Chapter 23: Faults which deserve excommunication

If even this does not bring reform then excommunication should be the next penalty, provided that the meaning of such a punishment is really understood. (From Ch. 23 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In our day, excommunication carries the terrible implication of shunning. But in Benedict's day, I sense that the term was used to the create some strict boundaries to help a troubled soul appreciate the power and purpose of community. In my own life, habits of mind like judgment and alienation carry their own misery, not unlike shunning or being shunned, though maybe on a more subtle level. Meditation helps me to recognize these self-centered mindsets that draw me away from community.

Chapter 22: Sleeping arrangements for the community

In the morning, as they are getting up for the work of God, they should quietly give encouragement to those who are sleepy and given to making excuses for being late. (From para. 2 of Ch. 22 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

A note of tenderness sounds here, making life sweet. As John Main said, small kindnesses are the best way to prepare for meditation.

Chapter 21: The deans of the monastery

If any of the deans are affected by some breath of pride which lays them open to adverse criticism, they should be corrected once or twice or even three times. (From para. 2 of Ch. 21 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The breath is something close and consistent and invisible. "Breath of pride" reminds me that egoism can insinuate its way into anything, even contorting what should be service into power over others.

Chapter 20: The ideal of true reverence in prayer

When we come, then, with our requests in prayer before the Lord, who is God of all creation, is it not all the more important that we should approach him in a spirit of real humility and a devotion that is open to him alone and free from distracting thoughts? (From Ch. 20 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I resonate with Benedict's prescription for true reverence in prayer, as a description of meditation. A spirit of real humility -- poverty of spirit.  A devotion that is open to him alone -- realizing the presence of the indwelling God. Free from distracting thoughts -- the practice of the mantra.

Chapter 19: Our approach to prayer

All of us, then, should reflect seriously on how to appear before the majesty of God in the presence of his angels. That will lead us to make sure that, when we sing in choir, there is complete harmony between the thought in our mind and the meaning of the words we sing. (From Ch. 19 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Such complete harmony could only be the gift of God in whose presence I merely practice attention beyond myself.

Chapter 18: The order for reciting the psalms (paragraphs 5-6)

After all, we read that our holy Fathers had the energy to fulfil in one single day what we in our lukewarm devotion only aspire to complete in a whole week. (From para. 6 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I fear that "lukewarm" may be too apt a phrase to describe my own devotion at times, sodden with frailties and distractions. But it's best that I don't think about that too much. Better that I faithfully return my attention to the divine energy that is always sustaining me.

Chapter 18: The order for reciting the psalms (paragraph 3)

These same psalms are repeated daily until Sunday and the identical arrangement of hymns, lessons and verses is retained everyday. (From para. 3 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I believe that what I do every day has the power to change me, especially something as rigorous as the practice of selfless attention. Routine becomes discipline at these depths, and thereby becomes transformative.

Chapter 18: The order for reciting the psalms (paragraphs 1-2)

Each hour begins with following verse: O God come to my assistance, O Lord make haste to help me. (From para. 1 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

How wonderful that Benedict directed his monks to begin each hour of the Divine Office, with the same verse that Cassian had recommended as a formula for continuous prayer. And, for Fr John, Cassian's recommendation of a formula became the key to his recovering the Christian tradition of the mantra. The psalmist, Cassian, St. Benedict and John Main all point me continuously towards God.

Chapter 17: The number of psalms to be sung at the hours

We have already set out the order of the psalms for Vigils and for Lauds. Now let us look at the order of the psalms for the rest of the Hours. (From para. 1 of Ch. 17 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In reading Benedict's instructions for the number of psalms to be sung at the hours, I glimpse something that lifts me above my small self -- a river of praise flowing incessantly. Benedict's guidelines for fidelity, order, and thoroughness in the singing of the psalms are in the same flowing spirit as saying the mantra faithfully, twice daily, from the beginning to the end of meditation.

