Benedictine Oblate Newsletter No. 16, December 2012
Via Vitae way of life
Benedictine Oblates of The World Community for Christian Meditation
A Meeting of the Ways
I
n November 2011, our Benedictine oblate cell group was
The day arrived and after bussing from Arcadia down
concluding its annual three day retreat at the Benedictine
to Surry Hills we found our group of ten retreatants very
monastery at Arcadia in Sydney. At the celebratory lunch
excited and enthused about the days ahead. At the end of
I found myself seated beside the Prior, Father Bernard
our bus trip, we were welcomed by the Monks and offered
McGrath and we became engrossed in a conversation that
lunch in the cloisters of the monastery. Some of us sat
took an interesting turn.
inside the covered walkways while others sat out in the beautiful gardens of the monastery. It was a wonderful way
I explained to Fr Bernard that I had been involved for the last eleven years with a prayer group in the inner city
to begin our retreat and this was only the beginning. The
of Sydney. This group is called David’s Place and those who
retreatants were invited to join with the Monks in praying
are part of David’s Place are often people who live on the
the Office if they wished and many went to experience and
margins of our society. Very few of the people who attend
or pray the Hours.
David’s Place have regular employment. Many of them are affected by mental illness or some kind of addiction. Meetings are essentially prayer meetings. We do share in conversation, we also share simple meals but the central reason why we come together is to share in the Gospel and the prayer that arises out of the Gospel readings. Once a month we also have a barbecue and a mass which is attended by between 30 to 40 people. We have an annual Christmas celebration and usually more than 100 people come along. We serve a very hearty Christmas lunch to all who attend and each person receives a gift. Fr Bernard had agreed to give the talks throughout the
The original vision of David’s place was built upon the work of Fr Brian Stoney SJ, who had been engaged for
retreat and these were supported by activities that he had
several years with the marginalised of the inner cities of
sensitively and creatively designed to help all of us ponder
Sydney and Melbourne. Sue Buckingham who had been
and deepen our relationship with Jesus. With his first talk
inspired by working with Fr Brian started David’s Place.
he set one of the themes of the retreat by asking us all
Sue had always felt that those who lived on the margins
to do some scribbling. He then went on to show us some
had a unique contemplative gift to offer, that arose out of
scribble that had been done by an artist in London and
the fact that they had been stripped of so much in their
how this scribbling had been described by Sister Wendy
journey through life. She felt that, for a city to have a real
Beckett, Art Historian. Bernard suggested that perhaps our
heart, it needed to have a true spiritual connection with its
prayer life was like scribble. Our prayer life is an inner-
poorest. It was not a vision of simply helping the poor - it
seismograph of what is going on, without our being in full
was something far more dynamic. It was a vision of mutual
control.
enrichment. When I started talking to Fr Bernard I mentioned to him that one of other things that we do as a community is have an annual retreat, but it had become increasingly difficult to find a suitable venue. Bernard immediately suggested that perhaps the people would like to come to the Benedictine Monastery at Arcadia. Bernard, Sue and I continued to dialogue over the ensuing year and arrangements were made for a retreat that would be held over a three day period in October 2012. Bernard and the monastic community were extremely generous in providing not only accommodation, in the guest cottage but also their mini bus so that we could transport the retreatants to and from the inner city up to the monastery (about an hours After this talk Fr Bernard advised us that he would be
drive each way). The Sydney Oblate community, led by Trish, also responded to this event in an extremely generous
bringing the cattle up from the lower paddock for feeding.
manner. They volunteered to provide food, linen and
About twelve of us stood at the top of the rise, watching
support services for the retreat and George volunteered to
Bernard’s efforts. The cattle by and large moved in the
drive the bus.
right direction although repeatedly some of the cows would peel off and wander back towards where they came 2
from. This forced Bernard to run back and usher them further in towards the rest of the herd. After watching Bernard run to and fro in this manner for over an hour, two retreatants decided to jump the fence and help him. Soon the cattle were all inside by the feeding gates. One of our retreatants, who was so excited by all of this began to clap, which unfortunately caused the cows to turn and run back to the lower paddock. So once again Bernard and his two helpers began their patient work. We all pondered what the herding of the cows had to do with the talk that Bernard had just given. In the late afternoon we gathered and shared what the experience had been like for us. Some focused on how much they had enjoyed being in nature, smelling the grass and touching the cows. Others thought that the cows and the herding
Bernard also gave us talks on the final day about prayer.
was perhaps a metaphor of how God works with us and how
In one he explained the kinds of situations that had arisen
we keep resisting his best efforts to usher us towards the
in his life as priest, monk and man that created the need
place where we will be most satisfied. The two volunteer
for prayer and reminded us that this will arise in our own
herdsmen from David’s Place, who jumped the fence to
life situations that will also evoke a particular need for
help Bernard, perhaps were like those who appreciate the
prayer.
efforts of God and offer their services in his quest.
We had our last lunch together and during the meal there
Fr Bernard explained that Jesus often used nature as his
were many expressions of gratitude from the retreatants,
teaching aid in speaking of fish, mustard seeds, sheep etc.
the Oblate helpers and from Fr Bernard himself. We all felt
Bernard sensed that if we were more fully in contact with
incredibly blessed by this time together in retreat. There
nature we will almost certainly be in contact with Jesus.
were minor tiffs and tensions between the retreatants
All of the talks by Bernard included the theme of nature.
but dominantly there was an atmosphere of harmony and
We were fascinated to hear the story of someone who had
friendship. The David’s Place community moved even
observed a butterfly emerging from its cocoon and decided
deeper into a life of prayer and community. For me this was
to help it by peeling the cocoon away. Unfortunately this
a great retreat and one for which I would like to express
resulted in the stunted development of the butterfly.
my gratitude to Fr Bernard, the monks, the retreatants who
Bernard’s message to us all was: although we are often
participated so fully and to all the Oblates from our cell
going through things that seem difficult, it is, in fact, the
group who served so graciously.
Paul Taylor, Australia paultaylor@optus.ap.blackberry.net
difficulty that is the making of us. To supplement this talk, Bernard sent us out in pairs to see if we could find cocoons. My partner Robert, who has a limp and moves rather slowly, was the only person who was able to find a cocoon, and I
CONTENTS
sensed that it was partly due to his slow and careful gaze. I came to realise that it was the Robert’s pace that allowed
A meeting of the ways...................... 1
him to find the cocoons first. He taught me, in a sense, how
Editorial....................................... 4
to look at nature.
