Winner of Otherhood’s “The Artist’s Rule” Comment Contest: Cole Matson

For his comment on Otherhood Podcast: Episode 1 with Christine Valters Paintner, Cole Matson is hereby awarded a copy of Paintner’s book, “The Artist’s Rule.” The comments were all great, and the decision was a hard one.

The passion and devotion Matson offers in his poetry really captured my attention, though. And I’m a sucker for the old mystics.

The winning comment:

Nathan and Christine,

Thank you for this wonderful podcast. It was good for me to hear the effect that being a Benedictine oblate has had on Christine’s artistic practice, as I am considering oblation myself.

In support of contemplation bearing fruit in artistic creation (as in a motto of the Dominican Order, “to contemplate and to share the fruits of contemplation”), I thought I’d share with you a couple of the poems that arose out of a recent Ignatian silent retreat, after I had been reading John of the Cross and Lady Julian of Norwich.

“For John of the Cross”

Lord, let me love You
with the flame of ten thousand fires.

Let me love You
with a flame that dries and crackles,

burns and blackens the crust of my soul,
hides deep down in the heart of things,

to warm and beat,
flickering forth with tongues of fire

to burst through the shell of my cindered soul,
and leap to dance as love again.

Lord, make me all flame.

“For Lady Julian”

Lord, teach me to love my weaknesses
as Lady Julian loved hers,
seeing that the soiled, torn stain of our sins
blackening the white cloth of our humanity
was such a little nothing
because that cloth was worn by Christ,
who picked us up out of the Pit
and sat us next to Him at table,
with His Father and His Spirit,
all of us dazzling white,
with the wounds we ripped into our flesh
shining scars praising God’s glory,
His merciful meaning: ‘Love’.

Blessings on your work.

Cole

Runners up

I loved this, from Greene Fyre, via facebook:

To oblate in clarity, nor obtuse. To endeavor obscurity: a recluse? Divining the divine: propinquity. A pursuit sublime from antiquity.

Thanks also to Donelda Seymore, Genora W. Powell, Jaqui du Rocher, Jann Durkin and many others for your thoughtful reflections.

Contact nathan@artmonastery.org if you’re interested in joining our Artmonk Reading Group, where we’re about to go through The Artist’s Rule together.

“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.

Monks for life? « Madhushala

Madhushala asks about the length and permanence of monastic vows in different traditions, and gets some interesting responses:

Monks for life?

There was a discussion on Twitter recently about the topic of monks disrobing. It is commonly thought that once monastic vows are taken they are for life. I did not think this was so as pretty well all the the temples of any Buddhist sect I have been to in Asia have a large number of younger people and very few older people.

My view was that a lot of the younger people come to get an education and many disrobe after that or as their families direct, hence the reason there are children there, and that many older people who do not become teachers retire.

So I put the question on Facebook to various monastic and priestly people and here are the responses I got.

Read more at Monks for life?

Economies of Merit at play in Qinghai

Last year, the Taer Monastery reported ticket sales revenues of 36 million yuan (US$5.48 million). The money was used to pay every monk about 10,000 yuan in living allowances and to maintain the monastery buildings.

In 2010, the per capita net income of farmers and herdsmen in Qinghai was 3,863 yuan, according to the National Bureau of Statistics.

Besides allowances, the monks can earn extra income by chanting prayers for families of Tibetan Buddhist believers.

Link to Shanghai Daily

When I visited Chinese and Tibetan monasteries in 2003, it was clear that technology had hit, and that tourism was big business. I don’t fault these monks at all for owning cellphones or surfing the Internet. Or for earning roughly 1,500 US dollars a year, for that matter. Good on ‘em.

But it will be interesting to see how it shifts their relationship to the secular world. What do those herdsmen think?

There are patterns of economic growth and reform in so many traditions, from wealth to poverty and back again. The cause of this cycle–that vows of renunciation of wealth are be viewed as meritorious, and thereby become a source of profit–seems unsustainable.

