“the simple way” » 12 Marks of New Monasticism

Through a google alert pointing me to this article, I just stumbled on The Simple Way, “a community in inner-city Philadelphia that has helped birth and connect radical faith communities around the world.”

I am looking forward to exploring more. But first, I love this clear exposition of their values (how many elements of monasticism can you count?):

  1. Relocation to the abandoned places of Empire.
  2. Sharing economic resources with fellow community members and the needy among us.
  3. Hospitality to the stranger
  4. Lament for racial divisions within the church and our communities combined with the active pursuit of a just reconciliation.
  5. Humble submission to Christ’s body, the church.
  6. Intentional formation in the way of Christ and the rule of the community along the lines of the old novitiate.
  7. Nurturing common life among members of intentional community.
  8. Support for celibate singles alongside monogamous married couples and their children.
  9. Geographical proximity to community members who share a common rule of life.
  10. Care for the plot of God’s earth given to us along with support of our local economies.
  11. Peacemaking in the midst of violence and conflict resolution within communities along the lines of Matthew 18.
  12. Commitment to a disciplined contemplative life.

via about the simple way » 12 Marks of New Monasticism.

Economies of Merit

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In many monastic and religious traditions, ethical and spiritual “merit” gets traded like a commodity.1

Nuns and monks agree to live a certain way, abiding by a certain kind of behavior (which their society has deemed the most virtuous or ethical), and in exchange they don’t have to earn their own money to stay alive, but can focus on loftier or more personally pressing matters. What the monastics bring to the bartering table is merit—a substance, not much more abstract than money, that your good deeds earn you and which earns you future spiritual favor (a trip to heaven, a better rebirth, decreased negative karma, etc.). How a monk or nun lives effectively earns them points, which, for their purposes, will be directly or indirectly useful in attaining whatever it is they are seeking. When monastics follow the rules and earn a surplus of merit, which they agree to share with each other, with laypeople (alive and dead), and other beings, they earn their worldly keep.

This merit benefits the surrounding society in a number of ways. Directly, lay folk ask the merit-rich monks, nuns and priests to pray for them and for their (living or dead) relatives, and to perform rites and ceremonies for them. Indirectly, the knowledge that the monks you give alms to exist as exemplars of (your definition of) purity and holiness, encapsulated in special buildings more beautiful than any, is a gift.

On a broader level, monasteries themselves agree to uphold and enforce merit-earning behavior, and are given land, buildings, and special rights. Monasteries are merit-engines.

So which came first in monastic traditions around the world: morality, merit, or money?

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  1. For example, the 15th and 16th century papacy’s practice of selling spiritual indulgences: “the Church drew from the the treasury of merits accumulated by the good works of the saints, and in return the recipient made a contribution to the Church. A voluntary and popular arrangement, the practice allowed the Church to raise money for financing crusades and building cathedrals and hospitals. At first applied only to penalties imposed by the Church in this life, by Luther’s time indulgences were being granted to remit penalties imposed by God in the afterlife, including immediate release from purgatory. With indulgences effecting even the remission of sins, the sacrament of penance itself was seemingly compromised.” (Richard Tarnas, in Passion of the Western Mind)

Monasticism: “putting one’s central energy into a life that revolves around awakening.”

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From Benedict’s Dharma:

What are sometimes called “lay monasticism” and “householder practice” are certainly not new, but as vehicles of awakening they are “really a big experiment,” as Joseph Goldstein said. “At a conference some months ago I met a psychiatrist, a very busy guy, who told me that in the last twenty years not a day had gone by when he hadn’t sat in meditation for two hours, one in the morning and one in the evening. I was really impressed.” Such impressive dedication can be intimidating as well as inspiring, but the key is, as Joseph continued, “putting one’s central energy into a life that revolves around awakening.”

NaNoWriMo: A Self-Guided Artmonk Retreat

I’m 5,000 words into writing 50,000 words of novel for NaNoWriMo—National Novel Writing Month.

