE, McGraw Hill, 1981, p. 72.]

Comment: The late Rene Dubos was a scientist and professor
at Rockefeller University as well as the founder of his Center for
Human Environments. He was also a Benedictine Oblate--a
secular member of the Benedictine Order, who lives and works
out in the world.

With Dubos we have a conscious effort to accommodate the
challenges of the modern world with the ethics and history found
in the Benedictine Tradition. In his book he does not announce
that he is connected with a particular religious tradition, rather
he straightway plunges into new approaches to old problems
that draw upon ancient wisdom.

This kind of effort is easier said than done, however. When I was
still young and foolish, full of spirited dreams about spreading
Benedictine wisdom, I have to admit that I oft made a mess of
things. Trying too hard, too fast, usually goes nowhere much at
all. I guess we have to wait patiently as the Benedictine value
system permeates your soul and starts percolating naturally.

But there's also the "other side" of this coin--that is being keenly
aware of your own experience, how you interface with the world in
which you live.

There's often the tendency on the part of immaturity to romp out
onto the streets and declare that you have "got it," the ultimate
Truth. Soon there's no one attending to your soap-box. So
beyond learning well, literally over a life-time the wisdom of the
Benedictines, one must blend such with your experience in the
world. And this is not done in isolation.

In the past there had been the tendency to isolate one's self,
often passing off "gazing at one's navel" as spiritual or religious.
However, contemplative practices need be connected with the
living of life. Oozing into a Greater All, never touching the
Ground, just doesn't do it anymore.

Over their history the Benedictines stressed a harmony that
blended the prayerful pursuit of God with that of working for
the world, enhancing Life. This is reflected in their lifestyle,
their emphasis and sharing of knowledge, their work in their
schools, their work in many professions outside the monastery.
And, now, with lay Benedictine Oblates they have an "Arm" that
carries on their Tradition out in the world.

I guess where I am trying to go with this is that, yes, it is proper
to follow the contemplative practices of monasticism--but it is
also necessary to practice outreach in the world, employing the
special elements that built the Benedictine infrastructure. It's
about Obedience, the call of the Spirit for most, it's about Stability,
serving as an anchor in community, and it's about *Conversio
Morum," evolving the Christ Life in yourself and in steady ways
for the development of society.

The Benedictine Way applies to both the inner and outer world,
which altogether is one!

(2) Provision

2009-05-12T13:38:00.000-07:00

"God has provided for everything. He did not want the thrust of
the Spirit in us to be in any way impeded or even reduced. Nor
did he want this great desire to embrace him to remain unawakened
in us."
[Elisabeth-Paule Labat, O.S.B., THE PRESENCE OF GOD, Paulist
Press, 1979, p. 89.]

Comment: Before Mother Labat became a Benedictine, she was
engaged in cultural pursuits, especially music and literature. However,
experiencing an existential "emptiness," she suddenly felt the Presence
of God in her life. Consequently, the thoughts expressed in her book
are her own, no doubt derived not only from her experience but also
refined by her Benedictine faith.

In my own case, I surely have experienced this special Presence in far
different ways. Probably this would be the case for others as well. So,
undoubtedly I might not agree with every pronouncement in Mother
Labat's book.

But one specific over which I agree is that, yes, I do believe that God
provides. Even as I look out on this complex world, out on the diversity
if its people, even of its incredible variety of life-forms, I do believe that
God made it such that all the needs of this planet could be answered
if we became more conscious of *who* we are!

Sometimes when I consider all the different psychological types we
are--i.e., Myers-Briggs--I can envision all the different mental styles
required to run this complicated world.

However I also consider seriously what Mother Labat says about
remaining "unawakened," when it comes to attending to the Spirit
Within. We need hone ourselves to *listen.* Listening is a primary
trait of the Benedictine monastic.

In the past we likely tried to listen, and usually translated any message
we might come to consider in mainly religious terms. Perhaps that
was an applicable way of considering the "thrust of the Spirit," but in
our own time I suspect we must expand upon any message we might
receive--and take it out into the world, to somehow address the world's
requirements needed to develop.

It would seem we are on the cusp of development, if you will. When it
comes to God's Presence, it sometimes seem we are stopped in our
tracks--looking back, rather than forward. Yet many of the great saints
in this world looked forward, in their own space and time. Sadly,
sometimes they were also punished. *Change* is difficult, and this
especially seems so within a religious context.

Yet, today, Change seems ever on the horizon, beckoning us to
work through such. But I do believe we need be very careful when
it comes to changing ourselves and our world. It kind of gets back
to the "Foundation" parable, in that it need be sturdy and dependable,
not built on shifting sands. Again we need listen keenly to the
Spirit dwelling within us.

As for myself--and I can only speak for myself--but I have been very
comfortable learning about God's Presence in Creation. For years I
worked as a docent naturalist, both in a museum's eco-literacy program
(for children) and out in the field at an estuary along the Pacific Flyway.
Studying more and more the Earth's natural systems, how they work,
indeed how they serve the planet's various life-forms, I eventually
became more and more incredulous how God has put all this together
to provide and serve Life.

On the other hand, there's still cruelty and death in Creation. It remains
hard to understand, yet I believe some day we will--and see what it
might mean, how such might actually fit.

But I have chosen the bright and beautiful side of God's Creation, and
(for me) I can see God's Presence in a wonderfully developing world.
Perhaps this is a way to "embrace" God. I know that I do, as I stand
watching great formations of birds come down to nest, to be safe, as
I stand on the beach, listening to the eternal pulse of the waves, waiting
for a glorious sunset and then the stars to shine in endless space.

