(The primary Source
Document for this revised and adapted rule is The Rule of St. Benedict,
Timothy Fry OSB (Ed.), Collegeville: The Liturgical Press, 1980. Secondary
sources are noted at conclusion.)
Chapter
Index
Prologue
Chapter 1. The Kinds of Monks
Chapter 2. Qualities of the Abbot
Chapter 3. Summoning the Brothers and Sisters for
Counsel
Chapter 4. The Tools for Good Works
Chapter 5. Obedience
Chapter 6. Restraint of Speech
Chapter 7. Humility
Chapter 8. The Work of God
Chapter 9. Only-Just-Sitting
Chapter 10. Without Thinking
Chapter 11. Practicing Without Thinking
Chapter 12. The Deans of the Monastery
Chapter 13. Abbatial Consultation
Chapter 14. Levels of Abbatial Consultation
Chapter 15. The Abbot and Monk Relationship
Chapter 16. The Monastic Practice
Chapter 17. The Clothing of Monks
Chapter 18. The Procedure for Receiving Monks
Chapter 19. Community Rank
Chapter 20. The Election of An Abbot
Chapter 21. The Prior of the Monastery
Chapter 22. Assignment of Impossible Tasks to a Monk
Chapter 23. The Presumption of Defending Another in the Monastery
Chapter 24. The Presumption of Counseling Another Monk
At Will
Chapter 25. Mutual Obedience
Chapter 26. The Healthy Zeal of Monks
Chapter 27. This Rule Only A Beginning of Perfection
Chapter 28. No Rule, No Order
Afterword
Introduction
St.
Benedict, the patron saint of all Europe, was born around the year 480 in
Nursia, near what is now Spoleto, Umbria. He was sent by his provincial but
cultured family to Rome, to be educated and begin his career. But the
corruption of the decayed imperial city greatly shocked him, and he retired to
the Subiaco area as a hermit. Later, he found a cave in the rocks beside a
lake near the ruins of Nero's palace, and there he lived alone for three
years. According to legend, he was fed by ravens, but more probably he was
cared for by Romanus, a monk from one of the numerous monasteries nearby.
Somewhere
in his search for truth, the young Benedict discovered St. Jerome's
translations of the mysterious Hebrew fragments, just as Jerome had stumbled
on the original, in his own search for truth many years before. The life of
those first century Essenes must have been a glorious vision to the young
hermit, tortured as he was by the threatening world chaos before him. A
flowering branch of the eternal Tree of Life took root, grew and flourished in
his mind. The Essene Brotherhood took shape as the Holy Rule of Benedict, that
masterpiece of order and simplicity which gave rise to a monastic system that
saved Western culture from extinction during the Dark Ages.
Alone
in his cave, he felt himself a bridge between two worlds: the sun filled
radiance and order of the ancient brothers whose lives followed the harmony of
nature and the cosmos, and the other barbaric and evil time that stretched
before him like a chasm, threatening to engulf and drown all that man had so
far created of wisdom and beauty. Benedict was determined this should not
happen, and summoned the Essene Brothers out of the past to help him.
Disciples began to flock to him. He left his cave and founded twelve
monasteries, each with twelve monks. His fame grew, and with it the inevitable
attempts to destroy him.
As
he had turned away from Rome, so he departed from the intrigues, and with a
few disciples turned his eyes to the summit of a hill rising steeply above
Cassino, halfway between Rome and Naples. Monte Cassino was destined to become
a beautiful, organized fortress of security and order amid the surrounding
chaos of invasion, disorientation and confusion. It would become one of two
magnetic poles of western civilization, the other being the Vatican. Just as
the Essenes guarded the Holy Law during the troubled era of the first century,
so did the Benedictine monks guard and copy in their Scriptoria, which played
the role of medieval publishing houses, the works of Cicero, Seneca, Tacitus,
St. Jerome and St. Augustine, Philo of Alexandria, Josephus Flavius, and many
more, all of which would have been trampled to shreds under the heel of the
warriors who would soon tear Europe apart.
From
the highest point of Monte Cassino, one could see the whole length of the
green valley of Iri. The monastery itself consisted of a fortress, a pagan
temple and a sacred grove. Monte Cassino and the other Benedictine monasteries
were economically self-sufficient, self-contained, secluded cities, well able
to resist the turbulence of the world. Within its enclave were all the
preconditions of life: springs, vegetable gardens, orchards, fields of growing
grain, oven for baking (the monks baked their own bread as well as
continuously copying their books), materials for the artist and the artisan,
as well as a library of a great number of books and manuscripts studied and
read in the Scriptorium.
But
of all the Essene echoes which resounded in the world of Benedict, perhaps the
most beautiful and long- lasting was his Regula Santa, or the Holy
Rule. This was a highly logical and practical Code of Ethics for the communal
living of the monks, working to their greatest benefit and usefulness. In
practically every way, the Rule interpreted and adapted to medieval times the
way of life of the Essene Brotherhoods. All things were owned in common. The
Abbot,
elected for life by the monks, had supreme power but was
obliged to seek the counsel of the elders, his final decision on any matter
being between himself and God. Thus he represented both Man and the Creator,
working together as partners in the never-ending task of Creation. He
appointed his own officials-prior, novice-master, guestmaster, and the
rest-but although every detail of their behavior is outlined and laid down
with precision, a strong current of humanity, of brotherly love, flows through
the Rule, in this aspect unique among all the monastic and religious rules of
the Middle Ages, and proving the link to the Essene traditions. The wise
balance of prayer, work and study -ora et labora- the care given to the
body, with time divided wisely between rest, exercise and proper food, the
importance given to gardening and cultivation of the fields, the love of music
and art, and above all, the courtesy given to each and every guest, as if he
were the Lord himself, all these were much closer to life in the Brotherhoods
at the Dead Sea, than they were to medieval, Europe. The character of Benedict
shines through all the words of his Rule: wisdom tempered with love; order and
authority tempered with compassion.
A
copy of the Regula Santa sent to Rome was lost, but a handwritten copy
by the Saint himself remained in Monte Cassino. During the Lombard invasion
the monks fled to Rome with this original copy, a pound weight for bread and a
measurement for fruits ( the monks were allowed one pound of bread, one pint
of milk and one quart of fruit daily). All these relics were returned to Monte
Cassino in the middle of the eighth century by Pope Zachary. In the ninth
century, many manuscripts were destroyed by the marauding Saracens. Finally,
during the Napoleonic wars, the last original parchment written by St.
Benedict was lost.
A few important fragments nevertheless survived, giving evidence of the
original Essene traditions as written down by St. Jerome, that indefatigable
translator of so many first century texts.
The
Essene Gospel's supreme law, "Love your brothers, for your Heavenly
Father is love, for your Earthly Mother is love, for the Son of Man is
love," was clothed in a Benedictine garment: "In the first place to
love the Lord God with our whole heart, our whole soul, our whole strength,
then our neighbor as ourselves."
The Essene teaching on the Heavenly Father and his Angels, and their praise
and guidance to live in harmony with them, "and so shall his Angels know
that you walk in His paths," took this admonition: "Let us therefore
think well how we ought to behave under the eyes of God and his angels, and so
stand to sing the psalms that our mind may be in harmony with our voice."
The
communal life and works performed in the Essene Brotherhoods, so beautifully
described by Josephus, Philo and Plinius, strongly survives St. Benedict's
Holy Rule: "Then are they truly monks when they live by the labor of
their hands, as did our fathers and the Apostles."
Divine love was the universal guidance for the elders of the Essene
Brotherhood, and that same divine love flows through Benedict's advice to the
Abbot: "Let him so temper all things that the strong may have something
to strive after, and the weak nothing at which to take alarm." The basic
teaching of the Essene Gospel: " And so love
your true brothers as your Heavenly Father and Earthly Mother love them,"
becomes: "Let them cherish mutual love chastely as brothers. Let them
fear God lovingly. Let them love their Abbot with sincere and humble charity.
Let them put absolutely nothing before Jesus, and may he bring us all together
to Life Eternal."
St.
Benedict wrote in his Holy Rule that there would always be guests at his
monastery, and made it a law: " All visitors who call are to be welcomed
as if they were Jesus himself." The more than a thousand years
that
have passed since he created his monastery at Monte Cassino have proven his
words to be true. Visitors always find an atmosphere of the Sevenfold Peace,
an invitation to communion with the Angels in a constant divine presence of a
living community, offering a daily round of communions.