Can monasteries justify continuing to operate in the black market of merit, pretending to dwell outside of the ecosystem of the “worldly”?

Rather than make claims to renunciation, maybe it would be better to pursue another merit strategy, or a source of revenue that doesn’t involve merit. Or maybe that just gets us back to the blind pursuit of profit–without values–that many monastics are trying to avoid in the first place.

Creating an Art Monastery

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Living in intentional community is not for everyone—the idea triggers an autoimmune response in some people, for whom it might signify the sacrifice of personal autonomy and individuality—but once you develop a taste for the stuff, it doesn’t fade. I unabashedly love it.

Since I began this blog-inquiry into monasticism just six months ago, dissecting Taoism, Vedanta, Eastern and Western Christianity, as well as the various vehicles of Buddhism into what I have called the elements of monasticism, community is an element I haven’t written about directly much at all. Yet it figures in my mind as an important piece of what all monasticisms are aiming at. For those individuals who dwell in abbeys, ashrams, friaries, priories, sketes, lavras, mathas, mandirs, koils, gompas, lamaseries, wats, viharas, community is a powerful spiritual practice.

So we’re making a monastery.

No, it’s not the one pictured above—the famous Cluny Abbey, founded in 910 by William the First of Aquitaine—which I include in this post because, although it grew into something massive (such a symbol of opulence that it was destroyed during the French Revolution), it started out modestly enough. William donated his Burgundy hunting preserve and an abbey was born.

Starting out even more modestly, we are making an Art Monastery in the San Francisco Bay Area.

I met Art Monastery Project co-founders Betsy McCall and Christopher Fülling in April of 2008, a few months after they had moved to Italy to start the pilot Art Monastery, and a couple months before I received an MBA in Sustainable Community Economic Development from BGI. I volunteered for the Art Monastery Project in Italy for 17 months out of the next two years.

Last October, I moved to the Bay Area to be with my fiancée, Phoebe, and to start a new Art Monastery here. Since then, between the 8-night Artmonk Retreat and four chapter meetings in Berkeley and San Francisco, after conversations with Phoebe, Joel, Michelle, Tom, Nancy, Annette, Derek, David, Lesley, Eden, and a dozen others, I have a rough idea for how to make it happen.

As I learned in Italy, birthing a self-sustaining community of monastically-inspired artists is an almost unbearably hard and tortuous process. Yet, as far as I and a few others are concerned, there’s nothing more valuable, nothing worthier of our time and our steady effort (aside from, perhaps, practices of contemplation and art-making).

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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)

Disrobing “Big Mind”

I don’t know what kind of monk Genpo Roshi actually intended to be, but his recent disrobing brings up some good issues around a few of the elements of monasticism I’ve been writing about.

  • Celibacy & Sexuality (can monks be sexually active? how ’bout unfaithfully so? polyamorous?)
  • Vows (where do marriage vows and monastic vows overlap?)
  • Hierarchy (what happens when unfaithful sex is with your intended successor?)
  • Renunciation (as Brad Warner points out below, poverty clearly wasn’t one of Genpo Roshi’s vows. Can/should monks make money? Can/should they charge lots and lots of money for their spiritual services?).

Brad Warner, author of “Sex, Sin, and Zen: A Buddhist Exploration of Sex from Celibacy to Polyamory and Everything in Between“ writes at Elephant Journal (via @duffmcduffee):

Look. I am not insisting all Zen monks take a vow of absolute poverty and live on just what they can carry in a knapsack slung over their backs like the monks in ancient China did. I know we’re living in a completely different society than they were. I own three bass guitars, a used PT Cruiser, and a ten-speed bike. I wouldn’t want to have to stuff those in a knapsack. But three houses? For the love of God, who needs three houses? I don’t even have one!

