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.

“Re-monking”: What can secular monastics learn from Christian “New Monasticism”?

In “Re-Monking the Church: new monasticism“, Dr. Chris Armstrong (author of the book Patron Saints for Postmoderns) asks:

Can Western monasticism’s “father,” Benedict, still give us an antidote to cultural compromise?

His question is inspired by the words of historian Mark Noll:

“For over a millennium, in the centuries between the reign of Constantine and the Protestant Reformation, almost everything in the church that approached the highest, noblest, and truest ideals of the gospel was done either by those who had chosen the monastic way or by those who had been inspired in their Christian life by the monks.”

The cultural compromise Armstrong is talking about (I assume he’s referring to Christians not approaching “the highest, noblest, and truest ideals of the gospel” in their day to day lives) is also relevant to the interfaith and secular world. For many folks—Christian and decidedly non-Christian—who find inspiration in the life of Jesus, the “highest, noblest, and truest ideals of the gospel” are tough things like unconditional love, non-violence, compassion, forgiveness, and self-knowledge.

Can Benedict give non-Christians an antidote too? Can we “re-monk” what’s never been “monked” before?

Continue reading

Benedict’s “Conversatio Morum”, Ezra Pound’s “Make it new” & Confucius’s “日日新”

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I discussed the panoply of translations of Benedict’s vow Conversatio Morum. I wonder if the intent of Coversatio Morum, is similar to the Confucian 茍日新,日日新,又日新. “If you renew yourself for one day, you can renew yourself daily, and continue to do so.” 1

Ezra Pound fixated on 日日新 2, which he turned into his famous mantra for modernism: “make it new!”

“Pound received the notion that ideas need to be constantly renewed from ‘Da xue’ [Confucius's 'Great Learning']. He first translated this notion as ‘renovate’ (TH, 12), then as ‘As the sun makes it new / Day by day make it new /Yet again make it new’ (Con, 36). Besides entitling his 1934 collection of essays Make It New, Pound frequently utilized this notion in his prose, such as Jefferson and/or Mussolini (112-13) and Guide to Kulchur (278), as well as The Cantos (LII/265, XCII/649, XCIV/662).” 3

All shall be well, and all shall be well, and all manner of things shall be well

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Speaking of the inner life of nuns

Most of the scholars I’ve met who study Western monasticism are also hardcore medievalists, and some of them would fit well into All shall be well, and all shall be well, and all manner of things shall be a well, the first novel by Tod Wodicka.  The description from GoodReads:

Meet Burt Hecker: he’s a mead-addicted medieval re-enactor from upstate New York who prefers oat gruel to French fries—because potatoes were unavailable in Europe before 1200 A.D.—and is mourning the death of his wife.

After an incident involving the police and an illegally borrowed car, Burt is forced to join a local music therapy workshop to manage his anger. With this group, he travels to Germany for a music festival. His real goal, however, is to get to Prague, where his estranged son has been living. Armed with what he thinks is a historically accurate understanding of how to fix the past, Burt sets out on a journey that will change his future.

Here’s what’s monastic about it:

1) The book’s title comes from English mystic and anchoress Julian of Norwich.

2) At the beginning of the book, Wodicka quotes 13th century German mystic and Benedictine abbess Hildegard of Bingen on becoming an Anchorite at 14:

“They bury you alive so that you will never have a chance to sin. The ceremony is frightening but you cannot cry because Christ is there… Funeral rites are administered. You are bathed in holy water, scrubbed–and you will not cry… There are burial hymns. You are a gift this day, and you pray that you are worthy.”

Is this is an extreme, emotionally evocative description of the pain and promise of the Benedictine vow of Conversatio Morum?

The Elements (part 1): Conversatio Morum » “Conversion of Life”

[This series of posts, "The Elements of Monasticism" asks the question, what exactly is monasticism? The first three Elements are from the Catholic Benedictine tradition: Conversatio Morum, Stabilitas Loci, and Obedientia.]

Conversatio Morum (or Convertio Morum) is interpreted variously: from merely “to live the Benedictine form of the cenobitic life” / “fidelity to the monastic life,” to “conversion of life”1 or “continuous renewal of life.”

Isn’t the former, “fidelity to the monastic life” sort of circular for a vow? The vow of Conversatio Morum is to live the benedictine life, which means to take the vow of Conversatio Morum…

I prefer the “conversion of life” interpretation of Thomas Merton, who I’m sure I’ll be writing about more at In Otherhood. Merton felt that Convertio Morum was central to monasticism. At Diverse Journeys, Meath Conlan (an artmonk in his own right) writes: Continue reading

Getting the questions right

Examples of the secular world learning from the world’s ancient contemplative and spiritual traditions abound.  Neuroscientists, psychologists, doctors, cognitive scientists and cosmologists are learning from inner technologies of meditation and contemplative practice.

But what of the outer, visible, measurable technologies of those traditions? How are we learning from those technologies that fit into what is broadly called monasticism? And how are we impacting them? This blog asks the question:

What can the secular world learn from monasticism?

and

What can the secular world do for monastic traditions?

Some interfaith and secular groups are already learning from monasticism.  For example, I live in an ex-Franciscan convent in Labro, Italy with a community of artists called the Art Monastery, where we live together as “artmonks”.  We are growing our own monastic order: the International Otherhood of Artmonks.

Why can’t anyone build or be part of an “otherhood”? Any community or movement—whether seculary, interfaith, or of a single spiritual tradition—can choose to benefit from the wide array of monastic technologies that humanity has produced in the past 3000+ years.

This blog is about:

  • secular monasticism,
  • and high-tech monasticism,
  • and art monasticism,
  • and religious monasticism,
  • and interfaith monasticism,
  • and scientific monasticism
  • and integral monasticism
  • and more…

This is for:

  • Artmonks and other Creative contemplatives
  • “Re-monks” (part of the Christian “new monasticism” movement)
  • Co-ops, cohousing and other intentional communities (member of intentional communities around the world)
  • Benedictine, Augustine, Franciscan monks
  • Neuroscientists, cognitive scientists, information scientists
  • Doctors and medical professionals
  • Secular buddhists
  • Regular folks who want to add a little order to their lives
  • Sufi fakirs
  • Theravadan monks, Tibetan buddhist monks, Zen monks
  • Advaita Vedantan monks, etc.

Have an idea for an otherhood you want to start?

Monasticize your community’s future. Add a little order to your life. Grow your own Otherhood.

About the author

Nathan Rosquist is a writer and composer living as an artmonk at the Art Monastery in Labro, Italy.  He has a MBA in Sustainable Community Economic Development from Bainbridge Graduate Intitute.