What appealed to me about NaNoWriMo (enough to clear out my schedule a bit and make the commitment), and what I believe appeals to many of the 172, 000 participants who will make some kind of attempt to complete a 50,000-word novel this month, is not what we’ll produce. I have no fantasy that on the other end of November I’ll hold in my swollen fingers a complete, sellable novel, ready for the first publisher I submit to.

Few of NaNoWriMo’s creators, devotees and supporters (with writers Sue Grafton, Neil Gaiman, Meg Cabot, Piers Anthony and Brian Jacques among them) would say that this is the point.

Valuing enthusiasm and perseverance over painstaking craft, NaNoWriMo is a novel-writing program for everyone who has thought fleetingly about writing a novel but has been scared away by the time and effort involved. Because of the limited writing window, the ONLY thing that matters in NaNoWriMo is output. It’s all about quantity, not quality. The kamikaze approach forces you to lower your expectations, take risks, and write on the fly. Make no mistake: You will be writing a lot of crap. And that’s a good thing. By forcing yourself to write so intensely, you are giving yourself permission to make mistakes. To forgo the endless tweaking and editing and just create. To build without tearing down. (Link)

I first heard about the competition from Betsy McCall, co-founder of the Art Monastery Project. She told me about her sometimes frustrating, ultimately transformative experience writing a novel in a month (mostly while riding the BART in the East Bay) a few years ago.

The prospect sat unregarded in my mind (on a shelf next to stories I’d written and discarded, novels I’d begun and abandoned) until a few months ago. As Betsy and I were planning a number of artmonk retreats, it struck me that NaNoWriMo is essentially a monthlong self-guided artmonk retreat. Put this way, it was something I couldn’t pass up.

In its own, messy way, it has all the elements of a contemplative/creative retreat:

  1. hours of daily creative practice
  2. daily ritual
  3. a community of avowed participants
  4. a goal that is only slightly arbitrary in quantity, yet fully intentional in quality
  5. introspection and self-confrontation

By committing to the competition, and thus to the daily practice, participants must be willing to confront a few things about themselves with utter honesty.

What if I’m more into the idea of being a writer than I am in the actual practice of it? What if I don’t like writing at all? What if I’m no good? What if I go nuts trying to bring my internal world out? And what if, finally released to the open air, it scares me? Or worse, what if it just bores me?

Chances are, most of the “completed” NaNoWriMo novels won’t be worthy of being published, just as the first drafts of first novels written by most now-published novelists were not the masterpieces they might have become.

Chances are, the process will smear that nasty line between insight and its deprecated form, navel-gazing, for just about everyone.

Chances are, a good number of the first-time novelists will discover the distance between the idea and the practical reality of being a writer. Disabused of their romantic images of being a writer, some will move on to other pursuits, while others will persist in the craft. Insofar as it is just another craft, a practice, writing benefits from showing up persistently as much as it does from sheer talent.

In exchange for taking the risk, in making light & playful what may have been a lifelong burden under Literature’s gravity, NaNoWriMo participants report feeling an increased sense of community, an unexpected level of fulfillment and a renewal of purpose—a veritable conversatio morum. Many take the practice they’ve developed in one month of bootcamp and continue it for months or years afterward, with a new group of friends to celebrate their progress with.

As you spend November writing, you can draw comfort from the fact that, all around the world, other National Novel Writing Month participants are going through the same joys and sorrows of producing the Great Frantic Novel. Wrimos meet throughout the month to offer encouragement, commiseration, and—when the thing is done—the kind of raucous celebrations that tend to frighten animals and small children. (Link)

With the publishing industry in transformation, is there a danger that NaNoWriMo will flood the world with bad novels? That literature will be killed by its enthusiasts? That people will stop reading novels altogether and just write terrible novel after terrible novel, and that we’ll suffocate under the heft of our own literary circle-jerk rituals?

Is anyone seriously worried about this (other than Salon.com co-founder Laura Miller)?

More creativity, more community, more self-knowledge, more artists, more monks, more artmonks… Be afraid.