To weigh in on the matter: I’ve tried out Hal and Sidra Stone’s ”voice dialogue” technique, which forms the basis of Genpo Roshi’s (now Genpo Merzel’s) Big Mind Big Heart process, and have found it genuinely interesting and psychologically revealling, especially in a community setting. I look forward to exploring voice dialogue further, on its own (therapeutic) terms. I have a hard time with Genpo’s claims that the process can lead to genuine experiences of enlightenment in a few hours, but I don’t rule out the possibility that people are having subjectively very powerful spiritual experiences.

In the end, though, there is something deeply disturbing about the fact that Genpo has been able to charge as much as he does (allegedly $50,000 a session, at one point) for his process. With that kind of price tag, it starts to smell like people’s desperate spiritual cravings are being taken advantage of.

Insofar as what happened was a sexual tryst, I agree with Warner (see Elephant article linked to above) that it really is “between him, his wife, and his lover.” Insofar as what happened broke his personal monastic vow, it’s between him and… himself. But insofar as it violated his responsibility to his successor (e.g. to not contaminate a professional power dynamic with sexual energy) and thereby his community, it is problematic.

Warner points out one of the greatest benefits to being a part of a community: accountability.

By leaving the Buddhist community, Genpo has now put himself beyond the reach of the only people who could legitimately criticize Big Mind®. I expect to see Big Mind® get even bigger and cause more destruction. Even absent the Big Mind® nonsense, remaining in the Buddhist order would have been the best way to address the other matters.

If the community’s way of holding Genpo accountable for his actions is to remove him from the community, to whom will he now be accountable? His customers?

Jesus Lama

…the encounter between Catholicism and Buddhism cannot take place at the level of the Magisterium, it can only take place at the level of two contemplatives talking together in private.

—Harold Talbott, paraphrasing Dom Aelred Graham, in “Thomas Merton in the Himalayas, An Interview with Harold Talbott” from Tricycle: The Buddhist Review, Summer, 1992.

If the typos and the fuchsia are off-putting in the link above, I recommend reading the article in full at Tricycle (you’ll need a paid membership; pick up a copy of Rebel Buddha while you’re at it.), here.

More highlights:

He went out to take photographs and met Sonam Kazi. I knew this from his eyes before he told me. And that was the birth of the blues, the beginning of the Dzogchen teachings for Thomas Merton. Sonam Kazi was the official interpreter assigned to the Dalai Lama by the government of India, the interpreter, for example, in the talks between Nehru, Chou En Lai, and the Dalai Lama. Sonam ran into Merton on the road, invited him to a teahouse and zapped him.

…Merton was a ripened and ready object of a visit from Sonam Kazi and he got it. He said to me occasionally after that “I came to Asia to study Zen in Japan and now I have changed my itinerary and I’m going to study Dzogchen in India with the Tibetans.”

[T]he Dalai Lama looked at Merton and said, “What do you want?” And Merton said, “I want to study Dzogchen.”

Tricycle: What did the Dalai Lama ask Merton about Christianity?

Talbott: If I’m not mistaken, it was about how you live the contemplative life in the West and what you do to make it possible in this modern world to live the life of a monk in the West. How do you stave off spiritual annihilation?

The fact is that he told the Dalai Lama that wanted to study Dzogchen so the Dalai Lama spent hours preparing him to find a Dzogchen guru. And he found him in the Chatral Rinpoche. He went down to Sri Lanka where he convinced himself that he had the experience of dhamakaya (emptiness), seeing the status of the Shakyamuni statues and Ananda. Then he was electrocuted and died and we are left to sit here and talk about how Dzogchen was the final bestowal on Merton by a divinely compassionate savior.

Then he went and addressed the heads of contemplative communities in Bangkok. The conclusions he reached were conclusions that the late Trungpa Rinpoche had drawn too: in Merton’s words “It’s every monk for himself now.” Structures can no longer be relied on to provide protection to foster the spiritual life. Everyone – ordained or not- for himself, through his practice of her practice. And one of the most congenial means for going on your own is Dzogchen.

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.