Miraculously,
the monasteries of St. Benedict, have, for the most part, remained relatively
unscathed by the many wars fought outside the peaceful walls. Even in 1943,
the German officials felt compelled to warn the Abbot of Monte Cassino that
within a few days the monastery would be the center of decisive and fierce
battles with awesome artillery duels. Under the direction of the Abbot,
hundreds of monks improvised wooden crates and packed together the priceless
contents of the rare manuscripts, scrolls and codices, representing Greek and
Roman classics, the most important works of the pattistics and scholastics,
and more than forty thousand invaluable parchments.
All these found safety and shelter in the Secret Archives of the Vatican.
Prologue
Listen, my sons and
daughters, carefully to the Word of the Father. Attend to it with the
ear of your heart, enlightened by the Wisdom of the Mother, the Holy
Spirit. This is advice from another who loves you; welcome it, and faithfully
put it into practice. Listening through your experience of
being-in-the-world being obedient, you return to your Father's home. You
leave the houses of false belief, delusion; false stories, allusion; and false
perception, illusion. You entered these houses because you listened not.
Through your will you build the illusion of your ego. Your ego is only but the
thought-emotion of who you think you are and are not. This message of mine
is for you, then, if you are ready to give up your own will once and for
all. Once you accept your will, you can let it go and again be whole. Armed
with the strong and noble intention of obedience, you reenter a place you
never left: your Father's home.
First, every time you begin a work, intentionally pray most earnestly to bring
it to perfection. With God's gifts that are in us, we must obey him
always lest we injure someone else and ourselves.
Let us wake up then, for the Scriptures rouse us when they say: It is
high time for us to arise from sleep (Rom 13:11). Let us open our
eyes to the light that comes from God, and our ears to the voice that every
moment calls out this charge: if you hear his voice today, harden not your
hearts (Ps 94 <95>:8). Again, You that have ears to hear, listen
to what the Spirit says to the churches (Rev 2:7). What does the
Spirit say? Come and listen to me, sons and daughters; I will teach
you the fear of the Lord (Ps 33<34>:12). Run while you have the
light of life, that the darkness of death may not overtake you
(John 12:35).
Being mindful of the Lord, we do not become attached to our good
thought-emotions for a job well done. We know without mediation of
mind-heart that it is the Lord's power, not our own, that causes the good we
do. They praise (Ps 14<15>:4) the Lord working in them, and say
with the Prophet: Not to us, Lord, not to us give the glory, but
to your name alone (Ps 113<115>:9). In just this way Paul the
Apostle refused to take credit for the power of his preaching. He
declared: By God's grace I am what I am (1 Cor 15:10).That is why the
Lord says in the Gospel: Whoever hears these words of mine and does them is
like a wise man who built his house upon rock; the floods came and the winds
blew and beat against the house, but it did not fall: it was founded
upon rock (Matt 7:24-25).
Thus, only-just-sit, still as a rock. Practice only-just-sitting each day for a time,
Be still and know that I am God (Ps 45 <46>:10). Experience
the without thinking-emoting attitude of only-just-sitting, which means
neither to think-emote nor not think-emote. Realize that the ceaseless
unfolding of experience is the only reality. As we listen, becoming Present,
we become aware that all that is really extraordinary is our persistent
refusal to accept our experience as it is. We want it to be other than it is: Not
my will, but thine be done. As we sit, we tend no longer to place a
conceptual-emotional overlay on our experience. We stop taking that
conceptual-emotional overlay to be objectively real. Our concepts-emotions are
only an expression of the occasion as immediately experienced — the rock,
the pillow.
Brothers and Sisters, we have asked the Lord who will dwell in his tent. We
have heard the instruction for dwelling in it. We can live in it only if
we fulfill the obligations of those who live there. We must, then, prepare our
hearts and bodies to obey in holy obedience his instructions. What is not
possible to us by nature, let us ask the Lord to supply by the help of his
grace. If we wish now to enter the kingdom of heaven, while we are in
this body and have time to accomplish all these things by the light of
life — we must act for our own benefit and the benefit of all sentient
beings, whomever and where ever they may be.
Therefore we intend to establish a school for the Lord's service. In drawing
up its regulations, we hope to set down nothing harsh, nothing burdensome. We
know that the universe we know is the image of our own selves — we create as
we recreate life. Do not be daunted immediately by fear and run away from the
road to compassionate Presence. It is bound to be narrow at the outset.
As we progress in this way of life, we shall run on the path of God's
commandments to love. As we surrender to him, our neighbor, and
ourselves, our hearts will be overflowing with the inexpressible delight
of love. Never swerving from his instructions, then, but faithfully
observing his teaching in the monastery of the world till death, shall we
through patience share in the Presence of Christ. Amen.
(Index)
Chapter
1. The Kinds of Monks
There are clearly five kinds of
monks. First, there are the cenobites. Cenobites belong to a particular
monastery, where they serve under a rule and an abbot.
Second, there are the anchorites or hermits, who have come through the test of
living in a monastery for a long time. They have passed beyond the
first fervor of (cenobitic) monastic life. Thanks to the help and guidance of
many, they are now trained to acquiesce to their separated selves and have
achieved unity of being. They have built up their integrity. They now go forth
from the security of the monastic community to the single encounter of the
desert, literally or figuratively. Self-reliant now, without support of
another, they are ready with God's help to further authenticate their being by
knowing their own original face before their parents were born. They attain
wisdom of direct knowing without mediation of mind, knowing before
greed, hate, and delusion present in human consciousness.
Third, there are the unsuii. They have come through the test of the
desert. They have passed beyond optimism, pessimism, and mysticism. They know
that silence is the total manifestation of our whole personality. Being so,
they are like clouds and water. They are able to wander across the world
as free as a cloud, educating or bringing-out from others Truth. They live in
the monastery of the world — in the world and not of it. As water, they have
the strength to wash away every mountain that may stand in their way. They do
not instruct or train others. They instruct only themselves. Thus, they attain
the mind of The Word, not leaning backward or forward in response to people or
things. The Word responds to people and things, concealing nothing of its own.
Therefore, they are able to deal with people and things without injury to
their reality, for the benefit of one and all. In short, they do not possess
fame nor are they storehouses of schemes.They do not take over the function of
things, nor are they the master of knowledge.They personally realize the
infinite to the highest degree and travel in the realm of which there is no
sign. They exercise fully what they have received from the Father and Mother
and Son without any subjective viewpoint. In one word, they are empty, still
and thus able to contain all. They are still and know God. (Ps<46>:10).
Fourth, there are the sarabaites, the most pitiable kind of monk.
With no experience to guide them, no rule to try them as gold is
tried in a furnace (Prov 27:21), they have a character as soft as lead.
Still loyal to the world by their actions, they clearly lie to God by
their tonsure. Two or three together, or even alone, without a shepherd, they
pen themselves up in their own sheepfolds of their own minds and fantasy, not
the Lord's. Their law is what they like to do, whatever strikes their fancy.
Anything they believe in and choose, they call holy; anything they dislike,
they consider forbidden.
Fifth and finally, there are the monks called gyrovagues. These monks spend
their entire lives drifting from region to region, staying as guests for
three or four days in different monasteries. Always on the move, they never
settle down. They are slaves to their own wills and gross appetites. In every
way they are even more pitiable than sarabaites.
In compassion, it is better to keep silent than to speak of thesst and their
way of life. Let us pass them by, then, and with the help of the
Lord, proceed to draw up a plan for those who have surrendered to the Lord,
the unsuii.
(Index)
Chapter
2. Qualities of the Abbot
To be worthy of the task of governing a
monastery, the abbot must always remember what the title signifies and
act as a superior should. As abbot, the person holds the place of Christ in
the monastery. S/he is addressed by a title of Christ, as the Apostle
indicates: You have received the spirit of adoption of sons and
daughters by which we exclaim, abba, father (Rom 8:15). Therefore,
the abbot must never teach or decree or command anything that would deviate
from the Lord's instructions. On the contrary, everything s/he teaches and
commands should, like the leaven on divine justice, permeate the minds of
monks. Let the abbot always remember that, in the compassionate judgment of
God, not only the abbot's teaching but also his or her monks' obedience
will come under scrutiny. The abbot must, therefore, be aware that the
shepherd will bear the blame where ever the father of the household
finds that the sheep have yielded no profit. Still, if the abbot has
faithfully shepherded a resistive and disobedient flock, always striving
to cure their unhealthy deluded ways, it will be otherwise: the shepherd
will be acquitted at the Lord's judgment. Then, like the Prophet, the
abbot may say to the Lord: I have not hidden your justice in my heart; I
have proclaimed your truth and your salvation (Ps 39<40>:11), but
they spurned and rejected me (Isa 1:2; Ezek 20:27). Then at last the sheep
that have rebelled against the abbot's care will be punished by the
overwhelming power of death, the delusion of their own thoughts, feelings and
desires.
