Prologue to the Rule (paragraph 8)

With all this in mind what we mean to establish is a school for the Lord's service. In the guidance we lay down to achieve this we hope to impose nothing harsh or burdensome. If, however, you find in it anything which seems rather strict, but which is demanded reasonably for the correction of vice or the preservation of love, do not let that frighten you into fleeing from the way of salvation; it is a way which is bound to seem narrow to start with. (From para. 8 of The Prologue to the Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In my experience, the mantra has been a way that seemed narrow to start with, and strict, but it proved to be demanded reasonably for the correction of egotism, and the preservation of selfless attention. Meditation is my school for the Lord's service.

Prologue to the Rule (paragraph 7)

Well then, brothers and sisters, we have questioned the Lord about who can dwell with him in his holy place and we have heard the demands he makes on such a one; we can be united with him there, only if we fulfil those demands. We must, therefore, prepare our hearts and our bodies to serve him under the guidance of holy obedience. (From para. 7 of The Prologue to the Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I long to be ever more obedient in fulfilling the demands of love to myself, to others, to God. Meditation is the most incarnational form of prayer there is, gradually integrating my heart and my body in a fitness to serve.

Prologue to The Rule (paragraph 6)

The Lord himself in the gospel teaches us the same when he says: I shall liken anyone who hears my words and carries them out in deed to one who is wise enough to build on a rock; then the floods came and the winds blew and struck that house, but it did not fall because it was built on a rock. (From para. 6 of The Prologue to The Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The practice of meditation is my rock, my twice-daily grounding throughout the tumult of my life. But during those times when my life seems mostly to reflect the tumult rather than the rock, I can still recover faith in the firm ground, I can always know what my practice is, and eventually the rock rises up to meet me.

Prologue to The Rule (paragraph 5)

And so to prepare ourselves for the journey before us let us renew our faith and set ourselves high standards by which to lead our lives. [...] Such a follower of Christ lives in reverence of him and does not take the credit for a good life but believing that all the good we do comes from the Lord, gives him the credit and thanksgiving for what his gift brings about in our hearts. (From para. 5 of The Prologue to The Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict bids me to set out with a high standard for my life, and also to acknowledge that it is through grace that any good comes about in my heart. For me, this is realized in fidelity to meditation: Nothing to accomplish, only to be. And to remember that it is not my meditation, but God's -- that in meditation I step into the energy of love that flows continually between Jesus and the Father.

Prologue to The Rule (paragraph 4)

If you wish to have true life that lasts forever, then keep your tongue from evil; let you lips speak no deceit; turn away from wrongdoing; seek out peace and pursue it. If you do that, [God] says, I shall look upon you with such love and my ears will be so alert to your prayer that, before you so much as call on me, I shall say to you: here I am. (From para. 4 of the Prologue to The Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I understand that I must avoid speaking or acting unconsciously. Rather, I must seek peace in the silence of my heart. For me, this means to abandon my own fantasies and to live in the reality of God, to realize God in my heart.

Prologue to The Rule (paragraph 3)

However late, then, it may seem, let us rouse ourselves from lethargy. That is what the scripture urges on us when it says: the time has come for us to rouse ourselves from sleep. Let us open our eyes to the light that can change us into the likeness of God. Let our ears be alert to the stirring call of his voice crying to us every day: today, if you should hear his voice, do not harden your hearts. (From para. 3 of The Prologue to The Rule from Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

However late, then, it may seem  . . .  it is time for me to begin again. I know that the transforming light is always within me, even as the smallest, unseen particles in the darkness. What could it mean for me to change into the likeness of God except to have faith in the existence of that light and attune myself to it, again and again? And to discover how, in every twist of fate, to be awake, to be love, to be free.

Prologue to The Rule (paragraphs 1-2)

Listen, child of God, to the guidance of your teacher.  Attend to the message you hear and make sure that it pierces to your heart, so that you may accept with willing freedom and fulfil by the way you live the directions that come from your loving Father. (From para. 1 of Prologue to The Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1973.)

To discover my Inner Teacher, to listen to her message and to absorb the paradox of heart-piercing liberty, and to live this out through my life . . .  St  Benedict speaks of obedience, Fr John speaks of fidelity. Either way, it is the practice of selfless attention that puts me on this path.