Khyentse Rinpoche’s advice to teenagers: Discipline & Depression

On discipline and depression:

OK. One last word. Now, I hate to use the word discipline. The trouble is this is the one thing that you dont want to hear, discipline … But even to make a cappuccino, you need a discipline … you need a discipline, of course. Skateboarding, all these things, they all need discipline. In our modern society, one of the biggest problems is depression, really really feeling down and depressed, and people turning to drugs and alcohol and all of that. If you really look into the root of the depression, it is because of lack of discipline.

Discipline is so important … And when I say discipline I’m talking about something so simple, huh? Im not talking about like getting up in the morning, 5 oclock … you know, like things like that … You make your own discipline, such as, I dont know … something like, “I will not go to Starbucks on Wednesdays.” Really, if you took that kind of vow, something as simple as this, in the future, the ratio of visits to your shrink will be definitely reduced. Even as simple as not going to Starbucks on Wednesday. I’m serious. I’m serious … If you can manage … if you do that one year, good! Very good. You have learned the art of controlling yourself. If you want to be brave you know, maybe you think, not going to Starbucks on Wednesdays would be too simple for you then take a vow: Next six months, whoever it is, you will not yell at them. Thats a difficult one, huh? Thats a difficult one … But it will give you amazing, amazing power. Because … you all want to be indestructible, dont you? Well, if you want to be indestructible, why volunteer yourself, to become an easy target? So, you can become very brave and take that kind of vow also.

Ah, failure is good. Failure is good. You have to fail many times. Take a vow again. Take a vow again … To shape the human character a lot of things have to go wrong, you know. You shouldn’t be afraid [of failure].

via The Chronicles of Chögyam Trungpa Rinpoche.

Intrapreneur’s Ten Commandments

[Part of the Daily Lectio series, named after the Benedictine tradition of lectio divina, "divine reading." For instructions and background on the series, click here. Subscribe to Daily Lectio. Send comments or suggested readings to nathan@artmonastery.org]

Gifford Pinchot III is one of the co-founders of the Bainbridge Graduate Institute, where I went for an MBA in Sustainable Community Economic Development. Back in the eighties, he coined the word “intrapreneur”:

in-tra-pre-neur (In¹tre-pre-nur) n. A person within a large corporation who takes direct responsibility for turning an idea into a profitable finished product through assertive risk-taking and innovation [intra(corporate) + (ENTRE)PRENEUR.] -inftrapre-nouri-al adj. -intra-pre-neuri-al-ism n. -in’trapre-neuri-al-ly adv.

While profit, risk-taking and innovation represent a way of interacting with the world that is contrary to what monasticism has been for the past few-thousand years, Pinchot’s list of the Intrapreneur’s 10 Commandments contains sound advice for any secular monastic working within an existing community, business or larger social structure to create a more mindful, sustainable or communal organization: Continue reading

General Advice on Retreats

[Part of the Daily Lectio series, named after the Benedictine tradition of lectio divina, "divine reading." For instructions and background on the series, click here. Subscribe to Daily Lectio. Send comments or suggested readings to nathan@artmonastery.org]

Whether Buddhism is compelling to you or not, Daniel Ingram’s Mastering the Core Teachings of the Buddha is a down-to-earth, in-depth outline of some of the various maps of the spiritual journey, and many of the various views of its outcome.

In honor of the coming week’s Augustine Rule Retreat at the Art Monastery, and the announcement of the upcoming Artmonk Retreat (January 8-17th 2011) in Joshua Tree, here’s Ingram’s advice on meditation retreats (and some good advice for daily life):
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Up to our necks in Augustine

On Saturday the Art Monastery, a community of artists from a wide range of spiritual traditions working to apply the tools of monasticism to art-making instead of religion, will embark on a 7-day silent retreat in the Jesuit tradition, in which the primary form of activity (and inactivity) will be to read the Rule of St. Augustine, a 1,500 year old document—only about 7 pages long—written by someone who is arguably the 3rd most influential figure in Christianity (after Jesus and Paul).

Are we masochists?!

For a while, it’s been evident that monasticism is still something very other for us artmonks. Sure, we inhabit a monastery, we’ve done meditation retreats, we’ve chanted compline every night for months, and we’ve shared meals and chores and periods of silence and selective abnegation. Yet still, the monastic experience as it has existed for thousands of years remains a strangely scary and romantic, exotic creature. And yet, if we aim to concoct our own Art Monastic rule and vows, we had better know viscerally what it is we’re dealing with.