Confused ramblings of a postulant........ 5
On the second evening of the retreat we were divided
Contemplative minds for compassionate Christian action.............................. 6
into three groups and were asked to make posters which explored the theme of scribble. Magazines were cut up,
NZ retreat..................................... 7
scribble was done, and a great deal of enjoyment and
WCCM oblate blog........................... 8
laughter was had by all. Another theme emerged from the artwork of Terry
In loving memory............................. 9
O’Donnell, one of our Oblates. Terry, a professional artist
Lets begin.................................... 10
had recently done a series of paintings, Kerygma, from the
New oblations: Makassar & London...... 11
life of Christ that are hanging in the Monastery Chapel. Each of the retreatants had been given a copy of one of
Introduction to Christian Meditation..... 12
these to reflect on during the course of the retreat. Near
Annual oblate silent retreat, Canada.... 13
the end of the retreat Terry explained to us the process of
Monastery Without Walls................... 14
how he had developed these beautiful images.
Book corner.................................. 16 Contact info................................. 16
3
editorial
I encourage reading this chapter on ‘Hope’ in its entirety and, of course, other chapters as well. On 13th July, Sr Margaret Collier, much loved and respected friend of the Irish meditation community and
While all the world, Lord God,
oblate Co-ordinator, ‘went home to the Lord’. In my new
lay wrapped in deepest silence,
role as international oblate co-ordinator over eight years
and night had reached its mid-point,
ago I communicated with Sr Margaret on many occasions
your all-powerful Word came down.
and was guided by her wisdom. The tender tributes by Fergal McLoughlin and Rowena O’Sullivan are included in
As year by year the beauty of this night returns,
this issue.
growing old with the aged
Wishing you, your family, and friends a blessed Christmas
and renewed in the wonder of children,
and a New Year abundant with peace and hope.
so may we, grown old in sin but reborn to grace,
Love Trish
proclaim with our lives what we chant with our lips: Glory to you, our God, in the highest heaven, peace on earth and in the depth of every human heart. We ask this through Christ our Lord. Concluding Prayer of ‘The Nativity of Our Lord’ from Benedictine Daily Prayer: A Short Breviary
M
As you know the Church and the world
ay we convincingly proclaim PEACE in how we live
are starved of wisdom and of love.
each day. This past year we have helplessly witnessed,
either personally, or through technology brought into our
In most places in the world
living rooms, heart-breaking human tragedies of wars and
the Churches are becoming beleaguered.
uprisings; storms, floods, fires; random killings; and then;
In most places there is a deepening sense
last week, the slaughter of twenty young children in school
of ruin and of the absence of wisdom.
along with six of their teachers. How can we be ‘at peace’? How do we convincingly live peace in our hearts? Peace, at
But one wise man or woman
these times, is united with ‘hope’.
can always hold back the flood.
The following quote, from The Selfless Self by Laurence
So there is no greater act of social
Freeman OSB, is a gift:
or political or religious responsibility
When we sense hope in another person
than any of us could undertake
it gives us hope.
than to become more fully conscious,
For some reason deeper than reason,
more fully rooted in consciousness, in God.
meeting hope in others gives us
Never let anyone discourage you
the strength to be strong, to persevere.
on the path of meditation as in any way
In our own time perhaps the greatest
being in opposition or conflict
and most urgently needed gift
with social, political or religious responsibility.
that the Christian can give to the world
The one thing that all societies need is wisdom.
is the gift of hope. …
There is only one path of wisdom.
Hope is a fundamental attitude
And the fountainhead of wisdom
or direction of consciousness. …
is to be found in your heart,
To be hopeful is to make the discovery
in the mystery of prayer.
that we are integral parts of something greater than ourselves, and that we are living
The Way of Unknowing, John Main OSB, pp. 129-130
with the energy of that complete reality. 4
The Confused Ramblings of a Postulant
H
ow do we discern if the desire to become an oblate is a
In all of this the only thing I can be sure of is my
real call or just a fanciful dream full of the ego?
meditation practice, the time when I can let the activity
I first heard of an Oblate at a silent retreat in Sydney
of my mind go, and just rest with my mantra and know
in 2009, maybe a seed was sown then and growing root
that God loves me. I’ve just read Joan Chittister’s book
over these past three years. As I write this I am full of the
Following the Path and she talks about the 7 steps to
idea that I can’t; can’t write that is, my writing skills are
discern our calling:
inadequate, I can’t maintain a train of thought for more
1. fits our skills,
than a millisecond, let alone put a sentence together. But
2. something that goes beyond either interest or ability,
then I think if I share my confusion, it may help someone
3. drives me beyond both talent and passion to a sense
else with his or hers. I feel so hopeless in all of this,
of purpose,
whether I should continue on the Oblate path, do I have the
4. presents itself as a thorn in my heart at the sight of
discipline to do the Office twice a day and read the Rule.
another’s pain,
I’m OK with the meditation practice, as I love to meditate,
5. lose all sense of time,
God knows why! As I write this I’m sitting in a cemetery and
6. knowing I am doing what is authentic for me,
feel a peace that is beyond understanding, I’m not seeking
7. it is good for my soul
death, but at this moment I’m not afraid of it either. Bit
The above has helped confirm for me that my desire to
like when we meditate, to thy own self be true.
become an Oblate is real.