These are only overt actions on my part, yet from that special *listening.*
But as I become more aware of the Presence Within, I have no doubt
that I will select far different ways to help provide for the needs of this
world. God Provides, I believe, through our conscious action(s).

(1) Grammatica

2009-05-11T11:24:00.000-07:00

"There is no Benedictine life without literature. Not that literature
is an end, even a secondary end, of monastic life; but it is a
conditioning factor. In order to undertake one of the principal
occupations of the monk, it is necessary to know, to learn, and for
some, to teach *grammatica.*...And what does grammatica mean?
[It's the] art of grammar, which we call literature, is the science of
the things said by poets, historians, and orators; its principal
functions are: to write, to read, to understand, and to prove."
[Jean Leclercq, O.S.B., THE LOVE OF LEARNING AND THE
DESIRE FOR GOD: A STUDY OF MONASTIC CULTURE, Fordham
University Press, 1982, p. 17.]

Comment: I always enjoy reading this book by Jean Leclercq, one
of the great Benedictine scholars of our times. The book contains
a series of lectures given by Leclercq to monks at the Institute of
Monastic Studies at Sant' Anselmo in Rome more than fifty years ago.

What Dom Jean was talking about, when it comes to grammatica,
is probably nowadays what we might see in a "Liberal Studies."
program. Currently there are many major universities that offer a
Liberal Studies degree, whether at baccalaureate or graduate levels.

Of course contemporary grammatica goes beyond just the art
of grammar, though poets and historians are undoubtedly high
on its list.

As for myself, a professionally trained science and technology analyst,
once I retired I decided to take advantage of a Liberal Studies education
offered by one of my local universities. This program catered to adults,
to those especially in mid-career, as well as to folk like me who was
looking how to spend the rest of my life in a meaningful way.

These days grammatica has expanded into virtually all academic
disciplines--such as the Humanities, International Studies, and even
Science; and more than likely, in these Liberal Studies programs
the approach will be inter-disciplinary. Integral Learning has grown
by leaps-and-bounds, not only in Academe but also in Government
and the Corporate Sector.

Still monastic grammatica stressed something seriously important
to all these efforts in modern Liberal Studies. It was about becoming
a learned, broad-minded person. It was about becoming a careful
person, who honed his/her reasoning capacity, who learned how to
become more articulate in expressing what s/he learned. And, above
all, not to go off on an unproved tangent that could possibly do more
harm than good.

In a world such as ours today, we witness a lot of unproved
pronouncements that just take off and end, oft, in misery.
The Information Age, in which we live, has its pitfalls. But if
careful, prudent, learned, the Information Age has its benefits.

Therefore, maybe old as the hills, the monastic approach via
grammatica certainly provides a positive as we struggle to
be more careful, perhaps more controlled, when it comes to
living in this ever challenging world of ours.

Introduction: The Beacon

2009-05-09T12:07:00.000-07:00

A beacon is about providing light, serving as a warning, as a
signal, as a guide. Spiritually it might be connected with the
idea of illumination leading towards understanding and
wisdom.

As for the "Benedictine Beacon," well it provided a light that
lasted nearly a thousand years--from 500 c.e. to 1500 c.e.,
working through the Dark Ages unto the Middle Ages up to
the Renaissance.

Chaos reigned following the demise of the Roman Empire.
Cities crumbled, schools and libraries disappeared, vandals
roamed through the countryside, and the darkness of
ignorance fell upon Europe.

In due course Benedictine monasteries began to light-up
this sad landscape. First there was the call for monks, most
illiterate but hoping for a more stable existence, hoping
somehow to serve God. A smaller group of monks were
among the very few to be educated. In time they developed
the monastic school, employing not only the infrastructure
provided in the Rule of St. Benedict, but eventually
copying Bibles in their scriptoriums. Over time, too, they
had secured the great pagan books of the Greco-Roman
Classical Period. And by copying these books, Benedictine
monks saved these works that ranged from philosophy to
medicine to natural studies for future generations.

The Benedictines also re-taught agricultural techniques
to the evolving peasantry. They introduced fisheries so
that people might learn better to provide for themselves.

Moving more into the Middle Ages, towns started to develop
near the monasteries. And the Benedictines started "outer"
schools for the local aristocracies. Above all, Benedictine
monks--through the installation of their monasteries--
christianized much of Europe. With this came the slow
return of Civilization.

But time moves on. The world in which we live today is far
more complex, highly technological, now mostly secular in
its orientation.

And where are the Benedictines in this modern milieu? They
are still around, only diminishing in numbers, growing older
on average. For a world of some six billion in population, it
has been said that today there probably are only some 10,000
Benedictine monks strung around the planet. And Benedictine
Sisters, as well, are disappearing and aging rapidly. The "call"
for vocations no longer seems to ring loudly in our ears.

Still, there does seem an interest in monastic spirituality.
Hence remaining monasteries now oft serve as retreat centers.
More than often their hospitality reflects a full house of visitors.
There seems a desire to take monastic spirituality home, back
to the personal life of individuals and families. Monasticism
is leaping over the walls, square into the streets of this world.

There seems a strange "transformation" going on. More and
more Benedictine monastics are publishing books that carry
forth their spiritual experience and their wisdom. And aboard
the Internet there's a keen interest in the monastic life--hence,
Benedictine communities have developed websites, even blogs!

So, aboard this blog site I've decided to share Benedictine
wisdom that might illuminate and provide commentaries on
such, trying to relate how this ancient monastic order and its
tenets might serve as a guiding beacon to our modern world.