Chapter 24: Different degrees of severity in punishment

The severity of excommunication or any other punishment should correspond to the gravity of the fault committed, and it is for the superior to decide about the seriousness of faults. (From Ch. 24 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

How often has my ego asserted its "right" to overreact?  As a balm, I aspire for true justice, that gives way to self-control, appropriateness, and love.

Chapter 23: Faults which deserve excommunication

If even this does not bring reform then excommunication should be the next penalty, provided that the meaning of such a punishment is really understood. (From Ch. 23 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Excommunication carries the terrible implication of shunning. But I imagine that Benedict creates some conditions around this extreme punishment to help a troubled soul appreciate the power and purpose of community. In my own life, habits of mind like judgment and alienation carry their own misery, not unlike shunning or being shunned, though maybe on a more subtle level. Meditation helps me to recognize these self-centered mindsets that draw me away from community.

Chapter 22: Sleeping arrangements for the community

In the morning, as they are getting up for the work of God, they should quietly give encouragement to those who are sleepy and given to making excuses for being late. (From para. 2 of Ch. 22 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

A note of tenderness sounds here, making life sweet. Small kindnesses are the best way to prepare for meditation, John Main said.

Chapter 21: The deans of the monastery

If any of the deans are affected by some breath of pride which lays them open to adverse criticism, they should be corrected once or twice or even three times. (From para. 2 of Ch. 21 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Benedict's use of the term "breath of pride" reminds me that the ego can infiltrate anything, so that what starts out as service to others, can, through pride, become contaminated.

Chapter 20: The ideal of true reverence in prayer

When we come, then, with our requests in prayer before the Lord, who is God of all creation, is it not all the more important that we should approach him in a spirit of real humility and a devotion that is open to him alone and free from distracting thoughts? (From Ch. 20 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I understand real humility as true self-knowledge.  That is, through meditation, I come to know myself as someone grounded in the indwelling Christ. I'm helped to free myself from the distractions of the ego by my devoted openness to him.

Chapter 19: Our approach to prayer

All of us, then, should reflect seriously on how to appear before the majesty of God in the presence of his angels. That will lead us to make sure that, when we sing in choir, there is complete harmony between the thought in our mind and the meaning of the words we sing. (From Ch. 19 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

For me, it's in that "complete harmony" that my strongest defense against distraction and despair exists. When I say the mantra lovingly -- and that takes my complete and selfless attention -- I realize that I am already loved.

Chapter 18: The order for reciting the psalms (paragraphs 5-6)

After all, we read that our holy Fathers had the energy to fulfil in one single day what we in our lukewarm devotion only aspire to complete in a whole week. (From para. 6 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I don't think that devotion, as St. Benedict speaks of it, is about spiritual athleticism. Rather, I think it's about an expanding experience of divine energy, and its ability to set our lives aflame.

Chapter 18: The order for reciting the psalms (paragraph 4)

Vespers each day has four psalms to be sung. (From para. 4 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict's simple statement about Vespers helps me to reflect on that late afternoon/evening part of my day.  In my family life, late afternoon/evening can often be a tired, hectic, or "mood accommodating" time. Benedict says simply, there are four psalms to be sung. I know simply, it is time to say the mantra. In loving fidelity to discipline may come the "even-ing" or  balancing that is a fruit of the practice.

Chapter 18: The order for reciting the psalms (paragraph 3)

These same psalms are repeated daily until Sunday and the identical arrangement of hymns, lessons and verses is retained everyday. (From para. 3 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I believe that what I do every day has the power to change me, especially something as rigorous as the practice of selfless attention. Routine becomes discipline at these depths, and thereby becomes transformative.

Chapter 17: The number of psalms to be sung at the hours

We have already set out the order of the psalms for Vigils and for Lauds. Now let us look at the order of the psalms for the rest of the Hours. (From para. 1 of Ch. 17 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Today I'm reading Benedict's instructions for the number of psalms to be sung at the hours, on a day of much personal anxiety. I'm rewarded with a vision of a river of praise flowing incessantly. Benedict's guidelines for fidelity, order, and thoroughness in the singing of the psalms are in the same flowing spirit as saying the mantra faithfully, twice daily, from the beginning to the end of meditation.

Chapter 16: The hours of the work of God during the day

And so at these times let us offer praise to out Creator because of his justice revealed in his judgements -- that is at Lauds, Prime, Terce, Sext, None, Vespers and Compline and in the night let us arise to praise him. (From Ch. 16 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I love to know the small, daily details of someone's life -- what time do they get up? what is their morning routine? their spiritual practice? what is their physical and mental attitude while doing routine chores? where do they place their attention? I think this interest arises from my own deep longing for direction in the practice of making time holy. Meditation has taught me the most important method of discipline, and also of receptivity to grace permeating every aspect of now.