Furthermore, anyone who receives the name abbot is to lead the monks by a
twofold teaching: s/he must point out to them all that is good and holy more
by example than by words. S/he is to propose the commandments of the Lord to
receptive monks with words, but demonstrating God's instructions to the
stubborn and the dull by living example. Again, if the abbot teaches
the monks that something is not to be done, then neither must
s/he do it, lest after preaching to others, s/he oneself be found reprobate
(1Cor 9:27). God someday will bring to the to the abbot's attention his or her
delusion: How is it that you repeat by just commands and mouth my
covenant when you hate discipline and toss my words behind you (Ps
49<50>:16-17)? Also this: How is it that you can see a splinter in
your peer's eye, and never notice the plank in your own (Matt
7:3)?
The abbot avoids all favoritism in the monastery. S/he is not to love one
more than another, loving as God loves all his creatures equally in his
infinite compassion. A person born free in spirit is not to be given higher
rank than one a slave to greed, hate, and delusion who has elected to
become a monk. The abbot is free, if s/he deems fit, to change anyone's rank
as justice and compassion demand. Ordinarily, everyone is to keep his or her
regular place, because whether slave or free, we are all one in Christ
(Gal 3:28; Eph 6:8) and share alike in joining hands in the service of
the one Lord, for God shows no partiality among persons (Rom 2:11).
Only in this are we distinguished in his sight: if we are found better than
others in good words and humility. Therefore, the abbot is to show equal love
to everyone and apply the same discipline to all, including him or herself,
according to merit.
In teaching, the abbot always uses the Apostle's recommendation, in which he
says: Use argument, appeal, reproof (2 Tim 4:2). This means that the
abbot must vary with circumstances, threatening and coaxing by turns,
stern as a taskmaster, devoted and tender as only a father can be,
nurturing and supportive as only a mother can be, and compassionate as only
Christ can be. With the undisciplined and restless, the abbot uses firm
argument. With the obedient and docile and patient, s/he will appeal for
greater virtue. As for the negligent and disdainful, we charge the abbot
to use reproof and rebuke.
The abbot does not gloss over the delusory behaviors of those who err. S/he is to
cut them out while s/he can, as soon as they begin to sprout,
remembering the fate of Eli, priest of Shiloh (1 Sam 2:11-4:18). For the
upright and perceptive monks, the abbot's first and second warnings
should be verbal. For those who are recalcitrant in their greed, hate, or
delusion, the abbot can turn only by direct and immediate confrontation
at the first offense. It is written, The fool cannot be corrected with
words (Prov 29:19).
The abbot always remembers what s/he is and what s/he is called. S/he is aware
that more will be expected of the human being to whom more has been entrusted.
the abbot knows what a difficult and demanding burden s/he has undertaken:
directing souls and serving a variety of temperaments, coaxing, reproving and
encouraging them as appropriate. The abbot also accommodates and adapts him or
herself to each one's character and intelligence. Thus, s/he not only keeps
the flock entrusted in his or her care from dwindling, but also rejoices in
the increase of a good flock. Above all, the abbot does not show too great
concern for the fleeting and temporal things of this world. Yet, s/he does not
neglect or treat lightly the welfare of those entrusted to him or her. Rather,
the abbot keeps in mind that s/he has undertaken the care of souls for whom
s/he must give an account. That s/he may not plead lack of resources as an
excuse, the abbot is to remember what is written: Seek first the kingdom of
God and his justice, and all things will be given to you as well (Matt
6:33).
The abbot knows that anyone undertaking the charge of souls must be
ready to account for them. Whatever the number of brothers or sisters s/he
has in his or her care, let the abbot realize than on judgment day s/he
will surely have to submit a reckoning to the Lord for all their souls
— and indeed for his or her own soul as well. In this way, while always
mindful of the future examination of the shepherd about the sheep entrusted to
him or her and careful about the state of others' accounts, s/he becomes
concerned also about his or her own. While assisting others to amend by
his or her warnings, s/he achieves the amendment of his or her own faults.
(Index)
Chapter
3. Summoning the Brothers and Sisters for Counsel
As often as anything important is
to be done in the monastery, the abbot shall call the whole community
together. The abbot alone explains what the business is. After hearing the
advice of the brothers and sisters, let the abbot listen to the Spirit
speaking in the advice — not a consensus or majority opinion, but
advice — and then follow what s/he judges with the help of God the wiser
course. Why we have said all should be called for counsel is that the Lord
often reveals what is better to the younger. The brothers and sisters, for
their part, are to express their opinions with all humility. They are not to
presume to defend their own views obstinately. The decision is rather the
abbot's to make. Thus when the abbot has determined what is more prudent,
all may obey — listening to God speaking through the decision. Nevertheless,
just as it is proper for monks to obey their abbot, so it is becoming for the
abbot on his or her part to settle everything with foresight and fairness.
Accordingly in every instance, all are to follow the teaching of the
rule. No one shall rashly deviate from it. In the monastery no one is to
follow his or her own heart's desire, nor shall anyone presume to contend with
the abbot defiantly. Should anyone presume to do so, let him or her be
subjected to the discipline of the rule. Moreover, the abbot must be mindful
of God and keep the rule in everything s/he does. S/he can be sure beyond any
doubt that s/he will have to give an account of all his or her judgments to
God, the most just and compassionate of all judges.
If less important business of the monastery is to be transacted, the
abbot shall take counsel with the seniors only, as it is written: Do
everything with counsel and you will not be sorry afterward (Sir 32:24).
(Index)
Chapter
4. The Tools for Good Works
First, love the Lord God with your
whole heart, your whole soul and all your strength, and love your neighbor as
yourself (Matt 22:37-39; Mark 12:30-31; Lk 10:27). Then the following: You
are not to kill, not to commit adultery. You are not to steal or covet
(Rom 13:9). You are not to bear false witness (Matt 19:18;
Mark 10:19; Lk 18:20). You must honor everyone (1 Pet 2:17), and
never do to another what you do not want done to yourself
(Tob 4:16; Matt 7:12; Lk 6:31).
Renounce yourself to follow Christ (Matt 16:24; Lk 9:23); discipline
your body (1 Cor 9:27); do not pamper yourself, but love moderation. You
must relieve the lot of the poor, clothe the naked, visit the sick
(Matt 25:36), and bury the dead. Go to help the troubled and console the
sorrowing.
Your way of acting should be different from the world's way; the love of
Christ must come before all else. You are not to act in anger or nurse a
grudge. Rid your heart of all deceit. Never give a hollow greeting of
peace or turn away when someone needs your love and acceptance. Bind
yourself to no oath lest it proves false, but speak the truth with heart,
tongue, and action.
Do not repay one bad turn with another (1 Thess 5:15; 1 Pet 3:9).
Do not injure anyone, but bear injuries patiently. Love your enemies
(Matt 5:44; Lk 6:27). If people curse you, do not curse them back but
bless them instead. Endure persecution for the sake of justice (Matt
5:10).
You must not be proud, nor be given to wine (Titus 1:7; 1 Tim 3:3).
Refrain from too much eating or sleeping, and from laziness
(Rom 12:11). Do not grumble or speak ill of others.
Place your hope in God alone. f you notice something good in yourself,
give credit to God, not to yourself. Be certain that the evil you commit from
your own delusion is always your own and yours to acknowledge.
Live in the state of mindfulness, listening always with your whole being to the
Spirit in all that you do and that takes place around you.
Devote yourself to only just sitting, being present in all that you do and do
not do — for your benefit and that of all around you. Avow fully and daily all
that you do out of your own greed, hate, and delusion, confessing to God
in prayer and grow ever more mindful day by day, moment by moment.
Do not gratify the promptings of the flesh (Gal 5:16);
be mindful of the urgings of self-will. Obey the orders of the abbot
unreservedly, even if his or her own conduct — which God forbid — be at
odds with what s/he says. Avoid judgment, remembering the teaching of the
Lord: Do what they say, not what they do (Matt 23:3).
Do not aspire to be called holy. Simply be holy — whole — in all that
you do and do not do. Live by God's commandments every moment.