There is something in me that wants to be Oblate, I was
As I have reread this I don’t feel that desire to become
going to say it is my hearts desire but that is not right,
an Oblate describes what I am feeling, and yet I hesitate to
its beyond my heart and mind, it is in a place that I can’t
say calling to become an Oblate as there is no way known
describe. However, my mind comes into play and tells
that God would call me!
me that I am letting myself down in my quest everyday,
So where does this leave me. Seriously, I’m just ignoring
that I don’t have the discipline to make the mark. My
my insecurities, my fears and doubts, my idea of my
meditation practice is solid, I very rarely miss the mornings,
unworthiness. To test my call, I was asked to imagine that
the evenings are sporadic and when I’m tired, I’m half
I stopped my Oblate journey; that I got off the train. I did
asleep, or asleep. The Office is hard work at the moment.
this for 30 seconds and felt a pang of loss and immediately
I’m reading the psalms and the Bible but I’m struggling
got back on the train. I don’t want to base tomorrow on
to see God’s hand at work; the world is such a mess, my
what I did yesterday and the day before and the day before
family is struggling in all sorts of areas, I would love to be
that. I’ve done that and it doesn’t give me contentment.
doing something else for work, maybe aged care. I’m still
I want to do things differently and knowing that God loves
having a cigar before I go to bed, which I just don’t think
me has made a huge difference in my life and has given me
an Oblate should do and I could very easily acquire an
the freedom to be different. Thank you Lord for the work
expensive scotch habit.
you have done in me and are continuing to do.
I enjoy leading a group of like-minded people that are
David Chauncy, Australia chaunc42@gmail.com
drawn to the practice of meditation. I meditate with a Brahma Kumaris group on Sundays for an hour and it is absolutely beautiful. Even though my practice is different, the silence together makes a beautiful sound.
The meaning of the Christian teaching of the Incarnation is that the mystery of God in its eternal creativity is not only brought closer to us but really united to us. … Awakening to this reality is a possibility for each of us because it is an incarnate encounter. We are no longer isolated or dependent on our own inadequate resources. … The humility of the child Jesus is our guide and teacher. In his light we are conscious. In his love we have love. In his truth we are made truthful. Monastery Without Walls: The Spiritual Letters of John Main, edited by Laurence Freeman OSB, p. 106
5
CONTEMPLATIVE MINDS
FOR COMPASSIONATE CHRISTIAN ACTION
I
t would seem that becoming an Oblate has fired up my
Organising training programme, THRIVE can help people do
sense of marrying my inner work through meditation with
research on issues they bring for action, local issues they
the outer social justice issues as exemplified by the two
can do something to change by learning how to engage with
doves on The WCCM logo.
those in power in order to make positive changes in their
I recently listened to the American Jesuit John Dear speak
local communities.
in York re Jesus’ total commitment to NON-VIOLENCE as
By becoming ‘Awake’ to ourselves through meditation,
the Way to effective change in society, and how this model
we are much more able to rise up and be more confident to
influenced others like Gandhi and Oscar Romero. He was a
tackle the issues that are effecting us ‘out there’. Through
very inspiring speaker and has been arrested on numerous
inner healing and a growth in self awareness, our hearts
occasions by challenging the US Government’s nuclear
naturally respond through more compassionate action
weapons programmes. John Dear reinforced my own belief
to fight the good fight through a greater willingness and
that Jesus calls us to emerge from within our personal
courage to get engaged with the social justice issues around
comfort zones and allow ourselves to be used by the Christ
us.
principle and to learn how to Trust where this process will
I believe this echoes the encouragement we get from The
take us.
Rule of Benedict where we are reminded in Chapter 4: ‘You
For me, the inner connection that we make through
must relieve the lot of the poor, clothe the naked, visit the
Christian Meditation, quite naturally emerges to outer
sick. … Go to help the troubled and console the sorrowing.
connection through social action and loving service and
… and never lose hope in God’s mercy.’
because we are all different, this will manifest in various
Good honest-to-God practical advice from St Benedict for
ways. I do believe passionately that we ALL have a sphere
a strong spiritual life that is lived out in our actions.
of influence wherein we can effect positive change for the
May God help us all grow in the awareness of God’s love
greater good. So, by embracing the inner discipline of CM,
for us in Christ Jesus. May we come to live more and more
we inevitably will live out the Gospel message out in the
fully in the power of the Holy Spirit so that we may give
World. But it all starts by the daily practice of entering the
glory to God our Father. May we allow ourselves to be used
Silence.
for the Greater Good.
Teesside is one of the poorest parts of the UK. Still
Terry Doyle, UK terry-doyle@live.co.uk
blighted by the effects of the decline of traditional industries, the current recession and welfare reforms are hitting some families hard. A Community Organising
If our life is rooted in Christ, rooted in his love and the conscious knowledge of his love, then we need have no anxiety about regulating our action. Our action will always spring from and be informed and shaped by that love. Indeed, the more active we are, the more important it is that our action springs from and is grounded in contemplation. And contemplation means deep, silent, communion; knowing who we are. Knowing who we are by being who we are. That we are rooted and founded in Christ, the Resurrection of God, is Christian self-knowledge.
enterprise called THRIVE is aiming to tackle the sense of powerlessness that people feel in a situation of generational poverty, by enabling people to take some responsibility for themselves and their communities and to be agents of change both personally and collectively. We aim to develop a programme that incorporates both a Contemplative Inner Healing approach alongside a programme of Action through Community Organising. By teaching people living in poverty and stress Christian Meditation, we can help build life skills to enable those who participate by improving their mental health and emotional resilience as well as helping them to connect with an inner resource they may not have been aware of. This will help many to escape a sense of ‘victimhood’ as a result of their particular circumstances, and help them develop a stronger sense of themselves and their potential. Running alongside this is training people to become aware of the structural and institutional aspects of poverty, and taking personal and collective responsibility for doing
The Way of Unknowing, John Main OSB, p. 128
something about it. By running a two day Community 6
New Zealand Oblates Retreat 12—14 September, 2012
L
iving Springs, nestled in the Port Hills, Governors Bay,
though it may be surprising or unexpected at times,
Christchurch, was the venue for our New Zealand annual
reinforces our bonding on the path we share. In those
National Oblate’s Retreat, September, 2012.
three short days, I found myself thankful for the routine
What better place, to ponder on the theme of
of prayer, silence and meditation. I came to that place of
humility, could our Christchurch hosts have found for our
grace in just being.
annual gathering. Awestruck and humble, we woke each
We had three learning inputs on ‘Humility’. My first
day to the magnificent view of green, bush-clad rolling hills
thought was, how much more can we learn about humility?
sweeping down to the blue waters of Governors Bay which
But I found that there was, and is, and always will be,
stretched past Port Lyttelton to the ocean in the distance.
