Chapter 73: This Rule is only a beginning

Whoever you may be, then, in your eagerness to reach your Father's home in heaven, be faithful with Christ's help to this small Rule which is only a beginning.

(From para. 1 of Ch. 73 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

To end the Rule with a beginning is perhaps one of the strongest arguments for faithful practice that I hear in the entire Rule. Although Benedict points to other sources to help me "press on towards the highest standards of monastic life", he also implies that loving fidelity to the Rule will, "with Christ's help", lead me to the "Father's home in heaven". In the same way, John Main teaches that the only real progress in meditation is in fidelity to practice, a continual "beginning again".

Chapter 72: The good spirit which should inspire monastic life

It is easy to recognize the bitter spirit of wickedness which creates a barrier to God's grace and opens the way to the evil of hell. But equally there is a good spirit which frees us from evil ways and brings us closer to God and eternal life.

(From Ch. 72 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict implies that this "good spirit" is harder to recognize. But I'm ever so gradually learning to recognize it my body, as an absence of anxiety, as an integration of mind/body/spirit, as an unafraid confidence of my rootedness in God.

Chapter 71: Mutual obedience in the monastery

Any monk or nun who is corrected for anything by abbot or abbess or one of the seniors and perceives that the senior is upset by feelings of anger, even though they may be well in control, then that junior should at once prostrate on the ground in contrition and not move until the senior gives a blessing which will heal the upset. (From para. 2 of Ch. 71 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I need to be careful not to read this passage as instructions to be controlled by another person's anger at me. Instead, I need to read it in the spirit of detachment that mutual obedience calls for. This means that I mustn't let my ego rise up and react in a cycle of conflict. Benedict reminds me to practice a true humility grounded in the experience of inner peace.

Chapter 70: The offence of striking another

Every occasion for presumptuous behaviour in a monastery must be avoided, so we insist that no one in the community may excommunicate or strike another unless given the power to do so by the superior. 

(From Ch. 70 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

What is presumptuous behavior, but self-righteousness, the ego stepping forward to seize control?

Chapter 69: No one should act as advocate for another

Great care must be taken to avoid any tendency for one of the community to take the side of and try to protect another, even though they maybe closely related through ties of blood.

(From Ch. 69 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Meditation can teach me a degree of detachment, so that I might step back not only from my point of view, but also from another's point of view. Thus I might see a bigger picture of divine action and personal growth that needs to take place without my interference.

Chapter 68: The response to orders that seem impossible

If instructions are given to anyone in the community which seem too burdensome or even impossible, then the right thing is to accept the order in a spirit of uncomplaining obedience.

(From Ch. 68 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Sometimes I'll struggle with a situation in which there seems to be no way out, where every possibility seems to have a million impossibilities. But I think meditation has helped me to realize that my real strength is in God, and that He is the power that will steer me through. From the saints, I have, over a lifetime, learned to ask, "Lord, what is it that you want of me?". I can sense now, that the answer to this question is recognizing the patience of a God who lets me grow up enough to hear the answer. 

Chapter 67: Those who are sent on a journey

Those who are sent on a journey should commend themselves to the prayers of all the community as well as of the superior and, at the last prayer of the work of God in the oratory, there should always be a memento of all who may be absent. 

(From Ch. 67 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Whenever I sit down by myself to meditate, I begin with the prayer, "Heavenly Father, open our hearts to the silent presence of the Spirit of your Son..." By using the plural pronoun, I remind myself of my connection to all meditators around the world, some of whom I've meditated with or will meditate with, as well as all those who are meditating elsewhere now. I also feel a connection to the people whose lives will somehow be touched by the meditation of us all.

Chapter 66: The porter or portress of the monastery

At the entrance to the monastery there should be a wise senior who is too mature in stability to think of wandering about and who can deal with enquiries and give whatever help is required. 

(From para. 1 of Ch. 66 of Saint Benedict's Rule, trams. by Patrick Barry OSB, 1997.)

Who stands at the door of my heart? I think I can answer that question by observing my relationships with others.

Chapter 65: The prior or prioress of the monastery (paragraphs 2-3)

We have no doubt, therefore, that it is best in the interests of preserving peace and charity that the authority for the whole administration of the monastery should rest with the abbot or abbess. 
(From para. 2 of Ch. 65 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

For preserving peace and charity within myself, especially on those days when I would be in conflict with myself or give in to powerful moods, I would do well to return to the experience of the one true authority in my heart.

Chapter 65: The prior or prioress of the monastery (paragraph 1)

It has often happened that unfortunate conflicts have arisen in monasteries as a results of the appointment of a prior or prioress as second in authority to the superior. There have been instances when some of these officials have conceived out of an evil spirit of self-importance that they also are superiors and for that reason have assumed the powers of a tyrant, so that they encourage scandalous divisions in the community. 

(From para. 1 of Ch. 65 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Sometimes my ego is an tyrannical prior, encouraging scandalous division within myself, and within my circle.  Meditation integrates me, in the heart.