Treasure purity in thought, in feeling, in action. Harbor neither hatred
nor jealousy of anyone. Do nothing out of envy. Do not love quarreling; shun
arrogance. Respect the elders and love the young. Pray for your enemies out of
love of Christ and compassion for them. If you have a dispute with someone,
make peace with that person before the sun goes down.
In summary, vow to refrain from all delusive behavior. Vow to make every
effort to reveal beginner's mind; and vow to live to benefit all being. Thus,
being obedient to the Law of Christ, the Law of Love, you do not willfully
take life. You do not take what is not given. You do not engage in sexual or
sensual misconduct. You do not lie. You do not intoxicate oneself or
others. You do not slander. You do not praise self at the expense of
others. You are not spiritually or materially avaricious. You do not harbor
ill will. You do not ignore God, The Law, God's children or your own Christ
nature.
Finally, never lose hope in God's infinite mercy and compassion as
well as your own — for your own self, those whom you serve, and all
God's children — whomever they may be or not be.
These, then, are the tools of the spiritual craft. When we use them
without ceasing day and night, moment by moment, we realize the reward the
Lord has promised: What the eye has not seen nor the ear heard, God has
prepared for those who love him (1 Cor 2:9).
The workshop where we are to toil faithfully and mindfully at all
these tasks is the enclosure of the monastery of God's creation,
specifically Earth. We persevere in the community of the human family to
realize Christ's compassionate presence in thought, word, and action.
(Index)
Chapter
5. Obedience
The first step of humility is
unhesitating obedience, which naturally comes to those who
cherish Christ above all. Because of the holy service they have
professed, monks carry out the superior's order as promptly as if the
command came from God. The Lord says of human beings like this: No
sooner did the person hear than that person obeyed me (Ps
17<18>:45); he tells teachers: Whoever listens to you, listens
to me (Lk 10:16). Such people as these immediately put aside
their own concerns, abandon their own will, and lay down whatever they have in
hand, leaving it unfinished. With the ready step of obedience, they
follow the voice of authority in their actions. Almost at the same
moment, then, as the teacher gives the instruction, the disciple
quickly puts it into practice mindful of God; and both actions together are
swiftly completed as one.
It is love that impels monks to engender the Compassionate Presence of Christ
in the world. Therefore, they are eager to take the narrow road of which the
Lord says: Narrow is the road that leads to life (Matt 7:14). They
no longer live by their own judgment, giving in to their whims
and appetites. Rather they walk according to another's decisions and
directions, choosing to live in the monastery of God's creation and to have an
abbot over them. Human beings of this resolve unquestionably conform to the
saying of the Lord: I have come not to do my own will, but the will of
him who sent me (John 6:38).
This very obedience, however, will be acceptable to God and agreeable to
human beings only if compliance with what is commanded is not cringing or
sluggish or half-hearted, but free from any grumbling or any reaction of
unwillingness. For the obedience shown to superiors is given to God, as the
Lord said: Whoever listens to you, listens to me (Luke 10:16).
Furthermore, the monks' obedience must be given gladly for God loves a
cheerful giver (2Cor 9:7). If a disciple obeys grudgingly and grumbles,
not only aloud but also in heart, then, even though s/he carries out the
order, action will be not accepted with favor by God, who sees that s/he is
grumbling in heart. S/he will have no reward for service of this kind; on the
contrary, s/he will incur punishment for grumbling, unless s/he changes for
the better and makes amends. As it is written, as we give, so do we receive.
Being obedient, then, to the Word of the Father and Mother, the monk naturally
practices the four wisdoms: charity, tenderness, benevolence, and compassion.
In charity, the monk senses the neediness of his/her brothers and sisters and
assists them in meeting their own needs. Being tender, the monk senses the
prison another has put him or her self in and gently — without undo
confrontation brings out of that person his or her own key to freedom.
Being benevolent, the monk consistently demonstrates in action his/her
intention to do the will of God — to love God and neighbor and oneself,
accepting unconditionally, with full and absolute positive regard. Being
compassionate, because the monk has surrendered to his/her own ego, s/he can
enter into the experience of another and not be overwhelmed by it. Thus
the monk is present to that person as s/he is to God and his/her own
being-in-the-world.
(Index)
Chapter
6. Restraint of Speech
Let us follow the Prophet's
counsel: I said, I have resolved to keep watch over my ways
that I may never sin with my tongue. I have put a guard on my mouth. I was
silent and was humbled, and I refrained even from good words (Ps
38<39>:2-3). Here the Prophet indicates that there are times when
good words are to be left unsaid out of the esteem for silence or
compassion. For all the more reason, then, should less than honorable speech
be curbed so that punishment for delusory behavior may be avoided.
Indeed, so important is silence that permission to speak should seldom be
granted even to mature monks, no matter how good or holy or constructive their
talk, because it is written: In a flood of words you will not avoid
sin (Prov 18:21). Speaking and teaching are the teacher's task; the
monk is to be silent and listen.
Therefore, any requests to a superior should be made with all humility and
respectful submission, as Christ submitted to the will of the Father. We
absolutely condemn in all places any vulgarity, gossip, and talk leading to
harm or injury of any being. We do not permit a disciple to engage in words of
that kind.
(Index)
Chapter
7. Humility
Brothers and sisters, divine Scripture
calls us saying: Whoever exalts him or herself shall be humbled, and
whoever humbles him or herself shall be exalted (Lk 14:11; 18:14). In
saying this, therefore, sense that every exaltation is a kind of pride,
which the Prophet indicates he has shunned, saying: Lord, my
heart is not exalted; my eyes are not lifted up and I have not walked in the
ways of the great nor gone after marvels beyond me (Ps 130<131>:1).
And why? If I had not a humble spirit, but were exalted instead, then you
would treat me like a weaned child on its mother's lap (Ps
130<131>:2).
Accordingly, brothers and sisters, if we want to reach the highest
summit of humility, if we desire to attain speedily the Compassionate Presence
of Christ to which we climb by the humility of the present life, then by
our ascending actions we must set up that ladder on which Jacob in a dream saw
angels descending and ascending (Gen 28:12). Without doubt, this
descent and ascent can signify only that we descend to exaltation and ascend
by humility. Now the ladder erected is our life on earth. If we humble our
hearts the Lord will raise them to Christ's compassion being present in our
actions for the benefit of all sentient beings. We may call our body and soul
the sides of this ladder, into which our divine vocation has fitted the
various steps of humility and discipline as we ascend.
The first step of humility, then, is that a human being be always mindful —
of God, brother and sister, all sentient beings and what s/he is doing, never
forgetting either. The human being constantly remembers everything God has
commanded. In mindfulness, the human being remains aware even when unaware.
The Prophet indicates this to us when he shows that our thoughts are
always present to God, saying: God searches hearts and minds
(Ps 7:10); again he says: The Lord knows the thoughts of humans (Ps
93<94>:11); likewise, From afar you know my thoughts
(Ps 75<76>:11). That the human being may take care to avoid
delusory thoughts, the virtuous brother and sister must always say to him or
herself: I shall be blameless in his sight if I guard myself from my own
wickedness (Ps 17<18>:24).
Truly, we are encouraged to acknowledge and accept our own will.
Scripture tells us: Turn away from your desires (Sir 18:30). In
the Prayer too we ask God that his will be done in us (Matt 6:10). We
are rightly taught to do the will of God, since we are to be one as the
Lord prayed: May they all be one. Father may they be one in us, as you are
in me and I am in you (John 17:21).
The second step of humility is that a human being loves not his or her
own will. Nor does s/he become attached to the pleasure in
the satisfaction of desires. Rather s/he imitates by action that saying
of the Lord: I have come not to do my will, but the will of him who
sent me (John 6:38). We demonstrate that we are not attached
to our desires even when desiring. We are not attached to
being satisfied even when satisfied.
The third step of humility is that a human being submits to his or her
superior in all obedience for the love of God, imitating the Lord of
whom the Apostle says: He became obedient even to death (Phil
2:8).
The fourth step of humility is that if this obedience is under difficult,
unfavorable, or even unjust conditions, his or her heart quietly embraces
suffering, s/he endures it without weakening or seeking escape. S/he knows no
suffering, not being attached to the desire to either suffer or cease
suffering even while suffering. For Scripture has it: Anyone who
perseveres to the end will be saved (Mat 10:22), and again, Be
brave of heart and rely on the Lord (Ps 26 <27>:14).