much, much more to learn, because the opposite of
As a visitor to Christchurch I had chosen to come a day
humility is arrogance. Aha! So did that thought alone reveal
earlier to the retreat. I wanted to see first hand the effects
the lack of humility in me?
of the earthquakes on the city and its people. All I knew
Hugh McLaughlin presented our first talk in which he
was what I had seen on television, and I had no point of
compared St Benedict’s Rule Chapter 7 on humility with
reference. What I saw and understood is that these people
what it means in the 21st century. Humility is not a popular
are living daily with a continual demolition of their city.
word today he said, self-promotion is. Humility is about
This means that the familiar buildings, shops, schools,
being real, really Real, said Hugh, which reminds me of
churches, are disappearing. I know about, and listen to, the
the children’s story, the Velveteen Rabbit, a toy, who in the
plans for rebuilding, but all that is left, in many instances,
end, became Real, was loved deeply and became happy
is flat, bare land, memories, and heartache.
and wise. Hugh spoke about the first four Chapters of the
I am sure that all of us, out of Christchurch, admire
Rule of humility. It was good to revisit these, hear them
the spirit of the people, and are very grateful to the
expressed in different words I found, to remind me again
Christchurch Oblate cell group for their diligence,
that our spiritual growth is not linear, but a continual spiral
preparation, kindness and hospitality in the finding of such
of ‘falling down and getting up, and falling down…’ and so
a venue in the midst of all their difficulties.
on. We learn to live with injustices in our lives, to let go
There were fifteen Oblates on the retreat, and we
of self-satisfaction, to seek reconciliation. In doing this we
welcomed our new Postulant, June Aslett from Wellington,
become stronger, our ‘self’ becomes more free. For me, I
as she took her first step on this journey.
realise, that as I change, hopefully, I become more aware
Our retreat was a blessing to each one of us in many
of who God is.
different ways. Once more I came to realise that coming
For our second learning input, John Anstice spoke about
together in this way, even though it may be brief, even
‘Humility and the God within’. John gave us a smorgasbord 7
of authors to delve into. I have since bought ‘Oblation’ A
Our retreat, which we decided would be called ‘a
Meditation on St Benedict’s Rule by Rachal M. Srubas, that
gathering’, finished with a question and answer time, a
he read from, and which I find profound, different, deeply
time for saying goodbye, and a sense of looking forward to
personal. John began with the Psalmists, citing those which
where and when we would meet again.
contain negatives, such as anger and commenting that
Janet Price, New Zealand jrprice@maxnet.co.nz
there are certain things in life that we can be angry about. However, in the awareness of others when we forget self, humility dissipates anger. Question though, does repressing anger contribute to a sense of humility? How do we know God is within us? Is it by keeping the mind tranquil? Or becoming childlike? If God is within me, God is therefore not outside of me, says John, so therefore is this Oneness with God? And do we become part of God as we continue on our journey? The context of John’s talk took me deeper and deeper in thought bringing me to a place in which there were more questions than answers. Perhaps then that is part of what humility is, learning to live with the questions and accepting just what is. Anna Clare gave our third input, titled ‘Humility and the Ego’. She said the ego is a necessary component of our make-up. It is part of the mind that is responsible for the development of our sense of self. Humility is the act of being modest, reverent, politely submissive. It is not subservient, but calls to serve. It offers the complete
The birth of Christ set beneath an arch, Italian School, an engraving after Pompeo dell' Aquila, 1560-1600
freedom from the desire to impress, to be right or to get ahead of others. Humility cannot be the aim, as that is contrary to what humility is. It is not abject grovelling. ‘Humility’ comes from the Latin ‘humilis’ low or lowly, the
The WCCM Oblate Blog
same root as ‘humus’, the soil or ground. It is sureness of being grounded in Christ. Humility has nothing to prove,
B
it listens more, it shows patience, compassion, withholds
enedictine oblates are guided daily by the Rule of St
judgements, respects and promotes others. It requires
Benedict. In ‘Community of Love’ Fr John writes: ‘the
courage, and requires commitment to Obedience and
essence of the Rule [of St Benedict is] to strive for God and
Stability.
to make your spiritual journey the underpinning reality
Each talk prompted much lively discussion from our
of your life, finding its influence in everything you do, in
Oblate group. As I ponder on these three offerings on
everything you are.’
humility, what emerge are my questions to myself on how
Fr Laurence encourages us to reflect on how the Rule
I live today, and how I incorporate Benedict’s Rule into my
of St Benedict is relevant to our own life situations and
everyday life. The challenges are towards what do I engage
to write one or two sentences each day about how our
in, yet fully aware that meditation is my guiding leveller,
openness to this ancient Rule, that has influenced people
undergirded with lectio divina, the daily prayers, the
for over 1500 years, forms and informs our approach to the
Psalms, service to and with others in my community and
way we live.
with those others whom my life touches. I am glad that St
Many oblates in our ‘monastery without walls’ have little
Benedict mentions space for those who ‘fall down and get
or no contact with other oblates on a regular basis. For
up again, and again’. That gives me encouragement. Yet
them a spiritual friend in the form of the recent initiative,
the challenge of the ego is not so easily dealt with. It is not
the ‘WCCM Oblate blog: Reflections from the daily reading
like all the necessary data being fed into the computer and
of the Rule of St Benedict’ could be that spiritual friend.
coming out as the person I would like to be. Rather, it is a
Using the blog is easy. You can access it on the www.
long, slow, lifetime of working at it, with Christ at my side,
wccm.org website, under the ‘Oblates’ tab, that links to
who sees the potential in each one of us, and walks with us
the ‘WCCM Oblate Blog’. By browsing the entries you will
on the way.
get a feel for how the blog works.
Just before the retreat concluded the ‘Annual Renewal of
Contact Mary Robison, the author and moderator of the
Oblation’ was made by those who over the years made their
blog with any questions or suggestions at:
Final Oblation.
wccm.us.oblates@gmail.com 8
IN LOVING MEMORY
Sister Margaret
Vale Sister Margaret Collier
In your room you sat in silence. Twice a day you sat, eyes closed, body still, hands upon your lap.
O
ur dear Sr Margaret, who was the oblate co-ordinator
No thoughts, no emotions. Just the simple, silent stillness of your quiet time each day, every day.
for many years, went home to the Lord on Friday 13th
July at 5 pm. The church was full at her funeral. She was greatly loved by all who met her. May she rest in peace. Her motto was ‘Let there be peace but let it start with me.’
