Approximately 1500 years ago bands of people who were native to the Americas journeyed from all directions to gather around the four lakes region that is now known as Madison, Wisconsin. They came together to celebrate their lives, their traditions and their wider community. They embarked upon their pilgrimages in the summer and early fall, when the weather was temperate. They hunted and harvested in the bountiful forests. They fished in the clear waters. They fashioned tools and prepared meals. They h onored the mysteries of life and death. They lived in harmony with their Creator and one another. They recorded their presence on this land of abundant resources by creating earthen sculptures that we call Indian mounds. Many of the mounds were effigy sha ped in the form of the animals that thrived during the late Woodland period of 600-1200 AD. The mounds were thought to represent the various clans which were closely associated with the animals. The majority of the mounds also served as burial sites.

In the four lakes region there were once over 1,000 individual mounds registered in the State Historical Society archives. Most of them were located near lakes or streams on what is now considered prime real estate. Today over 80% of them have been des troyed, due to farming, construction or vandalism.

One of the mound groups on the northern shore of Lake Mendota was located on the crest of a hill about 1/4 of a mile inland. The small group of four mounds contained a curved tailed panther whose graceful tail arched for 287 feet beyond its body; a str aight tailed panther and two eagles. Nearby was another eagle mound and several oval shaped linear mounds which were up to 250 feet in length.

Halfway around the world, during the same time period, there was a visionary Italian monk who lived in the turbulent times of Roman unrest. He fled the city and journeyed into the desert, where he lived in a cave and dedicated himself to the sole purpo se of seeking a right relationship with God. After years of nurturing his spirit in the quiet landscape, cultivating prayerful contemplation in solitude, reading his bible, and ministering to those who sought his counsel, he was asked to return from the w ilderness and lead a monastery. He eventually established twelve monasteries and in the process he wrote a one hundred page document entitled the Rule of Benedict, which offered definitive direction for the monks and established an ordered way of life tha t gave security and stability to their community. He called it a "little rule for beginners." It contained directions for all aspects of the monastic life. Based on his interpretations of a wealth of scriptural passages, it provided guidelines on how the monks could live in union with God and other people through a life of prayer, study, work, hospitality and communal life. Before Benedict's time, monastic women and men were expected to spend their entire days in prayer, so his ideas were a radical depart ure from the customary practices. Benedict also believed that it was essential to live in harmony with nature and to be good stewards of the earth, since nature reflects the spirit of God. His "little rule" eventually became the way of life for many commu nities of women and men throughout Europe.

In his own monastery he introduced the practice of tilling the land, rotating crops, as well as offering hospitality to strangers who sought refuge. Benedict was actually the founder of the concept of our modern day motels. Members of the Benedictine O rder were to seek the Christ in each person who entered through their gates.

In 1874 a community of women from a Benedictine monastery in the Swiss Alps set sail for America and settled in Maryville, Missouri. Later they moved to the Dakota territory to work with Native Americans on a reservation. Their next move was to Sioux C ity, Iowa, where they established a hospital and a school of nursing. And then in the early 1950s they responded to a request from the local Bishop to establish a girls preparatory high school in Madison, Wisconsin.

The sisters initially purchased 43 acres of open pasture land that had once contained a curved tail panther Indian mound group on top of the hill that overlooked Lake Mendota. They built and operated an academy that included a spacious chapel with a pa noramic view of the majestic lake. Their land contained a small oak forest and a spring fed, nine surface acre glacial lake that was 10,000 years old. Their parcel increased to 130 acres a few years later, when their neighbor invited the sisters to stewar d his 87 acres of farmland.

In 1964 the Academy hosted three Taizé community monks and together with the sisters, they began leading ecumenical retreats. The Taizé community in France is a Protestant based monastery that is known for its pioneering philosophy of ecumenical inclus ion of brothers from a wide variety of Christian denominations.

The sisters also invited a local Protestant group of religious leaders who called themselves "Interfaith Dialogue" to hold their regular meetings at the Academy. Each time they met, they would join the sisters for midday prayer and conversation. Soon t here was an ongoing interchange between them. This group encouraged the sisters to consider the concept of becoming an ecumenical retreat and conference center. With the impetus of the Vatican Council, which also supported dialogue with other Christians a nd the blessing of their Benedictine order, they made the transition in 1966. Their legendary networking and outreach to people of all faiths was officially instituted.

Religious leaders from non Christian backgrounds were also welcome to attend the Center and there were Buddhists, Bahais, Hindus, Jews, Muslims and traditional Native American guests who joined Christians from all denominational backgrounds. In 1979 th e Dahli Lama visited the Center and conducted an open religious service with 500 of his monks in the chapel.

Over the years the Center offered 30-40 retreats annually. In addition to their own sponsored retreats, the sisters provided hospitality to many church, nonprofit and private groups. In 1998 there were 340 groups that utilized the Center and approximat ely 10,000 individuals who made a total of 25,324 visits.