The fifth step of humility is that a monk not conceal or hide or deny from his
or her abbot delusory thoughts, feelings, or behaviors. S/he confesses them
humbly as the abbot requests. Concerning this, Scripture exhorts us: Make
known your way to the Lord and hope in him (Ps 36<37>:5). Again, Confess
to the Lord, for he is good; his mercy is forever (Ps
105<106>:1; Ps 117<118>:1). So too the Prophet: To you I have
acknowledged my offense; my faults I have not concealed. I have said:
Against myself I will report my faults to the Lord, and you have forgiven the
wickedness of my heart (Ps 31<32>:5).
The sixth step of humility is that a monk is content, being without
attachment, with the lowest and most menial treatment. S/he regards him
or herself as s/he is in whatever task s/he is given, saying with the Prophet:
I am insignificant and ignorant, no better than a beast before you, yet I
am with you always (Ps 72<73>:22-23).
The seventh step of humility is that a human being senses
that s/he is without value. S/he neither has value nor no value.
S/he humbles oneself and says with the Prophet: I am truly a worm, not a
human being, scorned by humans and despised by the people (Ps
21<22>:7). I was exalted, then I was humbled and overwhelmed with
confusion (Ps 87<88>:16). Again, It is a blessing that you have
humbled me so that I can learn your commandments (Ps
118<119>:71,73). Not being attached to the need to be valuable,
s/he can be present as Christ is compassionately present.
The eighth step of humility is that a monk does only what is endorsed by the
common rule of the monastery and the example set by his or her superiors.
The ninth step of humility is that a monk controls his or her tongue. S/he
remains silent. S/he does not speak unless asked, for Scripture warns, In a
flood of words you will not avoid sinning (Prov 10:19) and A
talkative human being goes about aimlessly on earth (Ps
139<140>:12).
The tenth step of humility, the monk has surrendered his or her sense of self.
Not attached to either life or death, s/he knows no fear. The monk is given to
laugh and be merry, and to quiet and be still. S/he is able to express the joy
of the compassionate presence of God in the world.
The eleventh step of humility is that a monk speaks gently and with compassion with
few words, as it is written: A wise human being is known by his or her few
words.
The twelfth step of humility is that a monk always manifests humility in
his or her bearing no less than in his or her heart. Compassionate humility is
evident in the Work of God, in the oratory, in the house, in the garden,
on a journey or in the field, or anywhere else. Whether the monk sits, walks
or stands, s/he carries him or herself with the humble dignity of Christ. S/he is
equal and one, and yet spontaneously an individual, with all sentient beings
and compassionate to all.
Now, therefore, after ascending all these steps of humility, the monk
will quickly arrive at that perfect love of God which casts out fear
(1 John 4:18). Through this love, all that the monk once did with dread, s/he
now does without effort as though naturally, from habit, no longer our of fear
of loss. S/he now moves spontaneously out of the Compassionate Love of Christ.
All this does the Lord, by the Holy Spirit, graciously manifest in his
spontaneous and naturally playful men and women now freed of delusions of
self, self-pity, and self-worth once expressed as greed and hate in delusory
behavior, illusory dreams, and allusive fantasies.
(Index)
Chapter
8. The Work of God
The work of God is to be Compassionately
Present to all human beings, whomever they may be, just as Christ was present
to the people of his day and to us today. As the Scripture says: Love
your enemies and pray for those who persecute you; in this way you will be
sons and daughters of your Father in heaven, he causes his sun to rise
on bad people as well as good, and his rain to fall on honest and dishonest people
alike (Matt 5:44-45). When present, the human being is humble and
obedient. S/he can listen to the Word of God speaking in the
silence behind the din of world or of one's own thoughts and emotions. As the
Scripture says: Be still and know that I am God (Ps 45<46>:10).
Being still, we recognize silence is exactly the total manifestation of our
personality, the Compassionate Presence of Christ. Whole personality, the
Presence of Christ, means our individual personality is manifested with the whole
universe. All other beings are the contents of our personality. So when we
manifest our whole personality, it is not just our individual personality; but
simultaneously through this personality we can feel the whole
universe. Thus, that is why we can feel magnanimity, tolerance, and compassion
— and be present as Christ is present. As the Scripture says: If
your plea is for clear perception, if you cry out for discernment, you
will then understand what the fear of Yahweh is, and discover the
knowledge of God (Pro 2:4-5). And so, to be silent, one must be still. To
still means to only-just-sit.
(Index)
Chapter
9. Only-Just-Sitting
As the Scripture says: Listen, my
sons and daughters, to a father's instruction; pay attention, and learn
what clear perception is (Pro 4: 1). The human being who studies the
Wisdom of Direct Knowing, the Wisdom of Christ, first arouses the intention of
compassion, next makes the vow to save all beings from their suffering, and
then carefully cultivates the attitude of Presence.
This means that even though the monk may have great understanding and be full
of insight, able to know at a glance, s/he knows s/he may have reached only
the courtyard. S/he still lacks something of the vital path of liberation.
Therefore, the monk stops daily the intellectual practice of
investigating words and chasing after talk. S/he takes the backward step
of turning the light and shining it back. Body and mind will drop away of
themselves, and the monk's original face before his or her parents were
born will appear.
The face of God becomes apparent only-just-sitting. As the Apostle says of the
Lord: Whoever believes in me believes not in me but in the one
who sent me, and whoever sees me, sees the one who sent me. I, the light, have
come into the world (John 12: 44-46) To only-just-sit, the monk makes
a quiet place. S/he spreads a thick mat, perhaps a folded soft blanket, on the
floor. S/he does not let in drafts. S/he keeps one place where s/he practices
daily only-just-sitting. The place where s/he only-just-sits is bright, both
day and night. It is warm in winter and cool in summer.
Before only-just-sitting, s/he casts aside all involvements and discontinues
all affairs. The monk says: Be still and know that I am God, exalted
among the nations, exalted over the earth! (Ps 45<46>:10). Good is
not thought of; evil is not thought of. It is not a matter of mind, intellect
or consciousness; nor of thoughts, emotions, ideas or perceptions. S/he does
not intend to gain anything, and is not even attached to sitting still, yet
that is how s/he sits. S/he is moderate in food and drink.
The monk uses a cushion or pillow on a thick mat. S/he sits down on the front
portion of the cushion and sits either full cross-legged, half
cross-legged, or legs folded horizontal in front. For the first position, s/he
places the right foot on the left thigh; then places the left foot on the
right thigh. For the second, s/he simply rests the left foot on the right
thigh. For the third, s/he sits as described.
The monk then arranges the clothes. S/he places the left hand in the palm of
the right hand. S/he lightly touches the thumbs of both hands together.
With the hands in this position, s/he places them lightly against the body, so
that the joined thumb tips align with the navel. S/he slowly raises the
torso and stretches it forward. S/he then swings to the left and right; then
straightens the body and sits erect. S/he does not lean to the left or right,
forward or backward. The monk keeps hips, back, neck, and head
in line. S/he does not strain the body upward too far, lest it makes
breathing forced and unsettled. S/he keeps the ears in line with the
shoulders, and the nose in line with the navel. S/he presses the tongue
against the front of the palate, closing lips and teeth. S/he keeps the eyes
slightly open to prevent drowsiness. S/he breathes gently through the nose.
Once s/he has settled posture and has let breathing regulate itself, s/he
relaxes the abdomen. Whenever a thought occurs, s/he is be aware of it.
As soon as s/he is aware of it, it will vanish. If s/he remains for a long
period unattached to thoughts, s/he will naturally become unified. S/he
continues only-just-sitting without thinking This is the essential art of
only-just-sitting.
If a human being grasps this essential point of only-just-sitting, the four
elements of the body will become light and at ease, the spirit will be
fresh and sharp, thoughts will be correct and clear. The flavor of
realized experience, the Law of Christ's Love, will sustain the spirit, and
the human being will be calm, pure, and joyful. Daily life will
be the expression of the monk's natural state. S/he will
realize that when right thought is present, dullness and agitation
cannot intrude. S/he realizes the Presence of Christ.
One who has already achieved clarity of Christ's love may be likened to a mirror with
no stand, always clean and pure, where there is no room for any dust. Even one
who has not yet achieved it, by letting the wind fan the flame, will not
have to make too much effort. S/he just assents and surrenders to
it; s/he will not be deceived. Nevertheless, as the path gets higher, demons
flourish, and agreeable and disagreeable experiences are manifold. Yet,
if s/he just keeps right thought present, being without thought, none of
them can obstruct any human being.
The monk concludes the sit by reciting:
Lord, Our Father, we pray
that
All beings may be happy and at their ease.
May they be joyous and live in safety!
