TM - THOMAS MERTON MERTON'S WAY : (PART XVI – XVIII)

HIK – HIDANGAN ISTIMEWA KRISTIANI
SERI MONASTIK: "TM - THOMAS MERTON
MERTON'S WAY : (PART XVI – XVIII)
XVI.
“I need my heart to be moved by you.”
― Thomas Merton, Dialogues with Silence: Prayers & Drawings
“Hullo, Brother,” I said. He recognized me, glanced at the suitcase and said: “This time have you come to stay?” “Yes, Brother, if you’ll pray for me,” I said. Brother nodded, and raised his hand to close the window. “That’s what I’ve been doing,” he said, “praying for you.”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“your eyes must turn, again and again, to the House that hides the Sacramental Christ!”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“A selfish love seldom respects the rights of the beloved to be an autonomous person. Far from respecting the true being of another and granting his personality room to grow and expand in its own original way, this love seeks to keep him in subjection to ourselves. It insists that he conform himself to us, and it works in every possible way to make him do so. A selfish love withers and dies unless it is sustained by the attention of the beloved. When we love thus, our friends exist only in order that we may love them. In loving them we seek to make pets of them, to keep them tame. Such love fears nothing more than the escape of the beloved. It requires his subjection because that is necessary for the nourishment of our own affections. Selfish love often appears to be unselfish, because it is willing to make any concession to the beloved in order to keep him prisoner. But it is supreme selfishness to buy what is best in a person, his liberty, his integrity, his own autonomous dignity as a person, at the price of far lesser goods. Such selfishness is all the more abominable when it takes a complacent pleasure in its concessions, deluded that they are all acts of selfless charity.”
― Thomas Merton, No Man Is an Island
“There is only now.”
― Thomas Merton
“Is the basic teaching of Buddhism—on ignorance, deliverance and enlightenment—really life-denying, or is it rather the same kind of life-affirming liberation that we find in the Good News of Redemption, the Gift of the Spirit, and the New Creation?”
― Thomas Merton, Zen and the Birds of Appetite
“Contemplation is the awareness and realization, even in some sense experience, of what each Christian obscurely believes: “It is now no longer I that live but Christ lives in me.” Hence”
― Thomas Merton, New Seeds of Contemplation
“When we do not desire the things of this world for their own sake, we become able to see them as they are. We see at once their goodness and their purpose, and we become able to appreciate them as we never have before. As soon as we are free of them, they begin to please us. As soon as we cease to rely on them alone, they are able to serve us. Since we depend neither on the pleasure nor on the assistance we get from them, they offer us both pleasure and assistance, at the command of God. For Jesus has said: “Seek first the kingdom of God, and His justice and all these things [that is all that you need for your life on earth] will be given to you besides” (Matthew 6:33).”
― Thomas Merton, No Man Is an Island
“Supernatural hope is the virtue that strips us of all things in order to give us possession of all things. We do not hope for what we have. Therefore, to live in hope is to live in poverty, having nothing. And yet, if we abandon ourselves to economy of Divine Providence, we have everything we hope for. By faith we know God without seeing Him. By hope we possess God without feeling His presence. If we hope in God, by hope we already possess Him, since hope is a confidence which He creates in our souls as secret evidence that He has taken possession of us. So the soul that hopes in God already belongs to Him, and to belong to Him is the same as to possess Him, since He gives Himself completely to those who give themselves to Him. The only thing faith and hope do not give us is the clear vision of Him Whom we possess. We are united to Him in darkness, because we have to hope. Spes quae videtur non est spes.* Hope deprives us of everything that is not God, in order that all things may serve their true purpose as means to bring us to God. Hope is proportionate to detachment. It brings our souls into the state of the most perfect detachment. In doing so, it restores all values by setting them in their right order. Hope empties our hands in order that we may work with them. It shows us that we have something to work for, and teaches us how to work for it. Without hope, our faith gives us only an acquaintance with God. Without love and hope, faith only knows Him as a stranger. For hope casts us into the arms of His mercy and of His providence. If we hope in Him, we will not only come to know that He is merciful but we will experience His mercy in our own lives.”
― Thomas Merton, No Man Is an Island
“Contemplation does not arrive at reality after a process of deduction, but by an intuitive awakening in which our free and personal reality becomes fully alive to its own existential depths, which open out into the mystery of God. For”
― Thomas Merton, New Seeds of Contemplation
“If the impulse to worship God and to adore Him in truth by the goodness and order of our own lives is nothing more than a transitory and emotional thing, that is our own fault. It is so only because we make it so, and because we take what is substantially a deep and powerful and lasting moral impetus, supernatural in its origin and in its direction, and reduce it to the level of our own weak and unstable and futile fancies and desires. Prayer”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“All theology is a kind of birthday
Each one who is born
Comes into the world as a question
For which old answers
Are not sufficient…”
― Thomas Merton
“Hope is proportionate to detachment. It brings our souls into the state of the most perfect detachment. In doing so, it restores all values by setting them in their right order. Hope empties our hands in order that we may work with them. It shows us that we have something to work for, and teaches us how to work for it.”
― Thomas Merton, No Man Is an Island
“Hope deprives us of everything that is not God, in order that all things may serve their true purpose as means to bring us to God. Hope is proportionate to detachment.”
― Thomas Merton, No Man Is an Island
“Leaving Things Alone (excerpt)
The wise man, then, when he must govern, knows how to do nothing. Letting things alone, he rests in his original nature. He who will govern will respect the governed no more than he respects himself. If he loves his own person enough to let it rest in its original truth, he will govern others without hurting them.