People wondered what you did. Why spend that time doing nothing, eyes closed, Sitting still?
Rowena O’Sullivan, Ireland Oblate Co-ordinator
A gifted lady you brought such joy. You loved so well you spoke so well you nourished all you loved. Why waste your time in simple silence when you could be out there – ‘Doing Things?’ But when you finished, eyes opened, mind alert, we knew you did not spend your time in wasted space. We knew that you had been into that private room to pray to Him there, in that secret place.
Sr Margaret (far right) visiting Aras an Uachtarain in 2007
And then we understood the love you gave , the joy we felt to be with you, dear friend.
JOHN MAIN SEMINAR Hong Kong, 2013
You’ve left us now. You’re in that sacred space where time has no beginning and where there is no end.
Fergal McLoughlin
M
argaret’s influence was immense, not just in Ireland but also internationally where she was loved and
respected by all she met.
Desert Wisdom & Oriental Spirituality: Inner Silence
We had the good fortune in Ireland of meeting her regularly, at meetings, conferences and retreats, many of
led by Fr Joseph Wong OSB
which she organised herself. Each of us carries our own
20 – 22 September
unique experience of her presence, in the way she helped, advised, loved, cajoled and prayed for us. We will miss her
Silent Retreat
encouragement, her support, her care - not to mention
led by Fr Laurence Freeman OSB
those wonderful little scribbled notes she sent on the back
16 – 19 September
of letters and envelopes! We will miss her sadly but we are grateful for all she
Lina Lee and the Hong Kong meditation community
brought to us.
invite you to Hong Kong:
Fergal McLoughlin, Ireland fergalmcloughlin@gmail.com
www.youtube.com/watch?v=gq5-CVgMTfg&feature=youtu.be
9
Let’s Begin
Meditating with my children
I
began to practice Christian Meditation twice a day in the
me that meditating reminds her of a slide. She said that
fall of 2003 when my daughter Maura was seven and my
breathing in is like walking up the ladder, then there is a
son Brian was four, one year prior to our daughter Sophia
brief pause (in the breath) at the top of the ladder, and
being born. As a father of young children, I was learning
breathing out is like sliding down the ladder.
to integrate this new practice into the routine of family
We sometimes meditate together as a family before
life. Fitting in morning meditation was easy; I just woke up
meals and tonight we agreed to meditate together for 10
earlier than the rest of the family. However, finding time
minutes after our Sunday evening meals. I suggested that
to meditate in the evening was a little more challenging.
we just get up from the table and slide into the other
Brian was in daycare at the time, and the naps during the
room to meditate. Sophia smiled when she heard the word
day were keeping him up later at night. I decided to try
‘slide’.
to meditate with him and Maura, with whom he shared a room, in order to quiet them down and help them to go to
Timothy Kelly, USA tjk.tim@gmail.com
sleep. I gave them simple instructions on how to meditate and suggested they use either Abba, Jesus, or Maranatha as a
We are all one in God. And that is why we must love one another and be open to one another’s love.
mantra. I sat on the end of one of their beds and started by saying a brief prayer or Examen. Most of the time, they quickly fell asleep while saying their prayer word and I then continued until 30 minutes was up. Sometimes, however, Brian would remain awake throughout the meditation. I then had to change my strategy for getting him to sleep. Once our youngest daughter, Sophia, was old enough to
Door to Silence, John Main OSB, p. 78
sleep in a bed, I included her in the evening meditation. Over the years, the bedroom arrangements and bed times have changed for each child. In fact, Maura, the oldest, often stays up later than I do to complete her homework. So, I now take turns meditating with the two youngest. When it is time for bed, one of them will inevitably ask me to meditate on their bed. We recite a brief night prayer. I say, ‘Oh God, come to my assistance’, and they reply, ‘Oh Lord, make haste to help me.’ I continue, ‘Glory be to the Father, and to the Son, and to the Holy Spirit’. They respond, ‘as it was in the beginning, is now, and ever shall be world without end, amen.’ We’ve added a couple more brief prayers, reciting them in the same way, ‘Into your hands Lord’, ‘I commend my spirit’ and ‘Jesus’, ‘I trust in you’. Brian learned this last prayer from his religion teacher. I usually make the sign of the Cross on their foreheads as I recite a verse from Isaiah, ‘You are precious in my eyes and I love you’. They reply, ‘I love you too’. Finally, when it is time to meditate, I simply say ‘Let’s begin’. Each of them has come to see meditation as an inner prayer resource they can practice at other times during their day. For example, Maura and Brian will meditate briefly when preparing for an exam or during quiet times at school. Sophia uses her mantra to calm herself down
Three Kings, wood engraving by Eric Gill, 1916
when she gets frustrated with classmates. She recently told 10
Novice oblation
Novice oblation
Makassar, South Sulawesi, Indonesia
Meditatio House, London
J
ust before mass today at Meditatio House, London, the first Sunday of Advent, Lucy Beck was received as a
novice oblate. Lucy is from Vermont, USAÂ and is spending three months in the London Community where she has been especially involved in the move of The WCCM International Centre to Meditatio House, as well as in the daily life and work of the resident community.
L to R Saralee Turner, Vero Gunawan, Handoyo Gazali
O
n Friday evening, September 28th the Makassar
meditation community met to meditate at Church
Cathedral, Makassar, South Sulawesi, Indonesia. Following meditation, Bernadette Veronika Gunawan (Vero) made her novice oblation with the community witnessing her intention to live her life according to the Rule. It was a blessed event and many pictures were taken of the smiling friends, including Fr Paulus who welcomed all.
Back row (L-R): Mathias Beisswenger, Fr Laurence Freeman, Michael Rathbone, Stefan Reynolds; Front row (L-R): Lucy Beck, Henriette Hollaar
Saralee Turner, mentor to Handoyo and Vero travelled from her home in Singapore to Indonesia to meet with them over the weekend and received Vero’s novice oblation on behalf of the community.
