Michael Downey, _Trappist: Living in the Land of Desire._ (Mahwah:
     Paulist Press)

     Review by A A Aziz

This is a large book with voluminous space between the lines and
encircling the edges. This book was designed to reflect its
contents on a multitude of levels. "To know how to read a book is
a whole way of life," says the author. The book is an embodiment of
modern orthodox Catholic mysticism. The text refers to nothing
outside of Roman tradition and contains a depth and maturity of
contemplative idealism. This is a multi-purpose project, written
to effectively fulfil roles of spiritual tourist gift, right
through to a deep explanation of Christian mystical theology. The
text reads as prose. The pictures are artistic yet detached.

The subtitle, "Living in the Land of Desire," refers both to the
external world and the interior landscape. Michael Downey explores
the monk's relationship between two desires; the deepening desire
for God overcoming the desire for worldliness. Section one is a
detailed historical perspective with perfectly executed colour
photographs of Mepkin Monastery, Carolina, USA.

Mepkin is built on a donated slave plantation, the name surviving
from a forgotten indigenous tongue. In the second part, "The Heart
of the Monk," the photographs become black and white. The stark
attributes of the monastic strict observance are explored. An
idealisation reaching into the difficulties of a medieval heritage.

God is seen in the diversity of human experience through study,
prayer, filial devotion and gratitude in everyday occurrence. The
inevitable dilemma of an incongruous lifestyle are widely explored
in the arduous routine, absence of God s continual presence and
reminder of "the other". A whole chapter deals with boredom,
calling it, "Sacred Wednesday." Often the difficulties provide
opportunities for an increasing understanding of the purpose and
function of the monastic life. In hardship the spiritual maturity
is found.

The Incarnation, the sacramental Eucharist of transubstantiation,
is central to Christian orthodox mysticism. The development of a
mature understanding of human embodiment centers around a
heart based devotion. Work is sufficient for the maintenance of the
body. Celibacy is not considered a major difficulty; maintaining
the monastic discipline of day to day living is. The traditional
misery of hair shirts and flagellation is never mentioned. Now
physicality is sublimated into the acceptable form of fasting and
night vigil. Physical ascetic torture is replaced by mental
anguish.

Though the monk and particularly the Abbot attempt to embody
Christ, there is a lack of Christ's wandering. The removed and
stationary life is emphasised. The monastic tradition is slow to
change. Clearly evident in the need to justify an alien and bizarre
lifestyle is a lack of humour, lack of warmth, lack of joyous
humanity. All these qualities seem subservient to a serious
striving beyond such limitations, supposedly through them. The monk
s vocation is suffering suffused with joy. It is a harsh expression
of a religion born of agony that promises redemption. Whatever is
gained from such a highly disciplined life, the monk is constantly
questioning its validity. This seems to detract from the very
purpose, which is purportedly the mystical and spiritual
development of the participants.

We could expect no overt comparative influence from other mystical
traditions. No need to explore the relevance of such an eccentric
lifestyle to those devoid of a Christian call or vocation. The
justification is in the very difficulty itself. No need to
understand or bring in psychology. Though the role is recognised,
there is no insight into the fringe behaviour of the societal
outsider. The author has clearly studied widely and applied it
narrowly; conventionally within the expectations and necessities of
being part of a conservative Catholic tradition. Indeed the
Trappists are historically a return to the Strict Observance of the
Rule of St Benedict and the original monastic impulse. 

It is this very isolation that negates "listening;" the primary
function of the embodiment of the Benedictine Monastic Rule. The
travelling "Parfaits" of the Cathars will never be heard for they
are vanquished Gnostic heretics. The male Transvestite fetish
devotees; marrying Krishna, will never be marveled at for they are
idolaters. The Tendai Buddhist Marathon runners will never run
in the Mepkin Gardens for they are atheists. Yet, all contain
elements of similar fanatical devotion. The Kundalini serpent will
remain coiled, the tantric yogas will be ignored, the practices of
Zen martial arts will not be wrestled with as Daniel wrestled with
the Epiphany. Shamanic health enhancement is no substitute for the
message within suffering. The breath science of numerous traditions
will never interfere with the Mepkin monk's tranquility. We are
dealing with hundreds of years of narrow confinement.

Justification of extreme behaviour is unnecessary for the
individual where it produces desired results. If these are in the
personal and subjective understanding, then mystics will
continue to indulge in difficulties and privation. If one is
examining or studying contemporary Christian mysticism, here is a
book that offers insights and depth of a surviving and vibrant
tradition that produces the like of Thomas Merton. Recurrent themes
include: solitude, alienation, relationships, solemnity, hardship
and hope. 

Michael Downey says, "If you have known, then what you have known
is not God. At least not the fullness of God. If you want to be
sure of the road you are on you must close your eyes and keep
walking in the dark." To quote one of the founders of Mepkin,
Brother Moses, "Those great big oak trees out there were just once
little nuts that held their ground."

Link to Paulist Press