Chapter 15: When the Alleluia should be said

From the holy feast of Easter until Pentecost the Alleluia must always be said in the psalms and the responsories. From Pentecost until the beginning of Lent it is said only with the last six psalms in the night office. On every Sunday outside Lent, however, the Alleluia is included in Lauds, Prime, Terce, Sext and None.... (From Ch. 15 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Benedict expands the expression of joyful praise to the greater part of the liturgical year. Seeking God in this way enlivens my experience of being, and brings me, perhaps, just a bit closer to continuous prayer.

Chapter 14: The celebration of Vigils on feasts of saints

On the feasts of saints and on all other solemnities Vigils should follow the order laid down for the celebration of Sunday except that the psalms, antiphons and readings that are appropriate to the day should be recited; the order of the liturgy itself remains the same as that described for Sunday. (Ch. 14 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

The phrase "communion of saints" has come to take on much more meaning in my life through the practice of meditation. Selfless attention points me away from myself, toward communion and community -- and toward belonging.

Chapter 13: Lauds on ordinary days (paragraph 2)

It is important that the celebration of Lauds and Vespers should never be concluded without the recitation by the superior of the whole of the Lord's prayer so that all may hear and attend to it. This is because of the harm that is often done in a community by the thorns of conflict which can arise. (From para. 2 of Ch. 13 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

To forgive as I am forgiven is to transform the stubborn patterns that ensnare human relationships. To forgive as I am forgiven is to accept others as I accept myself. To accept myself is to accept that my fundamental relationship is with God who already loves me, and to experience this through meditation.

Chapter 13: Lauds on ordinary days (paragraph 1)

On ordinary days Lauds should be celebrated like this: the sixty sixth psalm should be said with its antiphon but rather slowly, as on Sunday, to make sure that all are present for the fiftieth psalm which is said with its antiphon. (From para. 1 of Ch. 13 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Starting out slowly, and building to a rhythm over the week, the psalms are like a river of praise. In the same way, it seems to me, meditation requires patience and fidelity to merge with the divine energy that directs the flow of life.

Chapter 12: The celebration of solemn Lauds

For Lauds on Sunday the sixty sixth psalm should be said first of all straight through without an antiphon. (From Ch. 12 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

O God be gracious and bless us/and let your face shed its light upon us/So will your ways be known upon earth/and all nations learn your saving help. I recognize this as similar to an ancient, pre-Christian prayer, given to Moses by God, from the book of Numbers. The early books of the Old Testament teach me that in a covenant relationship, God works faithfully, through human disorder. I learn that God continues to bless me, even when it doesn't feel like it.

Chapter 11: Vigils or night office on Sunday

This arrangement for Vigils is followed in the same way on every Sunday both in summer and winter, unless -- which God forbid -- the community gets up late, in which case the lessons or responsories should to some extent be shortened. (From para. 2 of Ch. 11 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In the very midst of his instructions, I read that St. Benedict compassionately acknowledges human failing -- as well as forgiveness, reasonable adjustment and continued commitment. May this be a model for me in my own spiritual practice, and life.

Chapter 10: The night office in summertime

From Easter until the first day of November the same number of psalms should be said as we have established for winter, but because the nights are shorter, instead of reading three lessons from the book on the lectern only one should be recited by heart from the Old Testament with a a brief responsory to follow. (From Ch. 10 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I see that St. Benedict describes a rhythm of prayer that responds to the circumstances of nature and draws on scripture committed to heart.  The practice of selfless attention in meditation, has the same power to help me be as responsive to reality and committed to continuous prayer.

Chapter 9: The number of psalms at the night office

During this winter season the office of Vigils begins with this verse recited three times; Lord, open my lips and my mouth will declare your praise. (From para. 1 of Ch. 8 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

The images of night and winter are metaphors, for me, of the experience of silence and stillness in meditation. In faith, God "opens my lips" to a silent, interior saying of the mantra, and in this way, the praise of selfless attention is born.

Chapter 8: The Divine Office at night

It seems reasonable that during wintertime, that is from the first of November until Easter all should arise at the eighth hour of the night. By that time, having rested until a little after midnight, they may rise with their food well digested. (From Ch. 8 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict assures me that it's possible and important to live a well-regulated life. In this way, all parts of myself, including the most mundane, integrate into a single motive -- seeking God. 

