New monasticism

B y R O R Y M c E N T E E & A D A M B U C K O
An Interspiritual Manifesto for
Contemplative Life in the 21st Century
NewMonasticism
“We assert that new monasticism
names an impulse that is trying to
incarnate itself in the new generation.
It is beyond the borders of any
particular religious institution,
yet drinks deeply from the wells of
our wisdom traditions. It is an urge
which speaks to a profoundly con-
templative life, to the formation of
small communities of friends, to
sacred activism and to discovering
together the unique calling of every
person and every community.
”

In Gratefulness
There have been many inspirations and guides on the road to new monasticism.
Before we begin we must offer our deepest gratitude and thanks to all whose ideas,
lives, mentorship and presence have brought us here.To name but a very few of these
pioneers: Father Bede Griffiths, Ramon Panikkar,Thomas Merton, FatherThomas Keating,
Brother WayneTeasdale,Andrew Harvey, Matthew Fox, Kurt Johnson, Cecil Collins, His
Holiness the Dalai Lama, Dorothy Day, Pir Hazrat Inayat Khan and Pir Zia Inayat Khan,
Catherine Doherty, Madeleine Delbrel, PierreTeilhard de Chardin, Father Richard Rohr,
MotherTeresa, the Hermits of Peace at Sky Farm Hermitage, Brother Francis Ali and Sister
MichaelaTerrio, and many others, with special gratitude to those Sufi and Hasidic wisdom
makers for whom “the world was never taken outside of the monastery”...
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Prologue
“What we seek is an experience that transforms
our lives and incorporates us into the destiny
of the universe. We are looking for an intuition
capable of giving us an orientation in life, even if
for the time being, for our being in time.”
Ramon Panikkar, The Rhythm of Being
As we look out at the world today we take inspiration from what is happening around
the globe, from young people participating in movements like the Arab Spring and Oc-
cupy Wall Street, to the new monastic movement among evangelical Christians dedicated to
prayer and radical service to the poor; to the conversation of an “Emerging Church” (“…not
a new religion, but a new way of being religious”), to small groups of Muslims who are gather-
ing together, allowing women to lead worship, and reinventing what it means to answer God’s
call, to “engaged Buddhism”, blending the sublime practices and compassion of the Buddhist
path with social activism, to the “spiritual but not religious” youth, who are beginning to take
responsibility for their own spiritual lives outside the walls of our traditional religious institu-
tions.
We see these movements as spiritual impulses, moving us away from an era of fixed dog-
matic religious formulations and embedded power structures. These impulses are awakening
a whole new generation of people across the globe.These are people who are not interested
in imposing a new and fixed rule, but rather want to commit to a daily practice of “putting
aside their egos” and exploring what it means to create a world that works for all; a world
that is rooted in the principles of direct democracy, mutual aid, trust in our “original good-
ness”, and a radical acceptance of each individual and the unique gifts they have to offer.
These movements need the deep contemplative wisdom of our human race to ultimately be
successful; without this, the movements risk playing a diminished role in the ultimate triumph
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of the human race. It is the triumph of the Human Soul (in totality) that we all await, and our
lives long, consciously or not, to serve that birth. It is only through a contemplative path, a path
leading to spiritual maturity, that this service is ultimately achieved.
New monasticism aims to take on this responsibility; cutting across traditions, across academic
disciplines, across vocational differences, across the secular and the holy…breaking boundar-
ies and building bridges to a contemplative life for the 21st century.Traditional monasticism
has long held this space for the human race.Yet traditional monasticism has seen its glory days
pass by, and increasingly serves a diminished role, particularly in western society.
New monasticism looks to embody this role in a substantive way; not through moral laws,
dogmas, or new creeds, but through supporting the unique and indispensable flowering of
every individual and community on earth.This support comes through dedication to a deep
and disciplined contemplative life and a life of service to all.
New monasticism is an intra-traditional manifestation of the Bodhisattva, an incarnate symbol
of our basic humanness, our “basic goodness”, and above all of our unity as one being. It is a
manifestation of “the mystical body of Christ,” the revelation of the one Being among us, in
which “we live and move and have our being.” It is to this audacious goal that new monasti-
cism dares to foresee, more than dares, sees only it, and pledges one’s life to becoming an
ordinary, disciplined loving expression of its attainment.
“Let us be in harmony in our intention,
in harmony in our hearts
in harmony in our minds
that we may live in concord.”
RigVeda X
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Prelude
“Let us establish ourselves in the divine milieu.
There we shall find ourselves where the soul is
most deep and where matter is most dense.
There we shall discover, where all its beauties flow
together, the ultra-vital, the ultra-sensitive,
the ultra-active point of the universe.
And, at the same time, we shall feel the
plentitude of our powers of action and adoration
effortlessly ordered within our deepest selves.”
Pierre Teilhard de Chardin, The Divine Milieu
The arc of our discussion will follow the way of creation…we will begin at the beginning,
which is to say with the beginningless…the original idea of Man, the Purusha, the arche-
type of the monk.We then follow its distillation through the course of time, weaving its way
into our contemporary milieu, transmuting itself into ever new forms, yet always in fidelity to
the primordial impulse.We heighten our awareness as it seeps into the practical grist of our
modern lives…and open our hearts as it disappears once again beyond the horizon of time.
We allow that bright burning sun to stream down its warmth, love, and wisdom; on us, within
us, and among us, as we give birth to the varied beauty of new monasticism…
For this we pray and in this we delight.
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The Beginningless:
The Archetype of the Monk
“I speak of an aspiration and an urge. It is not
because one wills it that one becomes a monk.
The monk is compelled, as it were, by an
experience that can only articulate itself in the
praxis of one’s life. It is an experience of the
presence of the goal of life, on the one hand,
and of its absence (of not having reached it)
on the other.”
Ramon Panikkar, Blessed Simplicity
Can there be a prelude to the beginningless? Nevertheless, here ourselves we find.We
begin our discussion with what makes a monk a monk, looking through the window of
traditional forms into the interior dimension within the human being that gives birth to the
monk.We then turn to the evolution of these traditional forms into what we call new mo-
nasticism. By evolution “we imply both change and continuity; something which is not just an
unfolding of the past, but which also makes use of an underlying identity.”1
Throughout our discussion, and particularly in its early stages, we will make generous use of
Ramon Panikkar’s Blessed Simplicity:The Monk as Universal Archetype. Ramon Panikkar was
a man of remarkable cross cultural understanding, which makes him particularly pertinent for
our discussion here. He was a Catholic priest, who also became a Hindu and a Buddhist, and
once famously remarked,“I ‘left’ as a Christian,‘found’ myself a Hindu and ‘return’ a Buddhist,
without having ceased to be a Christian.”2
In addition to his cross religious exploration, Panik-
kar held doctorates in philosophy, chemistry, and theology, spoke eleven languages, and wrote
in six of them. It is hard to find another person who was able to immerse himself so com-
pletely in such diverse cultural milieus.
1 Panikkar, Ramon, Blessed Simplicity:The Monk as Universal Archetype, Seabury Press, 1982, p. 92
2 Panikkar, Ramon,The Cosmotheandric Experience, Orbis Books, NewYork, 1993, Intro., p. v
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Blessed Simplicity, the outgrowth of a symposium between monastics from both eastern and
western traditions and non-monastic contemplatives, is a seminal work on the emergence
of new monasticism from traditional forms. It reads like a symphony from the depths, and
as one yearns to share rather than improve upon Mozart, we will quote from it extensively.
Panikkar’s book puts forward the thesis that the monk represents a constitutive dimension of
the human being, which he dubs the archetype of the monk.“…an archetype [is] a product
of human life itself [and is therefore] mutable and dynamic…To speak of the archetype of the
monk…assumes that there is a human archetype which the monk works out with greater or
lesser success.Traditional monks may have reenacted in their own way ‘something’ that we
too may be called upon to realize, but in a different manner.”3
So what is this constitutive dimension of the human being?This archetype of the monk? “We
may have no other entrance into the archetype than to study or come to know the monk
as archetype.”4
It is the monk who has most often represented this ideal among the human
family.When we look at the monk and peer deeply into “those aspects of the human being
that are most rooted in his nature… [we find that] the monk ultimately becomes a monk as
the result of an urge, the fruit of an experience that eventually leads him to change and, in
the final analysis, break something in his life for the sake of that ‘thing’ which encompasses or
transcends everything.”5
“By monk,” Panikkar writes,“monachos, I understand the person who aspires to reach the
ultimate goal of life with all his being by renouncing all that is not necessary to it, i.e., by
concentrating on this one single and unique goal. Precisely this single-mindedness, or rather
exclusivity of the goal that shuns all subordinate though legitimate goals, distinguishes the mo-
nastic way from other spiritual endeavors toward perfection or salvation…”6
Yet the monk is also a personal affair,“An indefinite number of people can realize, each
uniquely, their own perfection. Humanity is manifold. In this sense the perfect human nature
does not exist...” 7
The transition occurs when we see the traditional monk as “only one way of realizing [this]
universal archetype...If the monastic dimension exists at least potentially in everybody, the in-
stitution of monasticism should be equally open to everybody…The monastery, then, would
not be the “establishment” of the monks, but the sch4
ola Domini, the school where that hu-
man dimension is cultivated and transmitted…Here appears the consequence of our distinc-
3 Panikkar, Ramon, Blessed Simplicity, p. 7
4 Ibid., p. 8
5 Ibid. pp. 8-11
6 Ibid.
7 Ibid. p. 13
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tion between the monk as archetype, i.e., the monk as a paradigm of religious life, against the
archetype of the monk, i.e., the human archetype lived out by the monks, but which may also
be experienced and lived today in different ways.”8
All of us, at some time or another, have felt stirrings of what the monk aspires to, whether
religious, atheist, or agnostic.We have all had moments of “transcendence”, moments of deep
passion for5
justice and truth, outpourings of compassion for others in suffering, or a perfect
feeling of love towards our partner or children.These moments are part and parcel of our
human experience.They touch a hidden dimension inside of us.The monk is, in some sense,
the person who recognizes the legitimacy and the primacy of these moments. She resolves
within herself to get to the “heart of the matter”, as it were, and to explore from whence
these moments arise, to peek through the doorway into which they point.This “peering”
eventually moves beyond a mere curiosity, and becomes the all consuming goal of one’s life.
Many people today, and in particular young people, may have had such immanent and yet
transcendent experiences, and may be feeling deep within the enchantment of this calling,
yet without the desire or need to enter into a monastery or even to follow a particular
religious tradition.
8 Ibid. pp. 8, 20, 28
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New Monasticism:
Monks In the World
“May the time come when men, having been
awakened to a sense of the close bond linking all
the movements of this world in the single, all-em-
bracing work of the Incarnation, shall be unable
to give themselves to any one of their tasks with-
out illuminating it with the clear vision that their
work—however elementary it may be—is received
and put to good use by a Center of the universe.
When that time comes to pass, there will be little
to separate life in the cloister from the life of the
world. And only then will the action of the
children of heaven (at the same time as the action
of the children of the world) have attained the
intended plenitude of its humanity.”
The new monk is an ideal, an aspiration that lives in the minds and hearts of our contem-
porary generation.”9
The model of traditional monasticism was one of turning away from
the world, of simplifying one’s life, and of ren6
ouncing many of the comforts and impulses of
life in the world.Traditional monks were usually celibate, often lived apart from others and in
isolation, and aimed for the blessed simplicity that would bring them into the fullness of their
being. However,“The whole challenge of modern monkhood,” Panikkar asserts,“consists in
the impossible attempt--at first sight--to acquire by its simplicity the fullness of human life.”10
9 Ibid. p. 29
10 Ibid.
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This is what Panikkar calls “simplicity through integration…The modern monk does not
want to renounce, except what is plainly sinful or negative; rather he wishes to transform
all things…he is not interested in stripping himself of everything but in assimilating it all.”11
As for our use of the moniker new monk, Panikkar confronts the issue head on,“It could be
that in the last analysis we would prefer to do away with the word “monk” altogether and
find another less overburdened one, but this would not prove that what the contemporary
monk intends does not correspond to what the ancients were trying to do.”12
We assert that new monasticism names an impulse that is trying to incarnate itself in the
new generation. It is beyond the borders of any particular religious institution, yet drinks
deeply from the wells of our wisdom traditions. It is an urge which speaks to a profoundly
contemplative life, to the formation of small communities of friends, to sacred activism and
to discovering together the unique calling of every person and every community.
Perhaps we should pause here for a moment to elaborate on what is meant by contempla-
tive.Thomas Merton beautifully describes the state of contemplation in New Seeds of
Contemplation.“Contemplation is life itself, fully awake, fully active, and fully aware that it is
alive. It is spiritual wonder. It is spontaneous awe at the sacredness of life, of being. It is grati-
tude for life, for awareness, and for being. It is a vivid realization of the fact that life and being
in us proceed from an invisible, transcendent, and infinitely abundant Source. Contemplation
is, above all, awareness of the reality of that Source. It knows the Source, obscurely, inexplica-
bly, but with a certitude that goes beyond reason and beyond simple faith. It is a more
profound depth of faith; a knowledge too deep to be grasped in mere images, in words, or
even in clear concepts. It can be suggested by words, by symbols, but in the very moment
of trying to indicate what it knows the contemplative mind takes back what it has said, and
denies what it has affirmed…”13
“Contemplation is also the response to a call: a call from Him Who has no voice, and yet
Who speaks in everything that is, and Who, most of all, speaks in the depths of our own
being; for we ourselves are words of His. But we are words that are meant to respond to
Him, to answer to Him, to echo Him, and even in s7
ome way to contain Him and signify Him.
Contemplation is this echo. It is a deep resonance in the inmost center of our spirit in which
our very life loses its separate voice and resounds with the majesty and the mercy of the
Hidden and Living One…It is awakening, enlightenment, and the amazing intuitive grasp by
which love gains certitude of God’s creative and dynamic intervention in our daily life. Hence
contemplation does not simply “find” a clear idea of God and confine Him within the limits of
that idea, and hold Him there as a prisoner to Whom it can always return. On the contrary,
11 Ibid. pp. 33-34
12 Ibid. p. 27
13 Merton,Thomas, New Seeds of Contemplation,
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contemplation is carried away by Him into His own realm, His own mystery, and His own