Out of the pure attention of [meditation] comes the continuous mindfulness of a Christian consciousness throughout every activity of the day. However trivial or ephemeral, every minute and action has meaning and sacredness because in that moment and through that act the Divine communion reveals itself. Light Within, Laurence Freeman OSB, pp. 105-106
The Virgin and Child, a study for the Madonna di Foligno, Raphael, 1498-1520
11
Introduction to Christian Meditation
A TALK GIVEN AT an Essential Teaching Weekend (ETW)
O
n my wall is a self portrait of Raphael staring out from
Although I still feel a complete novice, and indeed we
a crowd. At first, his delicate intelligent face seems to
are every time we sit down to meditate it does seem to be
be looking at me, then I became aware that he’s not really
developing my capacity for attention.
looking at me but behind me at something larger than me.
Attention is useful in so many areas of life. It gives us
For me this painting symbolises not only the artist but
the ability to listen to the person talking to us, to listen for
meditation.
their emotion as well as their content, without at the same
This to me, is the deliberate cultivation of attention,
time holding our own internal conversation. When we do
leading to the awareness of the infinite behind the
speak, the words we say are likely to have more weight for
everyday. John Main OSB has described God as being
they come from attention and silence.
complete unwavering attention. This is in contrast to our
Timothy Radcliffe OP, (Dominican Friar and Author) tells
flickering efforts.
the story of an able and well regarded Scottish man who
Christian Meditation, which entails repeating a mantra
had a severe stroke and was subsequently only able to say a
with the fullest possible attention for twenty to thirty
word at a time. But the words he did say were so pertinent
minutes twice daily, is a discipline which aims to open the
that people would travel for hundreds of kilometres for an
individual to God. It is a way, as other religions have also
audience with him. Following Fr Timothy’s election as World
found, of getting past the ego, the busyness of everyday
Wide Master of the Dominicans in 1992 he went to visit him.
life and being still and listening to God. Christ himself, in
The word he had for him was ‘courage’.
the parable of Mary and Martha pointed out that Mary’s
Because we are attentive to the present moment we
listening was more important than Martha’s bustle, and it
can savour our food, rejoice in the natural environment,
would not be taken away from her.
become aware of the smells, the sounds around us.
It is only when we begin that we realise we are not used
Increasingly I have moments where I feel I am really alive.
to giving our full attention to anything for more than a
I suddenly realise how green the trees around me are, how
couple of minutes, and we realise how difficult it is. Twenty
lovely the sun on their leaves, the shapes of the clouds,
minutes seems completely impossible. Indeed it usually is
their drift above. There is more poetry in my life.
impossible, our brain is so often like a box of monkeys, but
We are also better able to concentrate on the task
with perseverance, by gently and persistently returning to
before us. Sometimes I’ve been involved in a situation or
the mantra, it is possible to breast the twenty minutes.
creative task where I have had no idea what to do, or what
The mantra that is recommended, Ma-ra-na-tha which
to expect next and miraculously it’s seemed to me, the
means ‘Come Lord Jesus’ is Aramaic and was chosen by
solution, the avenue has appeared.
John Main as being a holy phrase in the language Jesus
Through all this I’m hoping that as my ego becomes less
spoke. Being unfamiliar to modern ears people are not
important, the spirit will grow within me. This is liberating
diverted by its content.
because we don’t care so much how we are seen, or what
The point is to concentrate on the four equal syllables
happens to us. The spirit is much larger, so much more
themselves.
important than we are. But as with everything, we waiver,
John Main says that initially we are saying the mantra,
we make mistakes, and some days are better than others.
then over time the mantra seems to be coming from our
Father Laurence Freeman OSB, the Director of The World
heart, and finally after much practice we find that we
Community of Christian Meditation, is very encouraging
are listening to it, For this we have to be very still and
about this. He says God doesn’t expect us to succeed, but
attentive. Posture is important, and it is recommended that
he does expect us to try.
we sit comfortably, either on a mat, chair, or prayer stool
Becoming a Christian Meditator does not mean that we
with our back and head straight, hands on our lap. This
will not experience painful and difficult events. But it does
isn’t an easy practice, in fact John Main called it work, but
provide a way of living through them, a way of acceptance
with perseverance its fruits and gifts become manifest in
and learning from them. It’s the old adage of a glass which
many areas of life.
can be seen as a glass half empty, or a glass half full.
I have been saying the mantra for over a year now and
Through all this, as Christians our example is Christ, who
one of my best friends has noted that I am more patient,
knowing he was going to die on the morrow held a feast for
I have better relationships with a wider variety of people,
his friends. This has become for us ‘The Eucharist’.
and that I am not so future orientated.
Margaret Atkin, Australia atkin.margaret@yahoo.com 12
Annual Oblate SILENT Retreat, CANADA
O
n May 18th, 18 oblates and meditators from Quebec,
MONTE OLIVETO
Ontario and Nova Scotia met for their silent retreat
at the Cistercian Abbey in Rougemont Quebec. The annual
silent meditation RETREAT
event was organized by Magda Jass and led by Polly
Sienna, Italy
Schofield, National WCCM Oblate Coordinator for Canada. The rural beauty of the Abbaye Notre-Dame-de-Nazareth nestled in the apple country of Southern Quebec provided a sense of profound peace so necessary for a silent retreat. The Gregorian chant of the monks during the Divine Office became a high point in our daily routine. And we were blessed with excellent accommodations, fine weather and good food which included apple cider made by the monks from apples from their own orchard. Our weekend provided the opportunity to meditate in community, always a meaningful experience, and to receive John Main’s teachings from our retreat leader,
THE CAVE OF THE HEART
Polly Schofield, Archivist for the John Main Collection and
led by Fr Laurence Freeman OSB Saturday 22 —Saturday 29 June
a close personal friend. Her love, warmth and respect for Fr John could be felt throughout the retreat bringing to life the teachings presented. Polly encouraged us by saying, ‘Fr John was anchored in reality, in supreme goodness. The passion of his inner experience, with all its urgency, was communicated in his writings.’ She reminded us that his great gift to us is the universal teaching of Christian meditation which he passed on to us with the authority of his personal experience convinced that meditation is the way into universal communion—Love.