In the 1980s urban sprawl began to creep toward the scenic site of the Benedictine owned land. In 1985 a developer purchased the contiguous property with plans to construct a golf course and an ambitious number of luxury homes. He approached the sister s with his plan to purchase "the hill" and persistently attempted to obtain it.

This pressure to purchase the property was the instigating factor in challenging the sisters to reevaluate their presence and mission in the Madison area. By this time many of the original sisters had retired and two remaining sisters, Mary David Walge nbach, the prioress and Joanne Kollasch, the director of Monastic Formation were overseeing the work and spiritual life of the monastery. After prayerful consideration, in depth discussions with their wider community of sisters and consulting with their b oard, they decided to remain on the land. Thus they were honoring one of their main promises, which is stability of place.

They also decided to continue in their direction of ecumenical inclusiveness and open their monastery to include baptized Christian women of all denominations. This placed them in the distinctive category of being the only Benedictine community in the United States to become ecumenically inclusive. Their decision was a natural progression from their past 30 years of participating in interfaith hospitality. But for the Catholic community it is often viewed as a controversial departure from tradition. Wh at has it been like for the sisters to be in such a singular position? Sister Mary David explains that there is a wide continuum of feelings she has had in response to their vision. She has had her moments of doubt and has often wondered what God is askin g of her community. She certainly has fielded a polarity of reactions to their position from very affirming to harshly negating. But that is how she understands the ongoing process of spiritual discernment. She takes courage in the support of her communit y's decision by her peers in the American Benedictine Leadership, who represent 4600 sisters.

Presently there are two candidates in the formation process, a Presbyterian and Episcopalian. The community is actively recruiting other interested women from the ages of 25-50. The exploratory process often lasts for months and enables initiates to ex perience what it is like to live as a sister. As Mary David emphasizes, the decision to become a sister is made carefully and prayerfully over a long period of time and cannot be rushed. Listening and understanding God's call for each individual is an ong oing challenge.

In the meantime, the monastery has also been involved in several other group formation opportunities. One of the most enduring examples is the Community of Benedict, which formed in 1980 with 26 men and women from various Protestant and Catholic backgr ounds. They have met every 2-3 weeks for the past 18 years to support each other as they incorporate Benedictine values in their families and professions. They share scripture, personal journey literature, and stories about the ongoing nature of their fai th. They break bread together, pray with one another, go on retreats as a group, and contact one another if anyone is in need between their meetings.

Another example of sharing Benedictine spirituality is known as the Oblates. It offers men and women of all Christian backgrounds a way to integrate the Benedictine values into their daily life. After spending the last year in preparation, a group of 1 1 individuals will ritualize their commitment as Oblates in March of 1999. Another group is in the formation process and anyone who is interested is encouraged to contact the monastery for further information.

Unity of humankind is another important emphasis in Benedictine life. Often Benedictine sisters from other nations spend time at the monastery in Madison. Since 1994, 25 sisters have come to live and learn English as a second language; spend their sabb atical time; or pursue their studies at a university. The sisters have ties with women's monastic communities in Asia and Africa and support projects of Benedictine communities in China and Nigeria.

Probably the most familiar aspect of the sisters' hospitality is their ongoing commitment to receive guests who have come for personal retreats. In 1998 there were 384 individuals who made 665 visits to the monastery. Writers came to work without inter ruptions; mothers came who needed respite from their children's demands; businessmen came to be able to make some clear decisions; and couples came to strengthen their relationships.

Persons of all religious backgrounds are welcomed, as well as those who do not belong to any church. Everyone who feels the desire is invited to come and be a part of their sacred space. Guests on retreats are free to determine their own needs at the o utset of the stay. They may come for a day or a week or an hour. They may live in one of the hermitages on the perimeter of the property nestled in the woods and spend as much time as they need in complete solitude. Or they may choose to take a room in th e monastery, join the sisters for common meals, and attend the regular prayer times that are held in the oratory. They may access the library for reading materials or spend their time hiking the trails and being in nature. They may sit beside the monaster y garden or walk in the apple orchards. They may ask for spiritual guidance, which will be provided for them in individual sessions. The sisters respect the call of spirit within each person. According to Sister Joanne, they trust that the space they have provided will enable people to grow in relationship and mindfulness with God, themselves and others.

As I drove out for my interview with the sisters, I realized it had been several years since I had visited the monastery. I noticed the small wooden sign at the outskirts of the city indicating that the Saint Benedict Center was 2 miles ahead. Unfortun ately, the scenic beauty of the countryside that I had remembered had given way to the encroaching growth of new buildings. Just before I reached the Center, I saw the chemically enhanced bright green grass of the golf course, which was bordered with a co ntinuous progression of ostentatious homes.