freedom.”14
From Panikkar,“Contemplation is that activity which situates us in an open space from which
we can observe and contribute to the course of the universe…that activity that delights in
the well-being of all being.The contemplative life is simply life; life in its fullest sense: for some
it is the discovery of the person or of the human being; for others, the discovery of the being
of all beings.At any rate, [contemplation finds] the value of each being lies in its being what it
is, not in what it does or has…The central point is the development of the core of the hu-
man person to its fullest – in whatever sense this core or this fullness may be interpreted.”15
Traditionally, this dedication to a contemplative life stressed the primacy of being over doing,
while the new monk “stresses the unity of being and doing…true action is contemplative and
authentic contemplation acts.”16
The goal and struggle, or perhaps it is the play, of the new
monk is to incarnate the fact that the spiritual and contemplative life includes action, and
that action does not have to be in opposition to contemplation. In fact, action can become
contemplation.The new monk works toward a new way of being in the world where one
becomes an expression of Spirit, a form through which God can live and work in the world,
an empty vessel through which the Buddha-mind manifests.
Through contemplative prayer and practice one comes upon a deep state of receptivity and
listening, openness and spaciousness, and from here one senses an inner impulse and then
moves in accordance with this action. One becomes aware of a perfectly functioning field
which fits everything together into a seamless whole with the utmost sensitivity, love, wisdom,
and compassion.This awareness is not opposed to action. In fact, without this integrated
action contemplation cannot be said to be complete. St.Theresa of Avila captures this need
for action within contemplation in Christian terms:
“Christ has no body but yours,
No hands, no feet on earth but yours,
Yours are the eyes with which he looks with Compassion on this world,
Yours are the feet with which he walks to 8
do good,
Yours are the hands, with which he blesses all the world.
Yours are the hands, yours are the feet,
Yours are the eyes, you are his body.”
14 Ibid.
15 Panikkar, Ramon, Blessed Simplicity, pp. 45-46
16 Ibid., p. 46
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The new monk hears the pains and moans of a new creation taking place all around him and
cannot turn away from the suffering. He feels “that the shaping of this world is a religious and
even a contemplative concern not alien to or at odds with the monastic vocation… [and
finds that] the demons and asuras of the cold and lonely regions have been converted into
the shouts and cries of the human milieu…the daily papers with their news have been con-
verted into spiritual reading.” (BS-43, 50)The modern monk feels at the root of his soul a
calling to the contemplative life, but “cannot renounce the secular world because he does not
believe it to be secondary; cannot renounce activity in the world because he believes this to
be indispensable.”17
This leads the new monk into a radical intuition of the “holiness of the secular.”This is one
area where the evolution we spoke of in the beginning may be seen more clearly. By secular,
we refer not only to a peculiar independence from any particular religious institution, but also,
in a mysterious sense, to an independence from a purely eternal and immutable “nature of
things.” In other words, by the holiness of the secular, we mean the holiness of all that exists
in this world. Panikkar describes the secular as the “temporal character of things,” and goes
on to describe this intuition:“This temporality is now being taken not only as something that
matters, but as something definitive. Instead of being just fleeting, passing, ephemeral, the
temporal structure of the world now represents a coefficient of reality that cannot be elimi-
nated…[it] is no longer considered something you can dispense with, or even utilize in order
to reach something more important.”18
The modern monk “tends towards the secular, without thereby diminishing his pursuit of holi-
ness…Secularity represents the affirmation that the body, history, the material world and all
temporal values in general are definitive and insuperable…that it is legitimate to be involved
in temporal affairs, that time has a positive value, and that the religious person must occupy
himself with reforming the very socio-political-historical structures of reality…It means the
incorporation of the divine in the human and its impregnation of all the structures of the
material world…If this represents a mutation in the conception of the holy, it equally signifies
a parallel revolution in the experience of the secular.The secular is no longer that which is
fleeting, provisional, perishable, contingent, and so forth, but is rather the very clothing of the
permanent, 9
the eternal, the immutable…”19
This intuition naturally leads the new monk into all areas of the human arena, notably into the
areas of embodiment, intimate relationships, environmental concerns, community building and
politics. The new monk sees the body as a holy incarnation and part of her spiritual work is
in maintaining a healthy, nurturing and transformative relationship with it.
17 Ibid., p. 83
18 Ibid., p. 60
19 Ibid., p. 55-56
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New monasticism also encourages intimate relationships, both deep and meaningful
friendships and committed and loving sexual relationships. New monasticism is concerned
with discovering the divine nature and proper place of all relationships. It is not opposed to
celibacy; rather it recognizes it as a profound and genuine calling, albeit a rare one. However,
it equally recognizes that celibacy is not a necessity for the working out of the archetype of
the monk.
New monastics acknowledge the gap between idealized intimate relationships and the reality
that is most often lived out, and call on each other to help heal these wounds and to build
true intimate relationships based on integrity, trust, spiritual friendship and love.They want to
see the spirit enter into all arenas of human life, and because of this “seek a spirituality that is
not exclusively spiritual…10
Not only will [they] not scorn any human value, but [they] actually
attempt to cultivate them all…the monk loves everything that exists and is even passionate
about everything human, without excluding the material and the temporal.”20
It may be said that the new monk hears the words of Jesus not only as “The Kingdom of
Heaven is within you”, but equally and perhaps more substantively as “The Kingdom of
Heaven is among you.”They find the need to work out their salvation through relation-
ships…with each other, with the Kosmos, with their work in the world, and with Ultimate
Reality; however they may conceive of or be initiated into It.As such, no human endeavor
remains beyond their reach, and it is in their struggle to uplift all they see as valuable in the
human condition that they find their unity with one another.They feel themselves participat-
ing in the ultimate act of creation, the incarnational act of bringing spirit into form and
transmuting form into spirit.
Another point of departure from the traditional role of the monk comes in the area of
spiritual direction. More often than not, the new monastic is not drawn to the traditional
ideas of obedience to a superior or total dedication to a guru.While respecting traditional
roles and many of the successes they have borne, the new monastic finds spiritual direction
most often in the depths of spiritual friendship.A story that illustrates this new inclination
comes from a time when one author approached a quite popular spiritual teacher to ask him
if he would be his spiritual director.The teacher replied,“Under one condition; that you will
be my spiritual director as well.”
The new monastic recognizes beyond any doubt the necessity of elders, the need for spiritual
direction, and the great gift afforded to her by those who have advanced further along than
she. She struggles to develop her sense of discernment, and her spiritual mentors are indis-
pensible to her as a means to reflect back her own decision making process and with whom
to check her insights. She sees this spiritual direction as the most profound blossoming of
20 Ibid., p. 55-56
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friendship. Friendship becomes the keynote of the new relationship between mentor
and mentee, between teacher and student. One is reminded of the apocryphal story of the
Buddha and his attendant,Ananda.Ananda asks,“Dear Buddha, is spiritual friendship half of
the journey to enlightenment?”
The Buddha replies, with a grand smile,“No Ananda, it is the whole of the journey.”
This notion of spiritual friendship helps the new monk to recognize the importance of
human communities, which is how one might define “politics” in its pure sense. He or she is
interested in building communities that are sustainable, infused with a sense of the sacred,
and support their members to discover and live out their sacred vocation in the world.The
efforts to build sustainable and enriching communities extend beyond a mere comfortable
existence for themselves. In it, they see part of their mission to help all of creation; to show
once again how human beings can live in supportive, sustainable and nurturing environments.
Their care extends not only to others, but to the natural world around them and to all living
creatures.
The new monk may be an artist, a scientist, a spiritual teacher, an elementary teacher, a social
worker, a waiter. It is not so much the job that matters, as the place from which they
approach their work.Their work cannot be separated from their spiritual path.They endeavor
to bring a heightened awareness, intimacy, and authenticity to their work, whether this may
be washing dishes or feeding the poor. Obviously, there are some professions that the new
monk could not participate in, such as ones involved in the building of weapons, open degra-
dation of the environment, or the exploitation of others for profit. Most professions, however,
are not only open to new monastics, but are in desperate need of the mindfulness, kindness,
and infusion of grace that they endeavor to bring into their lives.
Monetary considerations matter not to the new monk, yet she is not naïve in these matters.
She understands the way the modern world works, and is pledged to work intelligently
within it, but she cares not for the convenient notions of “success” in our modern age, too
many of which are but thinly veiled aggrandizements of the ego and excuses for the exploita-
tion of our environment and other human beings. Our modern “productive society” is but a sad
and ephemeral notion at best for the new monk, and at worst is an insidious, demoralizing, and
demeaning way of life for the human spirit.To the modern monk, a truly “productive society”
would allow ample time for leisurely retreat, prayer, meditation, and reflection of the soul.
The key point may be summarized as the new monastic does not see a split between their
inner and outer lives.The new monk is “in the world but not of it,” as Jesus taught us to be.
He “playfully plays the game [of life in the world]…but does not abide by the rules…and in
playing changes some of the rules—at the risk of his life, obviously. For by changing the rules
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he will eventually change the game…”21
For the new monastic, there is only his or her life and how that life may best serve the
greater whole.This is an intensely personal movement for each individual, and the question
of vocation becomes an important one for the new monastic.The new monk must struggle
with this question of his “calling”, for it is as unique as one’s own individuality.
This discovery of one’s vocation, calling and gifts is once again about the unity of contempla-
tion and action. Contemplative action arises from receptivity and listening, some may say
that the action arises from a consenting to God’s action in us, or from a clear and subtle
perception of the primordial working of the Buddha-mind.This action may take an infinite
number of distinctive forms; however, it is essentially action as an expression of healing,
wisdom, compassion and love.The action itself is very unique to who we are and to the
situation we are in, and utilizes all of our life experiences and gifts. It is an action through
which we truly become who we were born to be.
Once it arises out of the contemplative space we have created in our lives, our crucial
responsibility is to say “yes” to it.This requires not only willingness, but also patience and
discernment. In doing this, we begin to answer the universal calling to incarnate the fullness
of our being and begin to bring a transforming love into the world.True contemplation is
not really contemplation in its fullest sense until it includes this “yes”, and within this “yes” also
arises a “no”.This is a “no” to all the elements of this world that violate our love, compassion,
and sense of justice.Through this process arises the prophetic voice of the new monk, the
“Sacred Activism” of Andrew Harvey, the prophet as a “Mystic in Action” a la Matthew Fox,
and the conscientization of Brother WayneTeasdale,“the awakening of a deeper awareness of
problems that require of us some kind of response, especially where people are suffering.”22
This requires the new monk to think deeply and intelligently about his actions, and about
how those actions affect the well being of all.The new monk recognizes that all of his actions
have universal consequences, whether arising from a contemplative space or not, and his
goal is to allow all of his actions to arise from his “contemplative reservoir.” He endeavors to
discover his true calling, how he may best serve the Kosmos, and trusts in the inner action of
his spirit.This is not an individual project, but proceeds in discernment with his mentors and
sangha, or community of spiritual friends. 11
In the end, it is the person’s dedication to an engaged, contemplative life and a life of intelli-
gent service to all beings that makes one a new monastic.The new monk seems to be tasked
with the impossible; to build nothing less than the Kingdom of Heaven on Earth. She cannot
21 Ibid., p. 93
22 Teasdale,Wayne,A Monk in the World: Cultivating a Spiritual Life, New World Library, 2003, p. 138
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just tear down the old society. She is pledged to build it not just for herself, but for everyone.
Especially for those who find themselves on the bottom rung of our society, the poor and
oppressed, the criminals, the mentally afflicted and sexually abused...“the salt of the earth”
as Jesus told us.
Yet her compassion does not stop there, with her keen eye the new monk sees the
desperation in the faces of Wall Street and the loneliness and despair of soul of so many
of the rich and privileged, and she works for them as well.The religious fanatics, who have
so twisted the spirit and message of love of their founders, also fall within the breadth of
her compassion.The new monk is to build this new world not by violence, but through the
force of her compassion, prophetic voice, wisdom, and love; and through the mobilization of
all those who will stand with her.That is the work of the new monastic, to incarnate a new
world that will allow for the unique flowering of the spirit of every individual and community
on Earth.
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Building Bridges:
Contemplative Life in the
21st Century
“Time is not an accident to life, or to Being…
Each existence is tempiternal…ever old and ever
new. Our task and our responsibility are to
assimilate the wisdom of bygone traditions and,
having made it our own, to allow it to grow.
Life is neither repetition nor continuation.
It is growth, which implies at once rupture
and continuity. Life is creation.
If creation is an act of contemplation, as Plotinus
says, real growth would be to reenact in a
contemplative way our partnership in the very
creative activity of reality.”
Ramon Panikkar, The Rhythm of Being
In the beginning we spoke of an “evolution”, implying “both change and continuity; something
which is not just an unfolding of the past, but which also makes use of an underlying identi-
ty.”23
As we speak of contemplative life in the 21st century we now turn our sights to a fun-
damental element of success for the new monastic movement, the relationship between our
living spiritual “elders” and the new monk. By our “elders”, we refer to those precious souls
who have gone before us in their journey to spiritual maturity, the vast majority who have
done so mainly within the structures 12
of established wisdom traditions. FatherThomas Keating,
a Catholic Benedictine monk highly regarded as a spiritual master, poses a question of great
importance to the new monk:“[T]he most precious value that the world religions have in
common is their accumulated experience of the spiritual journey. Centuries of Seekers have
23 Panikkar, Ramon, Blessed Simplicity, p. 92
R