The unique combination of Jesuit exercises—at their core a form of meditative, reflective reading that unfolds into a visualization practice—and the Rule of Augustine will give us a chance to live, if only for brief moments, according to this 1,500 year-old monastic structure. Having done so, we can choose to incorporate some of the rules into our own set, or toss the whole lot out.

Why Augustine? For one thing, his rule is shorter than the others. He gets to the point. His rule is much less specific than Benedict’s.

Additionally, Augustine was hugely influential on Western monasticism as a whole in all the right ways:

[Benedict's] sources such as John Cassian and The Master emphasize the vertical [hierarchical], whereas Benedict includes that horizontal perspective, a perspective he learned from the monastic writings of, you may be surprised to hear, Augustine—whom we always think of harshly and whom we blame for so many of the problems of modern Western Christians, not realizing that in his monastic teaching, Augustine chose a very different side of himself, and that some of Benedict’s best soundbites about pastoral sensitivity and love for one another, in fact, are stolen from Augustine. (source)

To give you a better sense of the rather daunting task we’ve set ourselves:

We’ll have as our only companion an average of 1 page of Augustine—and nothing but 1 page of Augustine—each day for seven days. Seven days, alone, with the Christian’s Christian, the ideologue’s ideologue, the dogmatist’s dogmatist. 1 Seven days, alone, with the Christian Nagarjuna 2. To me, that prospect is both frightening and fascinating.

That’s one day listening to Augustine the prude saying things like, “Although your eyes may chance to rest upon some woman or other, you must not fix your gaze upon any woman,” and another day listening to Augustine the authoritarian saying things like, “Books are to be requested at a fixed hour each day, and anyone coming outside that hour is not to receive them,” and another day listening to Augustine the zealot saying things like “Chant only what is prescribed for chant; moreover, let nothing be chanted unless it is so prescribed,” and still another day listening to Augustine the fanatic saying things like “Subdue the flesh, so far as your health permits, by fasting and abstinence from food and drink,” etc.

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  1. One of our priest friends, who has just written his doctoral thesis on Augustine, says that Augustine never wrote a coherent, systematic theory of theology. He was usually responding, in his writing, very pragmatically to the world around him (even to atheists). The more I learn about Augustine, the more it seems like what he wrote was taken out of context in support of dogma by medieval scholars, and later served up as a comprehensive ideology by the later church.
  2. Immediate, unscholarly parallels between the Christian philosopher born in North Africa in 354 CE, and the madhyamaka philosopher born in southern India around 150 CE: similar thoughts on the nature of time; similar thoughts on the limits of conceptual knowledge; separated in time by only a hundred or so years; similar impact on their respective growing religious movements(?)

A Users Guide to Lectio Divina, or How to Feast on Words

I’ve been sending out daily readings on monasticism to a handful of artmonks at the Art Monastery. Why not post them here too?

Hence, I’ll be posting readings from a variety of traditions and sources, along with commentary from a secular monastic, art monastic or “monastech” perspective, as a new series of blog posts called Daily Lectio after the Benedictine tradition of “divine reading.”

About once a week, I’ll post something a bit… perpendicular. A poem or a piece of writing that has nothing overtly to do with secular monasticism.

Below are some instructions on how to “do” lectio divina, stolen shamelessly from Wikipedia. Naturally, if the Christian jargon is a put-off, you can replace it with whatever you please and still benefit. For example, no matter what tradition you come from, you can:

  1. read slowly,
  2. meditate on the text with broad awareness, and let the openness and clarity of your awareness illuminate the text for you,
  3. pray—connect your life, all that is ugly or lovely, obvious or hidden about it, to that awareness you’ve generated,
  4. step back from the text and into the wordless clarity of ever-present awareness.

Subscribe to Daily Lectio with your favorite RSS reader.

Send comments or suggested readings to nathan@artmonastery.org. Continue reading