All beings, whether weak or strong — omitting none
in high, middle, or low reams of existence,
small or great,
visible or invisible,
near or far away
born or to be born —
May all beings be happy and at their ease.
Let none deceive another or
despise any being in any state;
Let none by anger or ill-will wish harm to another.
Even as a mother watches over and protects her child
her only child
So with boundless mind should one cherish all beings,
Radiating friendliness over the entire world,
above, below, and all around without limits;
So let all people cultivate a boundless good will
Towards the entire world, uncramped,
free from ill-will or enmity.
We ask this through Christ your Son, our Lord
who lives and reigns with you in the unity of the Holy Spirit,
One God, forever and ever. Amen.
When the monk arises from sitting, s/he moves slowly and arises
calmly. S/he is not hasty or rough. The human being is at peace. As the
Scripture says: My peace I give unto you, not as the world gives, but
as I give (John 14:27).
(Index)
Chapter
10. Without Thinking
Brothers and sisters, we must
acknowledge and accept our selves as we individually see, hear, and feel our
selves. If you think there is a substantial self, investigate that self. Where is
presence, where is Christ? How does it function? Brothers and sisters, do
not accept any view on mere faith; authenticate it within your own
experience. If you feel anger, investigate it: what is its presence? Is
it a response to what now controls you or is it a residue of some past
experience?
Brothers and sisters, be aware that we can construct a world view of
self-delusions. As the Scripture says: Put no faith in your perception
(Pro 3:5) We must check for such delusions by comparing them with what appears
prereflectively.
In only-just-sitting there is no room for delusion since there is no
reflection. Just sitting is, consequently, the central experience of a
monk's life. The pure cultivating practice of only-just-sitting is itself
authentication.
When we ground in only-just-sitting, without thinking operates as the Direct
Source of thinking and not-thinking. God in Christ can become compassionately
manifest in our experience. As the Scripture says: In every course have the
Lord in mind: he will see that your paths are smooth (Pro 3:6).
Unless without thinking is the motive force behind activity, without thinking
cannot infuse thinking and not-thinking.
Compassion is the Presence of Christ made manifest. Each life situation must
first be confronted directly on its own terms without coloration by
reflection. Then, and only then, can we be truly responsive and, consequently,
spontaneously moral. Only after we have clearly apprehended the situation will
it be clear whether, and in what way, reflection is necessary.
Brothers and sisters, we are thinking when we are considering with the
intention of weighing ideas. We may become attached to our perceptual
experiences. We can become judgmental and perhaps become involved with our
desires, our knowledge, emotion and even will.
We become engaged in an intellectual attitude of positive and negative, right
and wrong, good and bad. Does not the Scripture say: Do not judge
(Matt 7:1). We become attached to the content of our intellect, the
conceptualized objects of our life. We live life the way we think-emote it is,
lost in the delusion of our own creation and self-interest We may become as
the scribes and Pharisees that Christ indited (Matt 23:13-32). As a result, we
take positions. We feel we must defend our position. Thus, we become
emotional and judgmental. We live life from what we believe, what we
remember, and what we assume.
On the other hand, we engage in not-thinking-emoting when we stop our
thoughts-emotions. We have the intention to not think-emote. When we do
not want to think-emote about something we are in a state of denial, even
if it is the denial of thinking-emoting. We are cutting off consciousness and
engage in nihilation. Of course, this may be problematic as these activities
are thinking-emoting as well — to think not thinking is thinking.
We become engaged in an intellectual attitude of negation and denial. Yet, we
remain attached to the content of our intellection, only this time
it is thinking-emoting itself that we objectify as we deny it. As a
result, we take the position of negating, assuming a denying or rejecting
attitude, intentionally turning-off thought-emotion.
Brothers and sisters we are without thought-emotion when we are beyond
thinking-emoting and not-thinking-emoting. We are merely accepting the
presence of ideation-emotion without affirmation or denial. We are empty.
We are like little children. As the Scripture says for it such as
these that the kingdom of heaven belongs (Matt 19:14) and further I
tell you solemnly, anyone who does not welcome the kingdom of God like a little
child will never enter it (Mk 10:16).
We sublate thinking-emoting and not-thinking-emoting. We do not make a
negation without content. We do make an affirmation between thinking-emoting
and not-thinking-emoting. Intellectually, we are non-positional, neither
positively positive or negative, nor negatively negative or positive;
neither not-positively positive or negative, nor not-negatively positive or
negative. The content of our intellection is the pure presence of things as
they are and are not. We can follow Christ's command: Be compassionate
as your Father is compassionate (Lk 6:36).
We assume no intentional attitude whatsoever, neither affirming nor denying,
accepting nor rejecting, believing or disbelieving. We let be. We let the rose
be a rose; the daffodil a daffodil, and stinkweed, stinkweed.
From the without-thinking-emoting attitude of only-just-sitting, the ceaseless
unfolding of experience is the only reality. We soon recognize that all that
is extraordinary is our persistent refusal to accept our experience for what
it is. Our direct experience as experienced is not different from that of
Christ's, as the Scripture recounts: I know my own and my own know me
(John 17:21). We are not like a household divided against itself, which,
because of division, must collapse. (Luke 11:17)
(Index)
Chapter
11. Practicing Without Thinking
Brothers and sisters, practice
only-just-sitting. Let be a natural state of mind that continually flows
— adapting to every situation and responding accordingly, while
holding onto nothing. Have the mind of a child. Again, as the Scripture
says: Anyone who does not welcome the kingdom of God like a little child
will never enter it (Lk 18:17). Thus, will you realize Christ present in
all things and people moment by moment. You will know by your own direct
experience what Christ meant when he said: Love one another just as I have
loved you (John 13:34.) We will naturally and spontaneously — just
as a child — follow though and love one another (John
15:17).
In the beginning, only-just-sit in brief intervals. Be in contact with your
abbot or dean. Practice daily, regularly, moment-by-moment. Gradually build up
to sitting in 40 minute intervals, at least one sit per day. After a while,
perhaps you may return to a deanery for a one day sit, sitting about 16 forty
minute sits, separated by 10 minute walking meditations, Holy Mass,
meals, and rest periods as established by the dean. During the day, you
are advised to meet with the prior or dean to discuss your practice.
Eventually, take part in a seven day sit; in time, a108 day sit.
(Index)
Chapter
12. The Deans of the Monastery
The abbot shall select brothers or
sisters as deans. The abbot shall choose deans for their good repute and holy
life. The deans will take care of their groups, managing all affairs according
to the commandments of God and the orders of the abbot. The deans selected
should be of the kind of human being whom the abbot can confidently share the
burdens of his or her office. The deans are to be chosen for virtuous
living, wise teaching, and steady practice and not for their rank.
If perhaps one of these deans is found to be puffed up with any pride, and so
deserving of censure, the abbot is to counsel the dean once, twice and
even a third time. Should s/he refuse to amend, the abbot is to remove
the dean from office. We prescribe the same course of action regarding
the prior, who is the abbot's executive assistant.
(Index)
Chapter
13. Abbatial Consultation
If a brother or sister happens
to be stubborn or disobedient or proud, if s/he grumbles or in any way
dishonors him or herself, the holy rule, or defies the orders of seniors, the
abbot consults privately in accord with Christ's compassion. The abbot's
intention is to engender in the monk a spirit of forgiveness, forgiveness
of self. The abbot is to sense monks clearly, just as a light is necessary to
enlighten darkness. As the abbot is compassionate, s/he, by example, teaches
the monk. Never is the abbot to accuse or condemn, keeping his or her heart
open to everyone. The abbot, as Christ, welcomes both saints and sinners, the
sane and not so sane. Thus, the abbot remains available to all monks. Because
the abbot senses the essential nature of human beings, s/he does not become
entrapped inside his or her own judgments. Nor does the abbot delude him or
herself into thinking-feeling that the monk is good or evil. Thus, the
abbot follows the admonition of the Lord: Stop judging and you will not be
judged. Stop condemning and you will not be condemned. Forgive and you will be
forgiven. (Luke 7:37)
(Index)
Chapter
14. Levels of Abbatial Consultation
There ought to be due proportion between
the seriousness of an action and the measure of instruction. The abbot
determines the gravity of faults, reactive conditioned habit patterns of
behavior. The abbot brings to the monk's awareness the Lord's insight: The
measure with which you measure will in return be measured out to you (Lk
7:38). Through consultation coupled with only-just-sitting, the monk comes to
appreciate his or her conditioned habit patterns of thinking-emoting-doing
behavior. The monk become more responsive rather than reactive. Even the
most entrenched unhealthy patterns can be transformed into light.