discovered and lived its conditions, temptations, trials, development and final integration.This
wealth of personal experience of the transcendent bears witness to the historical grounding
of our contemporary search. It is not just a passing fad.At the same time, this vast reservoir
of practical wisdom inherited from the past raises an important question for Seekers. Can
one transcend the empirical ego and false self without plugging into the spiritual tradition of
one of the world religions?”24
The new monk recognizes that the world’s wisdom traditions contain within them the wis-
dom, transmissions, and lineages she aspires to assimilate within her and give birth to in the
modern world. Much of this wisdom is contained not only in our elders’ words, writings and
presence, but also in the structures that have grown up around the attempts to pass on the
wisdom of the tradition.These structures themselves help to curtail certain dangers along the
path, and have built in mechanisms to help seize and guide those moments when the spiritual
path reaches one of its many climax points. Like a “cat at the mouse hole”, spiritual directors
and the methods they develop help us to recognize these moments and to remain alert and
ready for them.They also subtly direct our efforts and orient us so that our struggles may
bear fruit. Perhaps most importantly, they serve as a trusted “cultural background” and test-
ing board for us to hone our own powers of discernment and discover our unique truth. It
would seem that they are indispensible fountains of knowledge for the spiritual aspirant, of
which certainly the new monk is.
Yet we must recognize that we are living in many ways in a post-religious and interspiritual
world. Many young people no longer connect in such a profound way with our wisdom
traditions. In recent surveys, around 30% of the American population declared themselves
“spiritual but not religious”25
, and this number ballooned to 75% of Americans between the
ages of 18-29!26
As for the future of monasticism, the world’s wisdom traditions are struggling
mightily to recruit young monastic vocations.The language of our religious institutions is no
longer speaking to young hearts and souls. Can the answer to our contemporary situation
really be to tell young people they have to connect with a religious institution in order to
come to spiritual maturity? Is it possible that the impulse driving people beyond the walls of
established traditions is itself an incarnation of the Holy Spirit?13
We believe that here we are seeing the need for a new movement; a movement that can
respond to the needs of today’s changing world while preserving the deepest truths and
insights of our wisdom traditions.We, as a generation that is still in touch with our elders,
have a solemn obligation to assimilate and pass on this wisdom to the younger generation.
However, in doing so, we cannot just pass on traditional forms, for those no longer speak to
24 Keating,Thomas, Seekers of Ultimate Mystery, Contemplative Outreach Newsletter, June 2010
25 Newsweek, 2009
26 Clayton, Phillip, Letting Doubters in the Door, L.A.Times, March 25, 2012
S