Chapter 16: The hours of the work of God during the day

And so at these times let us offer praise to our Creator because of his justice revealed in his judgements -- that is at Lauds, Prime, Terce, Sext, None, Vespers and Compline and in the night let us arise to praise him. (From Ch. 16 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think that St Benedict confirms the importance of the Divine Office in the life of a monastic community -- the hours of praise throughout the night and day to bring the community together, to put God first, to keep time holy. In the same way, the discipline of meditation helps me to understand the importance of where I choose place my attention, in every minute and hour of the day. 

Chapter 15: When the Alleluia should be said

From the holy feast of Easter until Pentecost the Alleluia must always be said in the psalms and the responsories. From Pentecost until the beginning of Lent it is said only with the last six psalms in the night office. On every Sunday outside Lent, however, the Alleluia is included in Lauds, Prime, Terce, Sext and None.... (From Ch. 15 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In his instructions about when to say the Alleluia, St Benedict emphasizes the importance for me of seasons, the rhythms of life. Every moment is an Alleluia moment. But it is probably good for me to have a context for for rejoicing, and a context for remembering that life also involves waiting, seeking, suffering.

Chapter 14: The celebration of Vigils on feasts of saints

On the feasts of saints and on all other solemnities Vigils should follow the order laid down for the celebration of Sunday except that the psalms, antiphons and readings that are appropriate to the day should be recited; the order of the liturgy itself remains the same as that described for Sunday. (Ch. 14 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

The phrase "communion of saints" has come to take on much more meaning in my life through the practice of meditation. Selfless attention points me away from myself, toward communion and community, toward a sense of belonging, of everyone and everything belonging.

Chapter 13: Lauds on ordinary days (paragraph 2)

It is important that the celebration of Lauds and Vespers should never be concluded without the recitation by the superior of the whole of the Lord's prayer so that all may hear and attend to it. This is because of the harm that is often done in a community by the thorns of conflict which can arise. (From para. 2 of Ch. 13 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Acceptance and forgiveness can transform the stubborn patterns that ensnare my relationships with others. But first I must accept and forgive myself. That is only possible because I can know, in my own experience, that God accepts me, forgives me, and transforms me.

Chapter 13: Lauds on ordinary days (paragraph 1)

On ordinary days Lauds should be celebrated like this: the sixty sixth psalm should be said with its antiphon but rather slowly, as on Sunday, to make sure that all are present for the fiftieth psalm which is said with its antiphon. (From para. 1 of Ch. 13 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Starting out slowly, and building to a rhythm over the week, the psalms are like a river of praise. In the same way, it seems to me, meditation requires patience and fidelity to merge with the divine energy that directs the flow of life.

Chapter 12: The celebration of solemn Lauds

For Lauds on Sunday the sixty sixth psalm should be said first of all straight through without an antiphon. (From Ch. 12 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

O God be gracious and bless us/and let your face shed its light upon us/So will your ways be known upon earth/and all nations learn your saving help. I recognize this as similar to an ancient, pre-Christian prayer, given to Moses by God, from the book of Numbers. The early books of the Old Testament teach me that in a covenant relationship, God works faithfully, through human disorder. I learn that God continues to bless me, even when it doesn't feel like it.

Chapter 11: Vigils or night office on Sunday

This arrangement for Vigils is followed in the same way on every Sunday both in summer and winter, unless -- which God forbid -- the community gets up late, in which case the lessons or responsories should to some extent be shortened. (From para. 2 of Ch. 11 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In the midst of his instructions that solemnize Sundays, I read that St. Benedict compassionately acknowledges human failing -- as well as forgiveness, reasonable adjustment and continued commitment. And so, I'm led to reflect that what I think of as my almost-predictable failings, are opportunities for the mercy of God to manifest through others, in ordinary and in unexpected ways.

Chapter 10: The night office in summertime

From Easter until the first day of November the same number of psalms should be said as we have established for winter, but because the nights are shorter, instead of reading three lessons from the book on the lectern only one should be recited by heart from the Old Testament with a a brief responsory to follow. (From Ch. 10 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I see that St. Benedict describes a rhythm of prayer that responds to the circumstances of nature and draws on scripture committed to heart. Meditation guides me in a similar way to be as responsive to reality and committed to continuous prayer.