Sent by Polly Schofield, Canada wccm.oblates@bell.net
Further information welcome@wccm.org or +44 208 579 4466
Hearing and seeing with the mind is inadequate. We have to hear and see also with the heart. Meditation is the work of opening the eye and the ear of the heart. Work takes time. It requires stability. It asks for faith. It demands courage. The birth of Christ Contemporary icon in the Byzantine tradition
Light Within, Laurence Freeman OSB, p. 103 13
The World Community for Christian Meditation A Monastery without Walls
lay people from different Christian traditions who feel called to practise meditation supported by a Christian community and the teaching on silent contemplative prayer that is part of the Christian heritage. The calling of this community is to follow Christ’s prayer that ‘all may be one’. In serving the unity of all, the community is open to learn from many teachers and wisdom traditions as shown in the annual ‘John Main Seminar’ where a guest speaker is invited to give a ‘word’. The charism of the community is to practise twice daily meditation and to help people to build up and deepen that practice through local meditation groups, reading, visual and audio resources, national and international retreats and, more recently, the ‘Meditatio’ outreach which looks at the value of meditation practice in a variety of contemporary contexts. Of course the extent to which one identifies with
I
have always wondered whether the term ‘monastery
the monastic tradition is optional and unique to each
without walls’ referred to The WCCM as a whole or
practitioner. The practice of Christian meditation that John
specifically to the Oblate Community. As a community of
Main rediscovered in his own life and presented in a way
contemplatives—some priests but mostly lay people—The
that has resonated with so many people around the world
WCCM has similarities to the type of community envisioned
goes back to a pre-monastic tradition. Jesus’ own witness
by St Benedict in his Rule. As such, as a whole, it has been
of silence, stillness and simplicity in prayer may have had
called ‘a monastery without walls’. This idea goes back
parallels with the Essenes but its openness to all and lack
to John Main who wrote a spiritual letter quarterly to the
of concern for purity rules makes it hard to think of Jesus
community that was forming through meditation groups.
as a monk in that tradition. Outside that there was, nor is,
These letters—now published as ‘Monastery without Walls:
any ‘monastic’ tradition in Judaism. The practice that Jesus
The Spiritual Letters of John Main’—spoke of the wisdom
taught was to become aware of the loving source of our
and relevance of the Christian monastic tradition and its
life, of the God in whom ‘we live and move and have our
openness to adaptability in the modern world. Many people
being’ (Acts 17:28). This Apostolic teaching on prayer goes
who practise meditation follow John Main’s teaching but do
back of course to the earlier Jewish practice expressed
not feel particularly identified with a monastic vocation. A
in Psalm 46:10 ‘Be Still and Know that I am God.’ In the
few of my meditator friends, faithful to the practice, don’t
persecuted early Christian community prayer would always
particularly see themselves as part of a monastery with or
have that element of hiddenness and personal sincerity.
without walls.
When the same Church became the official religion of the Roman Empire external forms of religiosity came more to
There is of course within the wider community a community of Oblates who are more explicitly inspired
the fore. It was here in the 4th and 5th centuries that the
and called by a monastic identity as lay people. An Oblate
monastic movement as such began within Christianity, as a
community soon formed around John Main’s teaching,
concerted effort to keep alive the practice of prayer in a
originally closely linked to the monastery in Montreal,
wholly sincere relation to God as the source of one’s being. Certainly The WCCM is monastic in that at least a large
finding its identity as lay people reflecting on the Rule of St Benedict and the wisdom of the desert in the light of
part of the inspiration of its foundation and its continuing
their meditation practice. John Main always believed that
teaching charism comes from the monastic tradition. It has
the potential of monastic Oblates would be realised in the
its root in the teaching of a Benedictine monk, John Main,
understanding that they were not a monastery support
who drew much from the ancient monastic teaching on
group but were monastics themselves, living in the world,
prayer. The WCCM was founded in 1991 in dialogue with the
often married, many with children and other demanding
Benedictine monk Bede Griffiths, and the director of the
jobs.
community, and its main teacher continues to be another Benedictine monk, Laurence Freeman. There is also the
In what sense however is all of The WCCM in some sense
presence of the Oblate Community started by John Main
monastic? The WCCM is a global community of mostly 14
which could be seen as a focused expression of The WCCM
were identified went on the defensive and the aggressive
as a ‘Monastery without Walls’. At the same time however
and often ceased to listen to that ‘still small voice’ in
John Main always said the essence of monastic spirituality
which God’s presence can be heard (1 Kings 19:12).
is distilled in the meditation practice; the loving, stable,
Today however it is possible to give a more positive and
committed, life–transforming path of the single word. So all
less dreamy evocation of a monastery without walls. A
practitioners of Christian meditation can be seen as part of
community that is rooted in the purest practice of the
this ‘monastery without walls’.
monastic culture, and yet is not ‘separated’ from the world, nor admitting its adherents on any rigid ground of
The stability is in the practice, not so much in a place (though meditation groups all around the world root
doctrinal belief but open to all who genuinely seek God as
the practice in local communities). ‘Without walls’ also
truth and love and who know that it is only by purifying the
means that this new form of community inspired by
heart that God can be seen. ‘A Monastery without Walls’ has the benefit of not getting
monastic spirituality is not on the defensive from the outside world. Admittedly most members feel the need
too bogged down with concern about structures. Religion
to go on ‘retreat’ from time to time, to get away from
serves the human being and their flourishing, not visa versa.
the pressures and distractions of daily life to focus on the
All pilgrims have to let go when necessary of their securities
silence, on God. However in an equal way the commitment
to discover that they are being held by God. There are no
of the community is to teach meditation and to dialogue
construction costs, house insurance, utility bills or alarm
its relevance and benefits in many of the professions,
systems necessary to keep small local meditation groups
services and economic structures of contemporary society.
meeting in homes, parish halls and churches going. The
‘Meditatio’ is the outreach program of The WCCM, showing
focus can be kept on the value of the practice and the
that monastic spirituality is not just about ‘retreat’ but
practitioners. A monastery is not a building but is a group
also about ‘advance’. One has only to remember how
of people dedicated to God and to each other. Some might
Benedictine monasticism played the major part in lifting
say that God can be seen more clearly in a monastery
western civilisation out of the ‘Dark Ages’ created from
without walls, though in my experience actually physical
the fall of the Roman Empire. Monasticism has not only
monasteries help keep God in focus (maybe that is why
transformed individuals but also society.