so many of our youth. Instead, we are being asked to translate those truths in a way that they
can be relevant to some of today’s most pressing questions and younger minds.We need a
movement that can articulate a new universal framework, a framework for a contemplative
life in the 21st century.This framework must be able to inspire a new contemplative life and
new contemplative communities, ones that will change hearts, transfigure lives and relation-
ships, and help us to birth a new world. In this endeavor we need the wisdom and guidance
our elders can provide. Hence we see the importance of this dialogue and a mutual desire
and need; the need for our elders to pass on their wisdom, and the need of the new monk
to receive, assimilate, and translate it for a new generation.
This dialogue between the keepers of the collective spiritual wisdom of our planet and the
path to be incarnated by these new monks is of prime importance; bridges must be built.
In light of this, and in consultation with some of our most respected elders and mentors,
we call into life a “Colloquy for New Monasticism.”We see this as a universal network of
contemplatives that brings together some of our most esteemed elders and young contem-
platives to articulate what this new path and new tradition can be. We feel that if properly
nurtured it can provide an opportunity for contemplatives, young and old, from various
traditions, to be present with each other in a way that these new inspirations are calling us
to; a way that is intimate, democratic, and reciprocal.We envision a model advocated by the
founder of the Quakers, George Fox; one of being present with each other in a way that can
enable the wisdom of the Holy Spirit to come through every one participating.This, we trust,
will inspire friendships, communities, and new frameworks for doing contemplative life in the
21st century.
We envision this new framework as a highly decentralized and yet interconnected way of
incarnating unity in diversity. It will embody a new type of leadership, a new way of building
spiritual communities, and a new way for elders and youth to collaborate with one another.
This new leadership becomes more about being able to relate to others in a way in which
transmission becomes possible, allowing everyone to discover their gifts and offer them to
the whole, and share them in a way that is free and non-hierarchical.At times it may not even
be clear who the leader is, for leadership just happens as everyone discovers their gifts and
engages them in service of compassion and justice.
We envision all communities subscribing to some general principles, but being free to
actualize new monasticism in a way that feels true to their vocation, as individuals and as
communities. Some communities may reflect a more formal monastic life, with vows and
robes, while others may be very much embedded in the world, yet deeply centered in the
contemplative way of life. Each one could create a path that is integrated, that does not see
contemplation and activism as opposing factors in life, and that is committed to transfiguring
all domains of life, be they personal, institutional, religious, economical, or political.
T