Chapter 64: The election of an abbot or abbess (paragraphs 3-4)

[The abbot or abbess] should not be trouble-makers nor given to excessive anxiety nor should they be too demanding and obstinate, nor yet interfering and inclined to suspicion so as never to be at rest. 

(From para. 4 of Ch. 64 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Benedict, it seems to me, speaks of a kind of leadership that comes not from the ego (he lists its symptoms), but from the heart, which is the only true place of rest, in God. 

Chapter 64: The election of an abbot or abbess (paragraphs 1-2)

The grounds on which a candidate is elected abbot or abbess must be the quality of their monastic life and the wisdom of their teaching, even if they are the last in order in the community. 

(From para. 1 of Ch. 64 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

What is wisdom but knowing that I'm already in relationship with God in my heart?

Chapter 63: Community order (paragraphs 2-3)

When members of a monastic community meet each other, the junior asks a blessing of the senior. As a senior passes by, the junior rises and yields a place for the senior to sit down and will never sit without the senior's permission. In that way they will conform to scripture which says they should try to be the first to show respect for each other. 

(From para. 3 of Ch. 63 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Meditation helps me to see the brilliance of good order in relationships arising from mutual respect.

Chapter 63: Community order (paragraph 1)

So, apart from those whom the superior has promoted for a more cogent reason or demoted for specific faults, all the others retain the order of their conversion to monastic life so exactly that one who arrived at the monastery door at the second hour must accept a place junior to another who came an hour earlier, whatever their age or former rank may have been. 

(From para. 1 of Ch. 63 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

The moment of seeking Christ above all else, is the moment which I begin again in each meditation.

Chapter 62: The priests of the monastery

When ordained a monk must be careful to avoid a spirit of self-importance or pride and he must avoid taking on himself any duties to which the abbot has not assigned him. 

(From para. 1 of Ch. 62 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

As I watch my children grow towards adulthood, I'm realizing that my discernment about not "taking on duties" plays an important role in my support of them. Out of a sense of self-importance, I could continue to direct their lives in ways which they must now assume, in order to grow. We grow together, my children and I, and meditation, I trust, gives me the wisdom to see this.

Chapter 61: Monastic pilgrims from far away (paragraphs 2-3)

But if no such negative signs are apparent it may be right to go further and not wait for a request to be accepted in the community. It may even be right to persuade such a one to stay so that others may benefit and learn from such example. 

(From para. 2 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Where is my attention when I partake in or perceive gossip, sarcasm, self-dramatization, projection?  Fidelity to meditation helps me, little by little, to prefer the example of selflessness.

Chapter 61: Monastic pilgrims from far away (paragraphs 1-2)

It may happen, of course, that one of them may find something to point out in criticsm about the customs of the monastery, using sound arguments in a spirit of charitable deference. In that case the superior should consider the whole question with care and prudence in case it was for this very purpose that the pilgrim was sent by the Lord. 

(From para. 1 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Meditiation has helped me to discern that those people who are the most challenging to me -- who are most adept at "pushing my buttons" -- are the very people who are my most powerful teachers. With them, I have to learn to understand my own behavior, so I can move beyond blaming them, and see the ways in which God is calling me to grow -- soundly and charitably.

Chapter 60: The admission of priests into the monastery

An ordained priest who asks to be received into the monastery should not be accepted too quickly. If, however, he shows real perseverance in his request, he must understand that, if accepted, he will be bound to observe the full discipline of the Rule and may expect no relaxations. He will have to face up to the scriptural question: friend what have you come here for?

(From para. 1 of Ch. 60 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

As I see it, St. Benedict is concerned about establishing order in the community to create the best conditions for seeking God, and this order excludes anyone getting special privileges. Do I give my ego a privileged place in my life? Or do I grow in humility and wisdom, in order to be able to answer the question, What have I come here for?

Chapter 59: Children offered by nobles or by the poor

As to questions of property, they should add a promise to the document under oath that they will not themselves, nor through any other person, give the child anything at any time, nor yet contrive any opportunity whereby the child might be able in the future to acquire possessions. 

(From para. 1 of Ch. 59 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict knew that possessions and property could detour a soul seeking God. Like the child oblates of the sixth century whom he wished to protect, may I too move along the path toward the realized heart, in freedom of spirit. 

Chapter 58: The reception of candidates for the community (paragraphs 4-5)

When the decision is made that novices are to be accepted, then they come before the whole community in the oratory to make solemn promise of stability, fidelity to monastic life and obedience. 

(From para. 4 of Ch. 58 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

These three foundational Benedictine precepts have become the most important touchstone in my life, as they are all ever-deepening expressions of what meditation means to me. Today, I would say that stability keeps me rooted in God in my heart, when my ego makes its own pleas for action. Fidelity to monastic life keeps me open to growth, which usually involves coming to terms with forgiveness. And obedience means conforming to my true self, not the comfortable habits of my false self.

Chapter 58: The reception of candidates for the community (paragraphs 1-3)

If, then, a newcomer goes on knocking at the door and after four or five days has given sufficient evidence of patient perseverance and does not waver from the the request for entry but accepts the rebuffs and difficulties put in the way, then let a postulant with that strength of purpose be received and given accommodation in the guest quarters for a few days. 