going on retreat is so important). We need desperately in this modern world to develop a contemplative awareness,
‘Without walls’ also means without the divisions that religious identities often even today form themselves
the vision of God has no boundaries between cloister and
around. The community is an ecumenical community
world, between orthodox and unorthodox or between men
with a strong openness to interfaith participation. As St
and women (separated as they are in traditional monastic
Benedict says in his Rule the one criteria for membership
communities). There are practical reasons for boundaries
of the community is whether ‘they truly seek God’. It is
but as John Main said monastic life is always in a sense an
difficult to meditate for the sake of appearances, as most
adventure into the unknown. In this sense it must be part of the charism of The
of the time it is a solitary practice. In that sense it is a sincere form of prayer, and the motivation of anyone who
WCCM that the monastic wisdom it draws from and shares
practises it for any length of time is purified. Though we
is not limited to those who see themselves as Oblates.
may start for many and varied reasons, the experience of
It is something shared by everyone. By the symbiosis of
those who stick to the path is that they no longer meditate
community all meditators share in a monastic inspired
for the sake of themselves but for the sake of something
spiritual practice just as all Oblates are meditators. The
greater than themselves. Sincere prayer is something that
only criteria for entry to this ‘monastery’ is, as St Benedict
crosses all religious boundaries. A monastery without walls
says, whether we do truly seek God. Meditating daily shows
recognises that faith is the capacity of the human person
that commitment. Though we may be very distracted by
for self-transcendence. It is also the capacity for religions
the ‘everything else’ of life, morning and evening we align
to know—as the Zen saying puts it—that they are fingers
ourselves with the compass of the mantra which points to
pointing to the moon.
God’s Kingdom. That Kingdom, as Jesus showed, is itself without walls, ‘everything else’ is contained in it as well.
In England there are many ruined monasteries, tragically ‘dissolved’ at the beginning of the modern era. If one visits
Everything belongs for those who know to whom they
a place like ‘Fountains’ or ‘Rievaulx’ Abbey in Yorkshire,
belong. The saying of the prayer word or mantra every
‘Walsingham’ in Norfolk, ‘Glastonbury’ in Somerset or
morning and evening for half an hour can help to remove
‘Tintern’ in Wales, one is struck by the beauty of the places
the obstacles of our vision, tear down the walls, so that,
which is sometimes even more striking—certainly more
as William Blake put it, ‘we may see everything as it really
romantic—in their half-ruined state. With the passing of the
is—infinite’.
Stefan Reynolds, UK stefandreynolds@gmail.com
monasteries the teaching of Christian contemplative prayer was lost. Even the Church with whom the monasteries 15
BOOK CORNER
Three books from the Meditatio Series Published by Convivium Press Experiencing God in a Time of Crisis Sarah Bachelard
The Goal of Life Laurence Freeman OSB
There are critical times in our lives,
Father Laurence Freeman shares
moments of profound loss, grief
insights into understanding Jesus
and fear in which our frameworks
in order to better understand
of sense seem to collapse and
ourselves. He teaches that the
no longer enable us to convey
goal of life is to know fully who we
meaning to overwhelming events
are, and that self-transcendence is
or even to life itself. In this work
the way to self-knowledge. In this
Sarah Bachelard suggests that
state, the centre of consciousness
the practice of meditation and
no longer resides in the ego.
contemplative living may help us
Individual identity is not lost but it
endure and integrate such turning-point experiences, and
is transcended. The practice of meditation harmonises and
bring our life and identity into a deeper wholeness. Crisis,
integrates in the spirit all that we think and feel and say
Bachelard indicates, may be seen as a call or opportunity
and do. Meditation, the simplifying practice of silence and
to genuinely encounter the reality of God. The journey
stillness, inaugurates a whole new way of being. It is a way
is painful and involves letting go of our old ways to enter
of life.
the unknown realm of poverty of spirit, but it also offers
Fr Laurence provides a guide into a Christian way of
us the possibility of going back into the world free and
meditation, simple and capable of being practised by all,
courageous, with a new sense of being alive, and with a
that is found in the teachings of the first Christian monks.
radically deepened capacity to be with and to love other
Readers of The Goal of Life will learn how this dramatic
human beings.
rediscovery of Christian meditation has deepened the way
Why Are We Here? Laurence Freeman, OSB
many can understand their Christian identity.
In this work Fr Laurence Freeman examines the radical question of our being in the world. We are here, he reflects, to come to continuous prayer, to a constant openness to the prayer of Christ in our hearts. Continuous prayer, he says, must not be understood as saying prayers all the time but as the living in a childlike state of simplicity, in
NATIONAL OBLATE CO-ORDINATORS USA: Mary Robison, maryrobison@mac.com UK: Eileen Dutt, eileendutt@yahoo.co.uk NEW ZEALAND: Hugh McLaughlin, hungnz1916@yahoo.com ITALY: Giovanni Foffano, foffano@libero.it IRELAND: Rowena O’Sullivan, rowenaos@gmail.com
which our ego concerns are left behind, opening the way to
CANADA: Polly Schofield, wccm.oblates@bell.net
interior silence, communion with God, and greater power
BRAZIL: Marcelo Melgares, marcelomelgares@yahoo.com.br
of attention to others. Fr Laurence examines the teachings of John Cassian to show that meditation, with the aid of the ancient Christian tradition of the continuous saying of
AUSTRALIA and INTERNATIONAL: Trish Panton, pantonamdg@ozemail.com.au
a mantra, is a path and a discipline to reach this state of
VIA VITAE, No. 16, December 2012
simplicity and poverty of spirit of pure prayer called for by the Lord. Along these lines, Fr Laurence also examines the contemplative awakening that is taking place throughout the church fostered in great part by the works of Merton and, especially, Fr John Main, who gave a specific teaching on how to enter the contemplative dimension of prayer and planted the seed for today’s growing community of Christian meditation in the world.
EDITOR:
Trish Panton PO Box 555 Pennant Hills, NSW Australia 1715 Tel: +61 2 9489 1780 Mobile: +61 409 941 605 Email: pantonamdg@ozemail.com.au
GRAPHIC DESIGN: Alexandra Irini, Australia