Individuals within a community could embody different vocations as well.These communities
become a way for those who aspire to a contemplative life to come together and begin to
“build the Kingdom of Heaven one friendship at a time.”This can be true of small networks
of friends as well as larger intentional communities. Each community will have a unique
expression and each may have a slightly different spirituality. Some could be Christian, some
Hindu, some Muslim, some Buddhist, some Jewish, some a mix of two or more traditions, and
some more purely interspiritual...yet all would have a resonance with basic principles. 14
What are these basic principles? His Holiness the Dalai Lama begins to articulate them in
his new book, Beyond Religion: Ethics for a Whole World. In it, His Holiness argues that “the
time has come to find a way of thinking about spirituality and ethics that is beyond religion,”27
and he attempts to create a basis of shared values through what he calls “inner values.”
“By inner values I mean the qualities that we all appreciate in others…We all appreciate the
inner qualities of kindness, patience, tolerance, forgiveness, and generosity, and in the same
way we are all averse to displays of greed, malice, hatred, and bigotry. So actively promoting
the positive inner qualities of the human heart that arise from our core disposition toward
compassion, and learning to combat our more destructive propensities will be appreciated
by all.”28
27 The Dalai Lama, Beyond Religion: Ethics for aWholeWorld, Houghton Mifflin Harcourt, 2011, Intro., p. xv
28 Ibid., p. xi
U