Turning into the driveway, I was relieved to see the acreage intact with its huge oak trees and rolling hills. A low walled, carefully tended garden with an ornamental crab apple tree in its center was situated directly in front of the monastery. As so on as I approached it, I sensed the aura of peacefulness that has become a trademark of this spiritual haven. I heard the resonating sounds of the bells, which symbolize "the connection between heaven and earth." Their clear tones ring on the hours and ha lf hours and announce the times for daily prayers. Just inside the entrance door was an alcove, with a vaulted, light oak paneled ceiling and full length windows that separated it from the reception area. It reminded me of our church narthex, the interim space before one enters the sanctuary. I automatically began to shift gears by taking a deep breath and appreciating the quiet simplicity around me.

The tasteful, uncluttered interior was highlighted by the continuation of the warm toned wooden boards in the ceiling. I was aware of a sense of calmness and serenity within me. My eyes were drawn to the single tapestry wall hanging of a square cross a gainst a gradient background of sunset yellow, orange, rose, purple and blue hues. As I gazed at the image, it reminded me of balance and symmetry.

Just down the hallway, I discovered a small dining room which was well stocked with breakfast and snack provisions. An inviting bowl of fresh fruit and a jar of homemade cookies beckoned me. One of the wall icons depicted Sarah and Abraham receiving gu ests and treating them cordially—a reference to the biblical passage about not realizing when we might be interacting with angels. Looking out of the wide dining room window, I saw a variety of songbirds visiting the several well stocked feeders under the huge, sprawling pine trees.

Common prayer times are held three times a day in the simple oratory which offers a contemplative atmosphere. There is also a meditation chapel that is available for personal prayer. A three foot high, square, black marble font is located in front of t he oratory and provides an ongoing, soothing sound of running water. On the inside wall there is a reproduction of the statue of the black Madonna that is located in Einsedeln, Switzerland. She seems to bless all who enter this worship space. The windows are fitted with seed glass, so that the natural light may enter, but it is softly muted.

At the far corner of the building is a 4000 volume ecumenical library and a lounge area which faces an engraved fireplace. The words: "That all may be one," refer to John's gospel that we are all united in Christ.

Upstairs, where the guest rooms are located, the only phone may be found in a small booth at the end of the hall. Conspicuously absent are any wall clocks or radios. As I explore the building, I am lulled into a state of tranquillity. I realize that th is special space which has been intentionally created to bring rest, harmony and comfort to the spirits of all who enter has affected me in the same manner. It is an environment that stands apart from the rest of the world and offers us a temporary respit e from our hectic lives.

The Benedictine concept of hospitality does not end with human beings. It extends to the creatures on earth and the earth itself. Preserving the pristine beauty of creation is essential, so that it may be shared with the guests. Part of their mission s tatement includes: "a reverence for creation and a sense of the sacredness of our surroundings."

The sisters are currently involved in two extensive environmental projects on their property. These projects have opened up the communication between the monastery and the secular community. Due to persistent efforts, grant writing and attending many p ublic meetings, the sisters have galvanized local, state and private agencies to help defray the total cost of $400,000. A sizable portion of the total cost estimate has been met by donations and volunteer efforts. To date over 95% of the proceeds have be en raised. The sisters' skills at effective networking have brought diverse organizations into mutual advocacy to solve related problems.

The first environmental project underway is the restoration of 60 acres of prairie and wetland. The prairie reseeding project drew over 80 volunteers last September when seeds were gathered for the spring planting and scavenger plants were cleared. In 1998, 35 acres have been converted and already the habitat has attracted an increase in the counts of migratory birds and waterfowl.

The second project involves Lost Lake which has been dramatically diminished over the past 40 years, because of runoff from the contiguous residential development and nearby aggressively farmed land. In order to restore the lake to its original size an d open the plugged natural springs that feed into it, 5,000 dump truck loads of silt need to be dredged out of it and relocated. Presently about half the work is done. Due to the unseasonably warm winter, it will have to wait until next year. But hopefull y by the beginning of the millennium, the process will be completed. Thanks to the combined efforts of several agencies, the run off problem will now be handled by additional filtration systems away from the Center's property. So Lost Lake will no longer be threatened with extinction. The dredging will also allow the lake to serve as an additional buffer in purifying the ground water, which eventually returns to Lake Mendota. Not only will the aesthetics of the lake be improved, but it will be able to pro vide a more welcoming environment for waterfowl and other wildlife.

As the geese fly above the naturally restored oasis on the northern shore of Lake Mendota, they pass over several remaining Indian mounds in the vicinity of the motherhouse. Hidden in the underbrush and unmarked, as their native American friends have r equested, the mounds are safely protected under the care and keeping of these wise and gentle women. The silent presence of the ancient mounds reminds us of our connection to the community gatherings that flourished on this land 1500 years ago. And they a re a tribute to the vision of St. Benedict, whose influence has continued to sustain the presence of sacred space in community to this day.

Ann E. Aswegan, RN, MS Ed., from Madison, WI is a dream consultant and holistic health educator who has offered workshops, classes and retreats throughout the Midwest for the past decade that focus on personal growth and inner awareness.