Chapter 9: The number of psalms at the night office

During this winter season the office of Vigils begins with this verse recited three times; Lord, open my lips and my mouth will declare your praise. (From para. 1 of Ch. 8 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

The images of night and winter are metaphors, for me, of the experience of silence and stillness, the experience of "being in between time". In meditation, in between time, in faith, God "opens my lips" to a silent, interior saying of the mantra so that the praise of selfless attention is born.

Chapter 8: The Divine Office at night

It seems reasonable that during wintertime, that is from the first of November until Easter all should arise at the eighth hour of the night. By that time, having rested until a little after midnight, they may rise with their food well digested. (From Ch. 8 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict assures me that it's possible and important to live a well-regulated life. In this way, all parts of myself, including the most mundane, integrate into a single motive -- seeking God. This helps me to realize that things that I've considered mundane, even tedious, can all be opportunities for prayer.

Chapter 7: The value of humility (paragraphs 19-20)

Good habit and delight in virtue will carry us along.  (From para. 20 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In a sense, I would say that John Main quantified aspects of the practice of meditation to help establish understanding of it as a "good habit": 20-30 minutes, twice a day, and saying the mantra for the whole time of the meditation. But, what can emerge for me from this discipline is a creative rhythm to my life that carries me along.

Chapter 7: The value of humility (paragraph 17)

The tenth step of humility teaches that we should not be given to empty laughter on every least occasion because: a fool's voice is for ever raised in laughter. (Para. 17 from Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I recognize that empty laughter is full of ego. But laughter, full of joy in being, transforms me.

Chapter 7: The value of humility (paragraph 16)

The ninth step of humility leads us to refrain from unnecessary speech and to guard our silence by not speaking until we are addressed. (From para. 16 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Into this teaching I read wisdom about the speed of speech -- or the quality of speech in time.  For example, do I pause so that I may respond rather than react, or even restrain my response altogether so that I may continue to listen to another more deeply? Speaking with a measured but unaffected slowness can have a spiritual quality, allowing my words to come from my heart, and not from an obsession with expressing my ego. In this culture, I think that speaking from a contemplative sense of time is rare and radical, and might frustrate others, but can also, with God's grace, inspire them.

Chapter 7: The value of humility (paragraph 15)

The eighth step of humility teaches us to do nothing which goes beyond what is approved and encouraged by the common rule of the monastery and the example of our seniors. (Para. 15 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Is this a damper on individual initiative and discernment, or, rather, a warning about the ego? Perhaps Benedict is pointing me towards openness to being formed a wisdom tradition, and stability in seeking Christ in my heart. It's also not too much of a stretch for me to recognize the faithful discipline required by the practice of meditation. In this way, St. Benedict offers me a guide to liberty of spirit.

Chapter 7: The value of humility (paragraph 14)

I was raised up high in honor, but then I was humbled and overwhelmed with confusion. (From para. 14 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Confusion would be an unhappy end to the story, if I remained demoralized forever. But humbling can open my heart and cleanse me, and grace can bring me to a liberating acceptance of what is.

Chapter 7: The value of humility (paragraph 13)

The sixth step of humility for monks or nuns is to accept without complaint really wretched and inadequate conditions so that when faced with a task of any kind they would think of themselves as poor workers not worthy of consideration and repeat to God the verse of the psalm: I am of no account and lack understanding, no better than a beast in your sight. Yet I am always in your presence. (From para. 13 of Ch. 7 of Saint Benedict's Psalm, trans. by Patrick Barry OSB, 1997.)

I am nothing without God -- and yet, I am always in his presence. What changes is my fickle point of view. What is constant and redeeming is the divine energy that sustains me.

Chapter 7: The value of humility (paragraph 12)

The fifth step of humility is that we should not cover up but humbly confess to our superior or spiritual guide whatever evil thoughts come into our minds and the evil deeds we have done in secret. (From para. 12 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict challenges me to see that to deny aspects of myself that I don't like, or to deceive others about myself, is sin. Through deception, I refuse true self-knowledge and bind myself to illusion. I separate myself from my relationship to God, who already loves me in my totality, and who waits to liberate me.