An Interspiritual Path
“The essential marvel of the divine milieu is the
ease with which it assembles and harmonizes
within itself qualities which appear to us to be
contradictory…
In the divine milieu all the elements of the
universe touch each other by that which is most
inward and ultimate in them. There they
concentrate, little by little, all that is purest and
most attractive in them without loss and without
danger of subsequent corruption…
At the heart of the divine milieu…things are
transfigured, but from within. They bathe
inwardly in light, but, in this incandescence,
they retain—this is not strong enough, they
exalt—all that is most specific in their attributes.”
The word interspiritual was first coined by Brother WayneTeasdale in 1999 in his book,
The Mystic Heart: Discovering a Universal Spirituality in the World’s Religions. In the last
decade, the interspiritual movement has exploded onto the scene, now registering close to
50,000 hits when searched on Google.The word was used to denote the phenomenon of
the world’s wisdom traditions moving beyond interfaith dialogue (which refers to the tradi-
tions coming together to learn about one another, their beliefs and rituals, and engendering
deep respect and trust with one another through dialogue) to the actual sharing of “spiritual
technologies” and mystical realizations with each other on an experiential level. It also con-
noted a dawning recognition that the world’s wisdom traditions, far from being at odds with
V

each other, could be viewed as a common heritage of humankind’s spiritual wisdom;“…
varied insights scattered like so many precious seeds among the religions are viewed as
belonging to the inclusive domain of the mystical.”29 15
Brother Wayne intuited the “spiritual but not religious” movement, and predicted that inter-
spirituality would embody the future direction of humanity.“The real religion of humankind
can be said to be spirituality itself, because mystical spirituality is the origin of all the world
religions. If this is so, and I believe it is, we might also say that interspirituality—the sharing
of ultimate experiences across traditions—is the religion of the third millennium.”30
Dr. Kurt Johnson, in his new bookThe Coming Interspiritual Age, makes a powerful argument
for seeing the interspiritual movement in the context of humankind’s evolutionary process.
Dr. Johnson describes interspirituality as “the natural discussion among human beings about
what we are experiencing…about who we are, why we are here, and where we are going…
interspirituality is [also] the movement of all these discussions toward the experience of
profound interconnectedness, unity consciousness, and oneness.”31
Dr. Johnson goes on to further expand upon Brother Wayne’s vision,“the primary vector
of our species’ spiritual and ethical development wasn’t any one of the world’s countless
spiritual paths, but the shared direction of all of them…their historical development has been
a single experience on behalf of humankind—an unfolding existential convergence continu-
ing to this day and defining an aspect of the maturation of our species…Interspirituality, then,
starts from a different understanding of religion. Even as a teaching, it begins with the view
that the entire religious experience of our species has been a single experience that has been
unfolding through many lines and branches, together empowering our species for ever higher
evolution. In other words, interspirituality recognizes a common experience within all spiritu-
ality. It acknowledges a shared origin, shared process, and shared maturing.”32
Interspirituality in this context is concerned with the human family as a whole.This leads one
to an intuition of what might be called the tradition, the human tradition.The human tradition
sees all of Humanity in the evolutionary process of maturation. Here Humanity finds itself
responsible not only for all of its constituent parts, fellow human beings, but also for all
creatures on our planet and the well being of our mother earth, Gaia.The human tradition
recognizes that to shoulder our responsibility we must strive for spiritual maturity and find
ways to assimilate and pass on the collective wisdom of our race.This tradition “knows no
29 Teasdale,Wayne,A Monk in the World, p. 175
30 Teasdale,Wayne,The Mystic Heart: Discovering a Universal Spirituality in the World’s Religions, New
World Library, 1999, p. 26
31 Johnson, Kurt,The Coming Interspiritual Age, Namaste Publishing, 2012
32 Ibid.
W