(Index)
Chapter
15. The Abbot and Monk Relationship
The abbot and monk acknowledge and
accept as a simple statement of fact Christ's statement: Enter by the
narrow gate. For the gate is wide and the way is easy that leads to suffering,
and those who go through it are many. But the gate is narrow and the way is
hard that leads to true life, and those who find it are few (Matt
7:13-14). The aim of this relationship is to realize one mind in Christ so
that all may realize the kingdom of God, not necessarily as Christ said,
but as it is. As the Lord said, The kingdom of God is like a mustard
seed, which is smaller than any other seed; but when it is sown, it grows up
and becomes the largest of shrubs, and puts forth large branches, so
that the birds of the sky are able to make their nests in its shade (Mark
4:30-32). Where is the monk to find this kingdom? The kingdom of God is
within you (Lk 17:21). The purpose of this relationship is attain a
mature mind that can grasp this simple truth in all its nakedness.
Both the abbot and monk realize that all teachers have different teaching
styles. Some may be like a high wall with no way of assent. Others
may be open and friendly. Two extremes that include all the subtle variations
of style that may be evident in between. All teachers, regardless of style,
stimulate the student to discover what s/he is to do. The best instruction is
often the most subtle. Thus, does the monk grow in awareness with the subtly
of instruction, literal or figurative. In listening to the subtle instruction,
both abbot and monk listen through the idiosyncrasies, personality, style
and even intellect of each other. Both acknowledge and accept that sin is
simply the capacity to make mistakes. Thus, the nature of the relationship is
founded in forgiveness.
(Index)
Chapter
16. The Monastic Practice
Brothers and sisters, the basis of
monastic practice is thus two fold: first is only-just-sitting and second, the
relationship with the abbot. The essence of both is to listen. Where ever you
are, whatever you are doing, you are listening. You realize in some sense that
what you do is your own practice. You acknowledge and accept that what we do
affects every one else around you. When you forget this, you are listening
only to yourself and no longer maintain a beginner's mind.
As you listen, you sense that every situation is a vehicle for
practicing and making real the compassion of Christ in the world. You
will be making those around you happy and at their ease. Interacting
with every one around us in a non-self-centered way is how we
practice. We listen. All circumstances, situations, and people around us
become our teacher. Through our monastic practice, we further realize Christ's
prayer: May they all be one. Father, may they be one in us, as you are in
me and I am in you (John 17:21).
(Index)
Chapter
17. The Clothing of Monks
The habit has three elements: a tunic so
fitted that the monk can sit properly and comfortably. This tunic will have a
belt. Over the tunic is a scapula to which is attached a cowl. The front of
the scapula is neatly secured with a small piece of rectangular cloth
that snaps the sides together. The habit is made of a
material and weight suitable to the climate and temperament of the monk. The
color of the habit is white for as the Scripture says: At all times
let your garments be white (Ecclesiastes 9:8).
(Index)
Chapter
18. The Procedure for Receiving Monks
Do not grant newcomers to the monastic
life an easy entry, but, as the Apostle says, Test the spirits to see if
they are from God (1 John 4:1). Therefore, if someone comes,
the abbot, prior, or dean only-just-sits for at least five 15 minute sessions
over at least seven days with the postulant. The postulant and abbot speak
with one another or about 30 minutes, discussing the applicant's awareness.
If at the end of these seven days, both agree, the abbot admits the postulant
to the novitiate and clothes the postulant with the habit.
A senior chosen for his or her skill in winning souls should be appointed to look
after the novices with careful attention. The concern must be whether the
novice truly seeks God and whether s/he shows eagerness for the Word of
God and for obedience. The novice should be clearly told all the
hardships and difficulties of giving up the thought of who one thinks one is
and is not as s/he walks the Way of the Lord.
If the novice promises perseverance in his or her stability, let this
rule be given to the Novice for him or her to study and read as s/he
continues only-just-sitting. After two months have elapsed let the novice
be told by the abbot (or dean) after the reading of the Gospel at Mass: This
is the law under which you are choosing to serve. If you can keep it, come in.
If not, feel free to leave. If the novice still stands firm, s/he is to
be taken back to the novitiate, and again thoroughly tested in all
patience.
After six months have passed, the novice again reads the rule in its entirety
so that s/he may know what s/he is entering. If again s/he stands firm, let four
(modified to "two") months go by. Then let the novice read the rule
in its entirety again. If after due reflection s/he promises to observe
everything and to obey every command given to him or her, let the novice be
received into the community. The novice must be well-aware that, as the law of
the rule establishes, from this day s/he is no longer free to leave the
monastery, for the duration of his or her commitment, nor to shake from his or
her neck the yoke of the rule which, during so prolonged a period of
reflection, s/he was free either to reject or accept.
When the novice is to be received, s/he comes before the whole community in
body or in spirit in the oratory and promises stability, fidelity to monastic
life, and obedience. This is done in the presence of God in the person
of the bishop or abbot and his saints to impress the novice that if s/he ever
acts otherwise, s/he will surely be condemned by the one s/he
mocks. The novice states his or her promise in a document drawn up in the name
of his or her patron saint, St. Benedict, and the abbot. The novice
writes this document him or herself and lays it on the altar where the novice
and bishop and/or abbot sign it. After all have signed the document, the
novice begins the verse: Receive me, Lord, as you have
promised, and I shall live; do not disappoint me in my hope (Ps
118<119>:116). The community present repeats the verse three times
and adds "Glory be to You Source of all being. Eternal Word, and Holy
Spirit. Amen." Then the novice prostrates him or herself at the feet of
each monk present to ask his or her prayers. From that very day s/he is to be
counted as one of the community.
(Index)
Chapter
19. Community Rank
The monks keep their rank in the
monastery according to the date of their entry, the virtue of their lives, and
the decision of the abbot. The abbot is not to disturb the flock entrusted to
him or her nor make any unjust arrangements, as though s/he had the power
to do whatever s/he wished. The abbot must constantly reflect that s/he will
have to give God an account for all of his or decisions and actions.
Therefore, when the monks come for the kiss of peace and for Communion, when
they only-just-sit, they do so in the order decided by the abbot or already
existing among them. Absolutely nowhere shall age automatically determine
rank. Remember that Samuel and Daniel were still boys when they joined their
elders (1 Sam 3; Dan 13:14-62). Therefore, apart from those mentioned above
whom the abbot has for some overriding consideration promoted, or for
a specific reason demoted, all the rest should keep to the order of
their entry.
The younger monks, then, must respect their seniors, and the seniors must love
their juniors. When they address one another, no one should be allowed to
do so simply by name when in community. "Brother" or
"Sister" is appropriate for all monks, except the abbot. The abbot,
because we believe that s/he holds the place of Christ, is to be called
abbot, not for any claim of his or own, but out of honor and
love for Christ. The abbot, for his or her part, must reflect on this, and in
his or her behavior show him or herself worthy of such honor.
(Index)
Chapter
20. The Election of An Abbot
In choosing an abbot, the principle
should always be that the person placed in office be one selected either by
the whole community acting unanimously being mindful of God, or by some part
of the community, no matter how small, which possesses sounder judgment.
Goodness of life and wisdom in teaching must be the criteria for choosing the
one to be made abbot, even if s/he is the last in community rank.
May God forbid that a whole community should conspire to
elect a person who goes along with its own unmindful ways. If it does,
and if the bishop of the diocese or the abbots or Christians in the
area come to know of these unmindful ways to any extent, they must block
the success of this conspiracy, and set a worthy steward in charge of
God's house. They may be sure that they will receive a generous
reward for this, if they do it with pure motives and zeal for God's
honor. Conversely, they may be equally sure that to neglecting to do so, they
are also being unmindful and assume culpability.
Having received the abbatial blessing from the bishop of the
diocese, the abbot must keep constantly in mind the nature of the burden
s/he has received, and remember to whom s/he will have to give an account
of his or her stewardship (Lk16:2). Let the abbot recognize that his or
her goal must be profit for the monks, not prominence for him or herself. S/he
ought, therefore, to be learned in divine law, so that s/he has a treasury of
knowledge from which s/he can educate, bring out what is new and what is
old (Matt 13:52). The abbot must be chaste in mind, temperate in spirit,
and merciful in action. S/he should always let mercy triumph over judgment
(Jas 2:13) so that s/he too may win mercy. S/he must be wary of faults and
love the monks. When s/he must counsel them, s/he should use prudence and
avoid extremes; otherwise, by rubbing too hard to remove the rest, s/he may
break the vessel. S/he distrust his or her own frailty and remember not to
crush the bruised reed (Isa 42:3). By this we do not mean that
the abbot should allow faults to flourish. Rather, as we have already said,
s/he should prune them away with prudence and love as s/he senses best for
each individual. Let the abbot strive to be loved rather than feared.
