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.]
Showing posts with label benedictine. Show all posts
Showing posts with label benedictine. Show all posts
Saturday, July 3, 2010
Thursday, June 17, 2010
(63) School for the Lord's Service
"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.
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.
Thursday, May 13, 2010
(62) Being Eccentric
"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.
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.
Friday, April 9, 2010
(61) Seeds of Calling
"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.
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.
Tuesday, March 9, 2010
(60) Love Qualified
"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.
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.
Monday, March 8, 2010
(59) Work
"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!
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!
Thursday, February 4, 2010
(58) Balance II
"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.
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.
Wednesday, December 16, 2009
(57) Renewal
"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.
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.
Friday, December 4, 2009
(56) A Book most Worthy
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.
[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.
Monday, November 30, 2009
(55) Canterbury Pantocrator
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.
"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.
Monday, November 23, 2009
(54) Intuition & Reason
"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!
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!
Friday, November 20, 2009
(53) Truthfulness
"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.
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.
Wednesday, November 18, 2009
(52) The Malcontent
"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.*
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.*
Wednesday, November 11, 2009
(51) Malleable
"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!
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!
Saturday, November 7, 2009
(50) Pathfinders
"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!
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!
Wednesday, November 4, 2009
(49) Disciplines
"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.
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.
Saturday, October 31, 2009
(48) Peak Experience
"...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.
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.
Wednesday, October 28, 2009
(47) Spiritual Explorers
"...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!
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!
Monday, October 26, 2009
(46) Universal Monk
"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.
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.
Saturday, October 3, 2009
(45) Peace & Place
"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.
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.
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