bounds” except those of the human race itself. In this blossoming, we are all integral parts,
yet we all also contain the whole.The microcosm is a reflection of the macrocosm.
So how is the new monk to approach this understanding in terms of their own spiritual path?
To be sure, some new monks are and will be called to incarnate their path within a particular
established wisdom tradition.Yet they must also be willing to view paths other than their own
as wholly legitimate ones leading to spiritual maturity.TheVedanta Society, the monastic order
based around the spiritual genius of Ramakrishna, an Indian saint, embodies this philosophy.
Within theVedanta Society itself four main paths are articulated; the path of bhakti yoga,
the path of devotional love; karma yoga, the path of selfless service; jnana yoga, the path of
knowledge through nondual realization; and raja yoga, the royal path of meditation.
However, practitioners are asked to choose only one path and concentrate on that. Even
very advanced practitioners are discouraged from engaging more than two.Yet, all paths are
recognized as wholly legitimate and fruitful, as are the paths found in other wisdom traditions
outside of theVedantic tradition.
Many new monks will also be called to follow the path that has been carved out by the
majority of our elders.This consists of growing strong roots in one tradition, and from that
vantage point branching out to drink deeply of the wisdom of varying traditions.This can
be seen in the example of Christian monks becoming Zen roshis or cultivating the advaitic
experience (non-dual realization) found in the HinduVedas and Upanishads.There are many
examples of this path, including the examples ofThomas Merton, FatherThomas Keating,
Brother David Steindl-Rast, Father Bede Griffiths, Brother WayneTeasdale, and many others.
This path has been so popular that it has become somewhat of a clarion call among many
of our elders that one should become firmly established in a particular tradition before
experimenting with others. 16
However, the new monk may not always find one of these more traditional paths to be the
case, and there are other roads the new monk may take.There is the way of “multiple reli-
gious belonging”, recently discussed eloquently by Matthew Wright, a young contemporary
new monastic, in his Master’s of Divinity thesis, Reshaping Religion: Interspirituality and Mul-
tiple Religious Belonging.This path includes visionaries such as Lex Hixon and Father Henri Le
Saux, also known as Abhishiktananda.This path consists of fully embedding oneself in multiple
religious traditions.As Wright explains,“Such a person does all she can to truly understand
the new tradition from the inside out—taking initiation and involving herself in the com-
munity, worship, study, and prayer of the second tradition, while also maintaining the similar
requirements of her original tradition.As is obvious, this requires hard work, and it is not for
everyone. Because of this, I place multiple belonging in the special category of vocation. It is
essentially an act of faith, and one must be so called…”33
33 Wright,Matthew,Reshaping Religion:Interspirituality and Multiple Religious Belonging,M.Div.Th.,2012,p.12
X

“Different religious traditions, on the level of doctrine and historical formulation, are often
contradictory, and the multiple-belonger must confront this reality head on, if they are to
maintain honesty and integrity.They stand fully in both worlds, allowing the apparent contra-
dictions, and often historic wounds inflicted by one tradition on the other, into their souls.
Out of this tension, one waits for something creative and healing to emerge—which requires
deep trust in the calling.”34
There is also a more wholly non-traditional path, which we would like to discuss more fully
here, as it has been the path traversed by the authors. It is perhaps the least articulated one
to date. For lack of a better word, we refer to it here as an interspiritual path, though we
note that all of the ways mentioned above may be considered interspiritual.This interspiritual
path may not include being fully embedded in any of the existing wisdom traditions. It stems
from a universal recognition of the potential of the human being for spiritual maturity as the
basis of one’s path, and cognizes clearly the interspiritual vision of the wisdom traditions as a
common heritage for humanity. It also hints at a more radical understanding of our spiritual
traditions. Not only are they all paths to spiritual maturity, but in a mysterious sense one feels
that they may complete one another. 17
Each wisdom tradition may hold a puzzle piece as to the ultimate flowering of Humanity.
This view recognizes that each tradition has explored and emphasized subtle differences of
the human experience, thereby becoming experts on differing aspects of our human poten-
tial, as well as discovering potential pitfalls and ways to navigate them as we journey along our
path. Each tradition contains pure gold nuggets of human understanding, but none have
a complete picture. In this understanding of interspirituality, each tradition is both teacher and
student, having both something to offer and to learn. InThe Mystic Heart, Brother Wayne
proclaimed,“In the end, I am convinced that the religions complete one another’s under-
standing of ultimate reality.”35
If the new monk finds himself on this path it will most likely be out of a sense of being “guid-
ed” into it. However, there are dangers that one should be aware of when embarking on this
path. It should not be undertaken simply out of a sense of curiosity or exploration.While
those traits are encouraged, they are not sufficient.This path requires the guidance of elders
on traditional paths and a high level of integrity and responsibility.The new monk must be
keen to dig deep rather than shallow wells, to choose one’s spiritual mentors wisely, and to
remain vigilant of the confrontation with one’s own ego.
One must avoid the “new age” pitfalls of walking a shallow spiritual path that comforts rather
34 Ibid.
35 Teasdale,Wayne,The Mystic Heart, p. 26
Y

than transforms the ego. One thing the new monk can be sure of; that he will encounter
parts of the journey in which he will shrink from the true transformative process of the
contemplative life, as have all who have gone before him. Demanding as it does, perhaps
many times over, an uncompromising “death process”, the new monk on this path must
soberly asses whether without the framework of a traditional wisdom tradition and the
guidance of an established spiritual mentor who has walked the territory before him, will he
really be able to see himself thru?
One might ask, why even mention a “new path”? Is not the spiritual path already fraught with
such difficulty that we may be only adding burdens to an already Herculean task? And who
cannot doubt these pitfalls as one surveys the deadened spiritual milieu of the new age, the
shallow “feel-good” and “positive thinking” spiritual paths, too afraid to confront their shadow
and deal with the dark cocoon of spiritual alchemy? This is a difficult question to answer. Per-
haps it will suffice to say that the new monk on this path has a deeply felt sense that it would
be a rejection of her true “path” to do otherwise.
She feels at the root of her soul that her relationship with God, her identity with the Buddha-
mind, Life Itself, has guided her into it; and continues to guide her through it. Her fidelity is
to this impulse, to this inspiration of Spirit, and she could no more rid herself of it than she
could her own heartbeat. She seeks and needs the guidance and discernment of her elders,
but her spiritual maturity, her path, is ultimately her own responsibility, and belongs to her and
her alone.The fruits of her path belong to all.
We have found that an invaluable aspect of this path, in addition to a disciplined, daily spiritual
practice such as meditation, mantra recitation, or “present moment” and awareness practices,
is building relationships and receiving spiritual direction from our elders.When this is done
with integrity, respect, humility, surrender and deep spiritual yearning, one may receive from
these elders a true and authentic spiritual transmission.Yet this transmission is not based on
one’s complete acceptance of the elder’s tradition. It includes elements of the tradition, but is
in essence the elder’s experience of Ultimate Reality as he or she has experienced it within
their tradition.They are passing on their lived experience of this human life and its relation-
ship with Ultimate Reality.
This infusion process requires a certain humble disposition, one which is not naturally culti-
vated in our Western societies. It concerns, in a sense, the ability to “bow” in deep gratitude
to another.TheVenerable ChogyamTrungpa captured it well when he once said [paraphras-
ing],“Transmission is like pouring tea into a cup.The cup must be lower than the teapot.
This is just a statement of fact. It does not contain any hierarchy. If the cup is not below the
teapot, the tea will not end up in the cup.”
Z