Excitable, anxious, extreme, obstinate, jealous or oversuspicious the abbot
must not be. Such a human being is never at rest. Instead, s/he must show
forethought and consideration in his or her orders. Whether the task s/he
assigns concerns God or the world, s/he should be discerning and moderate,
bearing in mind the deception of holy Jacob, who said: If I drive my flocks
too hard, they will all die in a single day (Gen 33:13). Therefore,
drawing on this and other examples of discretion, the mother of virtues,
s/he must so arrange everything that the strong have something to yearn
for and the weak nothing to run from.
The abbot must, above all, keep this rule in every particular. When s/he has
ministered well s/he will hear from the Lord what that good servant heard
who gave his fellow servants grain at the proper time: I tell you solemnly,
he said, he sets him over all his possessions (Matt 24:47).
(Index)
Chapter
21. The Prior of the Monastery
For the preservation of peace and love
we have judged it best for the abbot to make all decisions in the conduct
of the monastery. As we have already established, the whole operation of the
monastery should be managed through deans under the abbot's direction. Then,
so long as it is entrusted to more than one, no individual will yield to
pride. When the time is right and as long as conditions invite,
then let the abbot with the advice of monks mindful of God, choose
the individual s/he wants. Then let the abbot make that person prior.
The prior is to carry out respectfully what the abbot assigns him or
her, and do nothing contrary to the abbot's wishes or arrangements. Because
the prior is set above the rest, the more s/he should be concerned to keep
what the rule commands.
If this prior is found to have serious faults, or is led
astray by conceit and grows proud, or shows open contempt for the holy
rule, s/he is to be warned verbally as many as four times. If s/he does not
amend, s/he is to be punished as required by the discipline of the rule. Then, if
s/he still does not reform, s/he is to be deposed from the rank of prior
and replaced by someone worthy. If after all that, s/he is not a
peaceful and obedient member of the community, s/he should even be
expelled from the Order. Yet the abbot should reflect that s/he must give God
an account of all his or her judgments, lest the flames of jealousy or rivalry
sear his or her soul.
(Index)
Chapter
22. Assignment of Impossible Tasks to a Monk
A brother or sister may be assigned
a burdensome task or something s/he cannot do. If so, s/he should, with
complete gentleness and obedience, accept the order given him or her.
Should s/he sense, however, that the weight of the burden is altogether too
much for his or her strength, then s/he should choose the appropriate moment
and explain patiently to his or her superior the reasons
why s/he cannot perform the task. This s/he ought to do without pride,
obstinacy or refusal. If after the explanation the superior is still
determined to hold to his or her original order, then the
junior must recognize that this is best for him or her. Trusting in God's
help, s/he must in love obey. As the Scripture says: Not my will,
Lord, but yours be done (Lk 22:43).
(Index)
Chapter
23. The Presumption of Defending Another in the Monastery
Every precaution must be taken that one
monk does not presume in any circumstance to defend another in the monastery
or be his or her champion, even if they are related by the closest ties
of blood. In no way whatsoever shall the monks presume to do this, because it
can be a most serious source and occasion of contention. Anyone who breaks
this rule is to sharply be restrained.
(Index)
Chapter
24. The Presumption of Counseling Another Monk At Will
In the monastery every occasion for
presumption is to be avoided. Thus, we decree that no one has the
authority to counsel or strike in thought, word or deed any other monk unless
s/he has been given this power by the abbot. After all, it is written:
Never do to another what you do not want done to yourself (Tob
4:16).
(Index)
Chapter
25. Mutual Obedience
Obedience is a blessing to be shown
by all, not only to the abbot but also to one another as brothers and
sisters. We know that it is the way of obedience, of listening to God through
the illusions, delusions, and allusions of our own creation. Therefore,
although orders of the abbot or prior take precedence, and no unofficial
order may supersede them, in every other instance younger monks should obey
their seniors with all love and concern.
(Index)
Chapter
26. The Healthy Zeal of Monks
Just as there is an unhealthy zeal of
bitterness that separates from God and leads to alienation, isolation, and
loneliness, so there is a good zeal that evaporates unmindfulness and leads to
God, peace, and joy. This, then, is the good zeal which monks must foster with
fervent love and compassion: They should each try to be the first to show respect
to the other (Rom 12:10), supporting with the greatest patience one
another's weaknesses of body or behavior, and earnestly competing in
obedience to one another. No one is to pursue what s/he judges better for him
or herself, but instead, what s/he judges better for someone else. To their
fellow monks they show the pure love of brothers and sisters; to God, loving
mindfulness; to their abbot, unfeigned and humble love. Let them prefer
nothing whatever to Christ. May Christ bring us all together in the joy and
peace and fellowship of his Presence here on Earth so that we may better bring
his joy, peace, and compassion to others.
(Index)
Chapter
27. This Rule Only A Beginning of Perfection
The reason we have written this rule is
that, by observing it in the silence of our own hearts, we can
demonstrate the presence of Christ in the world. For anyone hastening on to be
Christ-like, to be authentically who one is, there are the teachings of the
holy Fathers, Sages and Masters both East and West that show the way. What
page, what passage of the books of the Old and New Testaments does not offer
guidelines for human life? What book of the holy catholic Fathers does not
summon us along a path to reach the Creator, present if only we but listen
through our delusions, illusion, and allusions — which we use to separate
us from ourselves. For observant and obedient monks, this rule
offers nothing less than tools for the cultivation of
virtue. Thus with Christ's help, keep this rule that we have written for
beginners, inviting you to always maintain the mind and heart of a child, a
beginner's mind.
(Index)
Chapter
28. No Rule, No Order
In that all designs of human beings
eventually come to an end, the property of the The White Robed Monks of St.
Benedict is irrevocably dedicated to religious purposes and no part of the net income
or assets of the organization shall ever inure to the benefit of any director,
officer or member thereof or to the benefit of any private person.
On the dissolution or winding up of The White Robed Monks of St.Benedict,
its assets remaining after payment of, or provision of, all debts and
liabilities of this Religious Order, shall be distributed to a nonprofit
fund, foundation, or Corporation which is organized and operated exclusively
for religious purposes and which has established its tax-exempt status under
Section 501(c)(3) of the Internal Revenue Code of the United States of
America.
Peace.
(Index)
Afterword
Please note, "the description of
the rule as 'holy' is an important indication that these authors regarded
their work not simply as their own original literary productions but as the
adaptation of a common monastic tradition. The written rule is holy because it
embodies that tradition, especially as that tradition was
itself seen as embodying the tradition of the Gospel. This notion of a
normative tradition can be traced especially to Cassian who speaks of a monasteriorum
regulam, of the Aegyptiorum regulum and of a communis regula.
...Cassian speaks of the observance of a communis regula as
his sixth indication of humility. The phrase becomes, by way of the Rule of
the Master (source of Benedict's rule), the 'common rule
of the monastery' (communis monasterii regula) in St.
Benedict's description of the eighth step in humility."(p. 286)*
*The primary Source Document for this
rule is The Rule of St. Benedict, Timothy Fry OSB (Ed),
Collegeville: The Liturgical Press, 1980. The compiler liberally borrowed from
these sources as well as: Dogen's Manuals of Zen Meditation,
Carol Bielefeldt; Berkeley: University of California Press, 1988. Zen
Action/Zen Person, T.P. Kasulis; Honolulu: The University Press of
Hawaii, 1981. Zen Catholicism, Aelred Graham OSB; New York:
Harcourt, Brace & World, Inc, 1963. Returning to Silence,
Dainin Katagiri; Boston: Shambhala, 1988. The Gospel
According to Jesus, Stephen Mitchell; New York: Harper Collins
Publishers, 1991. The Wisdom of the Desert, Thomas Merton OCSO,
New York: New Directions Publishing Corp., 1960. A Listening Heart: The
Art of Contemplative Living, David Steindl-Rast OSB; New York: The
Crossroad Publishing Company, 1983. "Thoughts on the Relationship of
Teacher and Student," Abbot Sojun Weitsman in Wind Bell,
Vol. XXV, 1, pp 5-12. The compiler acknowledges and bows these and other
teachers whose presence is reflected in this rule. Gassho. Peace.
(Index)