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Spring
Books Traveling the world for a spiritual ideal
ALONE IN
COMMUNITY: JOURNEYS INTO MONASTIC LIFE AROUND THE WORLD By William
Claassen Forest of Peace, 279 pages, $13.95
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REVIEWED By MARY
VINEYARD
At least since the publication of
Thomas Mertons Seven Storey Mountain, the romance of the monastery
has grown increasingly strong in the popular imagination. Many have felt drawn
to the purity, the austerity, the beauty of the monastic life or to the related
ideals of contemplative prayer and meditation. Monastery guesthouses are often
booked a year in advance, centering prayer and Zen meditation have become
common daily disciplines, and bookshelves are full of selections that give
instruction, inspiration or perhaps a touch of spiritual voyeurism.
Offerings as diverse as Marsha Sinetars Ordinary People
as Monks and Mystics, Kathleen Norriss Cloister Walk
and Mark Salzmans novel Lying Awake as well as many musical
recordings of chants and sacred songs from various religions have allowed us to
have some vicarious taste of the monastic lifestyle or to touch the place
inside us where the archetype of the monk resonates. In an increasingly
troubled world, the image of a life devoted solely to God, a life of silence
and simplicity within a concentrated spiritual family has great appeal.
William Claassens spiritual journey has certainly included a
strong attraction to monasticism. But rather than merely reading about it or
choosing one monastery with which to affiliate, he embarked on an adventure in
which he would visit more than 40 communities representing a variety of
religious traditions in 11 countries.
In undertaking this project Claassen was aware of himself in three
roles simultaneously, functioning as pilgrim, traveler and journalist.
Throughout most of the book he weaves these three strands together beautifully
in a way that makes for pleasurable and fascinating reading. He acknowledges
the times when he is moved by a certain prayer or ceremony, and with equal
candor he admits his glaring social mistakes and his moments of irritation. The
end result is a kind of travelogue in which the personality of the author is
revealed in a touchingly honest way without detracting from his accounts of the
lives and practices and beliefs of the monks and nuns he visits.
I liked the arrangement of the chapters, which seems to be based
on an assumption about what monastic and religious systems would be most
familiar to readers from the West. Thus, he begins with the Cistercian Abbeys
de la Trappe and de Citeaux in France and then proceeds through Benedictine
monasteries in Spain and Italy, then to the Greek Orthodox monks of Mount Athos
and to the Copts in Egypt. Then he leaves the Christian tradition and proceeds
to a Sufi training center in Turkey, a Tendai Buddhist center and a Rinzai Zen
Temple in Japan, two varieties of Buddhist wats in Thailand, and Jain and Hindu
and Ramakrishna communities in India. This sequence allows the information
presented in each chapter to be integrated in the mind of the reader, as some
cross-referencing takes place and similarities and differences between
particular monasteries and traditions are highlighted.
Claassen has a remarkable sturdiness and a penchant for
thoroughness. His ability to travel so widely, to move easily between cultures
and geographies, to commit himself to such a broad endeavor and to organize his
material thoughtfully is impressive. His descriptions are detailed, and he
tries to report many of his conversations in dialogue form, aiming, I suppose,
for accuracy and realism. And he ices the cake of his comprehensiveness by
including at the end of his book an index, a reading list and a glossary.
The book is aptly named, both because of the essential personal
aloneness of anyone committed to the monastic life anywhere, and also because
of Claassens separateness as he moved through each of these spiritual
families. Most of the time he was welcomed, included, treated cordially, and
whenever possible he participated in the meditations and the rituals of each
group. But always, inevitably, he was an outsider, an observer, a gatherer of
impressions and facts. He remained at each monastery for no more than a few
days and then moved on, alone.
And this, I think, is a question that such a book poses: How do
we, as hyper-mobile post-modern people, reconcile the fact of our insatiable
curiosity and our saturated everyday lives with our deep longing to belong to
something permanent, ancient and worthy of our whole selves? How do we live
with the ache of being ourselves, utterly alone with the Alone, while at the
same time knowing that we are doing so along with the whole communion of living
beings making its way through this life? Those who have been called to be
monks, to consecrated lives, set apart and devoted to a certain spiritual
ideal, become for us both a koan, a spiritual riddle and an icon. There is, for
me, a warm comfort in the knowledge that, throughout the world, all the time,
individual men and women are giving themselves over to the work of meditation
and prayer, praise and intercession, tying together heaven and earth, and
containing faithfully within themselves the paradoxical realities of aloneness
and union.
Mary Vineyard is a massage therapist living in Downeast,
Maine.
National Catholic Reporter, February 1,
2002
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