This path is perhaps a great bridge of incarnate understanding for a new generation. It is a
path that may be able to assimilate many of our spiritual lineages without becoming fully
embedded in, or beholden to, the religious frameworks that surround them. It is particularly
those on this path who are tasked with bringing into existence an understanding for the
youthful generation who aspires to the great ideals of humanity, but needs the deep wisdom
of our collective spiritual paths, elders, and transmissions to embody those ideals. It is not a
theoretical path, but one that has grown out of the praxis of the authors’ lives.
All paths of an interspiritual nature are revolutionary.While they may not lead to a complete
understanding of Ultimate Reality, they certainly increase our understanding of Humanity
within Ultimate Reality.They require us to re-evaluate our traditions in the light of contem-
plative experience, in the revelations of other traditions, and in the context of what we have
learned about the world through science and psychology.They also ask us to be mindful of
the impulse that is incarnating in the new generation, and how we might pass on the wisdom
we have inherited. 18
We end this section with another gem of wisdom from BrotherTeasdale’s A Monk in the
World, capturing some of the pitfalls and pearls of these interspiritual paths:“In a sense, to
pursue an intermystical spiritual life is to be a real pioneer of the Spirit. It is not an easy path
to travel, because not many maps exist yet, and many people fear losing their way, but it yields
rich deposits of wisdom along the way. If we trust, keep moving on, and share our experience
with others, while seeking their advice, we will be fine. In fact, uncertainty can lead to even
greater spiritual realizations.Without the familiar rituals and beliefs of our tradition to fall back
on, we sometimes come closer to realizing the true goals of religion.”36
36 Teasdale,Wayne,A Monk in the World, p. 175
26

Epilogue:
Touching the Horizon
“’There is no word impossible for God.’
And this is precisely the task, to achieve what
at first glance seems quite impossible: to unite
Heaven and Earth, Flesh and Spirit, the World and
God, Masculine and Feminine, Secular and Sacred.
‘The Buddha Way is unattainable.
I vow to attain it!’”
Ramon Panikkar, Blessed Simplicity
We situate new monasticism in terms of a movement, an organic arising of a deep
desire to live a meaningful life and serve the world through our work and our
compassion. It grows out of the desire to incarnate a contemporary spirituality, one that
drinks deeply from the wells of human wisdom that have been dug throughout our ages,
but one that also speaks to our modern sensibilities, to the unique occurrence of the com-
ing together of the human race as one world, and that addresses the multiple and complex
needs of a humanity in the throes of transition into a new and better world; a world where
our differences are understood within the context of our unity as human beings, and where
our diversity is celebrated, encouraged and supported; a world where what we do is worth
much less than who we are, and what we produce is judged in terms of its sustainability
and its contribution to the betterment of human relationships and the easing of suffering on
our planet.The new monk may well be the beginnings of a physical manifestation of what is
already true in the spiritual worlds, where a connected and collaborative effort of spiritual
energies and truths work together and in harmony for the good of all life on our planet.
This can be seen in the new monk’s ability to move seamlessly between wisdom traditions,
art, music, solitude, hard work, community, and friendship.
27

New monasticism is a search for the deepest humanity in us all. It is in this search that we are
all united, not only to our fellow “monks”, but to all who long to birth a new world that lives
and breathes of the Spirit, to all who desire to come to the utter depths of their being, and
then to enter the world through that doorway.A new monk is one who feels the calling to
her own Evolution, her own depth of Spirit, her own transformational path, and responds.
She embarks on this path in order to better serve all of Life, not knowing where this journey
will take her, but knowing that she can no longer view anything in her life as separate from
this journey. She is motivated by her ideals of love and compassion for others, as well as an
impenetrable belief in theTruth and Reality of human spiritual maturation; of its transforma-
tive power, grace and sustaining ground. She is committed to serving the world in growing
degrees of sacrificial love, skillful wisdom, and joy.Any such person may rightly be called a
“new monk.”
28

A Note on Praxis
Praxis is the process by which a theory, lesson, or skill is enacted, practiced, embodied, or
realized.Without praxis, the vision remains just that, a vision.The interspiritual movement
has grown exponentially in its first decade, and there is much to learn from the work that
has been done. Praxis, or how we work out these theories, ideas, insights, and realizations in
the practical details of life, and in the midst of a society which not only does not support the
contemplative life, but in many ways is outright hostile to it (at least in the Western world),
is for us at the “heart of the matter.” In bringing forth the following vision, we must be willing
to learn from the past, to constantly reassess both our theories and how they are being
applied, and must stay true to Jesus’ dictum,“By their fruits ye shall know them.”
Authors
Rory McEntee is a contemplative rooted in the tradition of interspirituality and new monasti-
cism who works at an intersection of spirituality, education and culture.As a close friend and
mentee of the late Brother WayneTeasdale, he was part of the founding of the interspiritual
movement. During that time he participated in dialogues and collaborated with many world
spiritual leaders, including His Holiness the Dalai Lama. Currently, Rory is the administrator
for the Snowmass InterSpiritual Dialogue, formerly known asThe Snowmass Conference,
founded in 1984 by FatherThomas Keating, and a member of the Leadership Circle forThe
Community of the Mystic Heart. He works and collaborates with spiritual leaders from
various traditions and is particularly interested in deep, contemplative formation processes
for young people that can emerge from collaborative and intergenerational friendships
among contemplatives. He credits elders like Joshi Baba-G, Fr.Thomas Keating and H.H. the
Dalai Lama as his inspirations and mentors. Rory can be reached at: rmcentee21@gmail.com
__
Adam Bucko is an activist, karma yogi, spiritual director to many of NewYork’s homeless
youth and an advocate for a contemplative approach to social change. In 2004,Adam
co-founded the Reciprocity Foundation, an award winning nonprofit that empowers home-
less and at-risk youth to break the cycle of poverty. Inspired by the spiritual legacy of Fr. Bede
Griffiths,Adam recently founded HAB, an interspiritual “new monastic” fellowship for young
people which offers formation in radical spirituality and sacred activism.The goals of this fellow-
ship are to provide spiritual direction and contemplative mentoring, connecting young people
with elders and mentors in order to build a movement of small communities who dedicate
their lives to a contemplative life and to inspired, transformative action in the world. He is also
a member of an intergenerational steering committee ofThe Contemplative Alliance, an orga-
nization that brings together contemplatives and spiritual activists across traditions to address
social problems and world issues.Adam can be reached at: adam@adambucko.com
29

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