(From para. 2 of Ch. 53 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

It's sometimes easy for me to experience waiting, or its odd relative, procrastination, as kinds of psychic traffic jams. But in fact, through meditation, I learn that these apparent stoppages are grace-filled opportunities for listening, guiding me to discern when to persevere, when to change. And mostly, to trust in God.

Chapter 57: Members of the community with creative gifts

If there are any in the community with creative gifts, they should use them in their workshops with proper humility, provided that they have the permission of the superior. 

(From para. 1 of Ch. 57 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I think it's safe to say that I have artistic gifts. So I know from first-hand experience that sometimes they can be a source of perplexity (How do I make a living as an artist?) or perfectionistic despair (This will never be good enough!). Meditation has taught me that being creative means working selflessly, not from the ego, but from the heart, for the upbuilding of spirit.

Chapter 56: The table for the superior and community guests

The superior's table should always be with the guests and pilgrims. 

(From Ch. 56 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I know the human tendency to want to feel exclusive, special, like an insider -- but meditation teaches me that inclusivity is the true gesture of the heart.

Chapter 55: Clothing and footwear for the community (paragraphs 3-4)

The superior ought to inspect the beds at regular intervals to see that private possessions are not being hoarded there. 

(From para. 3 of Ch. 55 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

As a mom, checking in, under, and around beds for hidden contraband has not been one of my favorite responsibilities. Perhaps the discomfort I feel comes from knowing I'll find something I'd rather not see, as well as knowing I've got a bit of the hoarder inside me, too. How often have I wanted the best, the first, the last, of something? My ego tries to feel gratified that way, and secure. But the mantra leads me away from the false reassurances of hoarding, to poverty of spirit.

Chapter 55: Clothing and footwear for the community (paragraphs 1-2)

The community must not be too sensitive about the colour and quality of this clothing; they should be content with what is available in the locality at a reasonable cost. However the superior should see to it that the garments are not short and ill-fitting but appropriate to the size and build of those who wear them. 

(From para. 1 of Chap. 55 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

To my mind, clothing can certainly be a means of expression, but often of the false self. I'm touched by Benedict's simple and reasonable approach to clothing, with an emphasis on what is, in several senses of the word, "fitting". 

Chapter 54: The reception of letters and gifts in the monastery

No one in a monastic community may receive or send to others letters, gifts of piety or any little tokens without the permission of the superior, whether it is their parents who are concerned or anyone else at all or another member of the community. 
(From Ch. 54 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict reminds me that created things radiate the glory of God in a pure heart, but they may also be misused by my ego to build up a false sense of self.

Chapter 53: The reception of guests (paragraphs 5-6)

The monastery is a house of God and should always be wisely administered by those who are wise themselves.

(From para. 6 of Ch. 53 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In so many ways, I see how Benedict affirms the necessity of good administration in the responsibilities of my life. Yet I also see how he insists that the administration be wise. What is wisdom but knowing that I'm already in relationship with God, in my heart, and then living responsibly out of that knowledge?

Chapter 53: The reception of guests (paragraphs 1-4)

Any guest who happens to arrive at the monastery should be received just as we would receive Christ himself, because he promised that on the last day he will say: I was a stranger and you welcomed me.

(From para. 1 of Chap. 53 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997)

Some strangers are easier for me to welcome than others. For example, those with whom I share simple and uncomplicated relationships are often no problem for me to engage with. However, those with whom I share more complicated relationships may put me on the defensive. Then, instead of recognizing the stranger that is Christ, what I see are my own psychic projections generated by fear. Gratefully, I've experienced how meditation gradually dissolves the layers of defensiveness and releases the peace of authentic relationship.

Chapter 52: The oratory of the monastery

The oratory must be simply a place of prayer, as the name itself implies, and it must not be used for any other activities at all nor as a place for storage of any kind. 

(From Ch. 52 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In a culture of clutter -- material, electronic, psychological, and so on -- saying the mantra purifies my heart, so that it may become simply a place of prayer.

Chapter 51: Those on local errands or work

Any who are sent on an errand which will allow them to return to the monastery on the same day must not eat outside, in spite of pressing invitations whatever their source, unless the superior has approved this.

(From Ch. 52 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Meditation has made me more keenly aware of those activities which deaden my energy: trolling on the internet, working at a task grudgingly, and so on. Meditation has also taught me that seeking God is a full-time practice of loving fidelity; that's what transformation of consciousness is about.

Chapter 50: Those whose work takes them away from the monastery

Those whose work takes them some distance from the monastery so that they cannot manage to get to the oratory at the right times for prayer must kneel with profound reverence for the Lord and perform the work of God at their place of work. (From para. 1 of Ch. 50 of Saint Benedict's Rule, trans. by Patrick Barry, 1997.)

This morning I'm taken by the phrase, "perform the work of God at [my] place of work." If I take "the work of God" to mean something even broader than the Divine Office or the practice of meditation, I'm brought to reflect on the fruits of these practices of selfless attention. "Work of God/place of work" becomes one, becomes continuous prayer.