Chapter 7: The value of humility (paragraphs 19-20)

Good habit and delight in virtue will carry us along.  (From para. 20 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In a sense, I would say that John Main quantified aspects of the practice of meditation to help establish understanding of it as a "good habit": 20-30 minutes, twice a day, saying the mantra for the whole time of the meditation. What emerges from this discipline, practiced in loving fidelity, is a creative rhythm to my life that carries me along.

Chapter 7: The value of humility (paragraph 18)

We should speak gently and seriously with words that are weighty and restrained. We should be brief and reasonable in whatever we have to say and not raise our voices to insist on our own opinions. (From para. 18 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

My speech shouldn't express obsession with the past nor fears for the future. Rather, rooted in God's own time, which is the present moment, my speech should convey a loving awareness of reality.

Chapter 7: The value of humility (paragraph 17)

The tenth step of humility teaches that we should not be given to empty laughter on every least occasion because: a fool's voice is for ever raised in laughter. (Para. 17 from Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I recognize that empty laughter is full of ego. But laughter, full of joy in being, transforms me.

Chapter 7: The value of humility (paragraph 16)

The ninth step of humility leads us to refrain from unnecessary speech and to guard our silence by not speaking until we are addressed. (From para. 16 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Into this teaching I read wisdom about the speed of speech -- or the quality of speech in time. For example, do I pause so that I may respond rather than react, or even restrain my response altogether so that I may continue to listen to another more deeply? Speaking with a measured but unaffected slowness can have a spiritual quality, allowing my words to come from my heart, and not from an obsession with expressing my ego. In this culture, I think that speaking from a contemplative sense of time is rare and radical, and might frustrate others, but can also, with God's grace, inspire them.

Chapter 7: The value of humility (paragraph 15)

The eighth step of humility teaches us to do nothing which goes beyond what is approved and encouraged by the common rule of the monastery and the example of our seniors. (Para. 15 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

At first, this paragraph reads to me like a real damper on individual initiative and discernment. But the qualities I read more deeply into it are true self-knowledge, openness to being formed in a wisdom tradition, and stability in seeking Christ in my heart. It's also not too much of a stretch for me to recognize the faithful discipline required by the practice of meditation. In this way, St. Benedict offers me a guide to liberty of spirit.

Chapter 7: The value of humility (paragraph 14)

I was raised up high in honor, but then I was humbled and overwhelmed with confusion. (From para. 14 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Confusion would be an unhappy end to the story, if I remained demoralized forever. But the humiliation I experience, when I can confront loss with an open heart, brings me, through grace, to a radical acceptance of what is.  Because what is, is where I can find God.

Chapter 7: The value of humility (paragraph 13)

The sixth step of humility for monks or nuns is to accept without complaint really wretched and inadequate conditions so that when faced with a task of any kind they would think of themselves as poor workers not worthy of consideration and repeat to God the verse of the psalm: I am of no account and lack understanding, no better than a beast in your sight. Yet I am always in your presence. (From para. 13 of Ch. 7 of Saint Benedict's Psalm, trans. by Patrick Barry OSB, 1997.)

The important sentence here, for me, is the last one. It's hard for me to read Benedict's admonition to think of myself as worthless. But, the fact is that I sometimes do feel quite unworthy. And yet, that is perhaps a grace in disguise that helps me to remember that am nothing without God, and yet, I am always in his presence. What changes is my fickle and limited point of view. What is constant and redeeming is the divine energy that sustains me.

Chapter 7: The value of humility (paragraph 12)

The fifth step of humility is that we should not cover up but humbly confess to our superior or spiritual guide whatever evil thoughts come into our minds and the evil deeds we have done in secret. (From para. 12 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict challenges me to see that to deny aspects of myself that I don't like, or that I don't want others to know, is sin. I separate myself from the true self-knowledge of my relationship to God, who already loves me in my totality, and waits to transform me wholly in love.

Chapter 7: The value of humility (paragraphs 10-11)

The fourth step of humility is to go even further than this by readily accepting in patient and silent endurance, without thought of giving up the issue, any hard and demanding things that may come our way in the course of that obedience, even if they include harsh impositions which are unjust. (From para. 10 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Even though I don't have an external superior such as an abbess, it's clear to me that I do suffer from "harsh impositions which are unjust".  How can I possibly be obedient to these demands?  Only God can lead me through the difficult ways of discerning that what damages my ego can lead me to place my center of being in God. Perhaps, in this way, "harsh impositions" can ultimately heal me.