Let him keep the deep drives in his own guts from going into action. Let him keep still, not looking, not hearing. Let him sit like a corpse, with the dragon power alive all around him. In complete silence, his voice will be like thunder. His movements will be invisible, like those of the spirit, but the powers of heaven will go with them. Unconcerned, doing nothing, he will see all things grow ripe around him. Where will he find time to govern?”
― Thomas Merton, The Way of Chuang Tzu
“It is true, the Zen-man’s contempt for conventional and formalistic social custom is a healthy phenomenon, but it is healthy only because it presupposes a spiritual liberty based on freedom from passion, egotism and self-delusion. A pseudo-Zen attitude which seeks to justify a complete moral collapse with a few rationalizations based on the Zen Masters is only another form of bourgeois self-deception.”
― Thomas Merton, Zen and the Birds of Appetite
“The life of the soul is not knowledge, it is love, since love is the act of the supreme faculty, the will, by which man is formally united to the final end of all his strivings—by which man becomes one with God.”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“When Life was Full
In the age when life on earth was full, no one paid any special attention to worthy men, nor did they single out the man of ability. Rulers were simply the highest branches on the tree, and the people were like deer in the woods. They were honest and righteous without realizing that they were “doing their duty.” They loved each other and did not know that this was “love of neighbor.” They deceived no one yet they did not know that they were “men to be trusted.” They were reliable and did not know that this was “good faith.” They lived freely together giving and taking, and did not know that they were generous. For this reason their deeds have not been narrated. They made no history.”
― Thomas Merton, The Way of Chuang Tzu
“The grace of Easter is a great silence, an immense tranquility and a clean taste in your soul. It is the taste of heaven, but not the heaven of some wild exaltation. The Easter vision is not riot and drunkenness of spirit, but a discovery of order above all order—a discovery of God and of all things in Him. This is a wine without intoxication, a joy that has no poison in it. It is life without death. Tasting it for a moment, we are briefly able to see and love all things according to their truth, to possess them in their substance hidden in God, beyond all sense. For desire clings to the vesture and accident of things, but charity possesses them in the simple depths of God. If Mass could only be, every morning, what it is on Easter morning! If the prayers could always be so clear, if the Risen Christ would always shine in my heart and all around me and before me in His Easter simplicity! For His simplicity is our feast. This is the unleavened bread which is manna and the bread of heaven, this Easter cleanness, this freedom, this sincerity. Give us always this bread of heaven. Slake us always with this water that we might not thirst forever! This is the life that pours down into us from the Risen Christ, this is the breath of his Spirit, and this is the love that quickens His Mystical Body.”
― Thomas Merton, A Year with Thomas Merton: Daily Meditations from His Journals
“But if we love God for something less than Himself, we cherish a desire that can fail us. We run the risk of hating Him if we do not get what we hope for.”
― Thomas Merton, No Man Is an Island
“There are many other escapes from the empirical, external self, which might seem to be, but are not, contemplation. For instance, the experience of being seized and taken out of oneself by collective enthusiasm, in a totalitarian parade: the self-righteous upsurge of party loyalty that blots out conscience and absolves every criminal tendency in the name of Class, Nation, Party, Race or Sect. The danger and the attraction of these false mystiques of Nation and of Class is precisely that they seduce and pretend to satisfy those who are no longer aware of any deep or genuine spiritual need.”
― Thomas Merton, New Seeds of Contemplation
“God utters me like a word containing a partial thought of Himself. A word will never be able to comprehend the voice that utters it. But”
― Thomas Merton, New Seeds of Contemplation
“It would be a sin to place any limit upon our hope in God. We must love Him without measure. All sin is rooted in the failure of love. All sin is a withdrawal of love from God, in order to love something else.”
― Thomas Merton, No Man Is an Island
“AN ELDER was asked by a certain soldier if God would forgive a sinner. And he said to him: Tell me, beloved, if your cloak is torn, will you throw it away? The soldier replied and said: No. I will mend it and put it back on. The elder said to him: If you take care of your cloak, will God not be merciful to His own image?”
― Thomas Merton, The Wisdom of the Desert
“And they were saints in that most effective and telling way: sanctified by leading ordinary lives in a completely supernatural manner, sanctified by obscurity, by usual skills, by common tasks, by routine, but skills, tasks, routine which received a supernatural form from grace within, and from the habitual union of their souls with God in deep faith and charity.”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“It is lawful to love all things and to seek them, once they become means to the love of God. There is nothing we cannot ask of Him if we desire it in order that He may be more loved by ourselves or by other men.”
― Thomas Merton, No Man Is an Island
“Indeed, the truth that many people never understand, until it is too late, is that the more you try to avoid suffering, the more you suffer, because smaller and more insignificant things begin to torture you, in proportion to your fear of being hurt.”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“What would have been the good of my being plunged into a lot of naked suffering and emotional crisis without any prayer, any Sacrament to stabilize and order it, and make some kind of meaning out of it?”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“We are living under a tyranny of untruth which confirms itself in power and establishes a more and more total control over men in proportion as they convince themselves they are resisting error.
Our submission to plausible and useful lies involves us in greater and more obvious contradictions, and to hide these from ourselves we need greater and ever less plausible lies. The basic falsehood is the lie that we are totally dedicated to truth, and that we can remain dedicated to truth in a manner that is at the same time honest and exclusive: that we have the monopoly of all truth, just as our adversary of the moment has the monopoly of all error.
We then convince ourselves that we cannot preserve our purity of vision and our inner sincerity if we enter into dialogue with the enemy, for he will corrupt us with his error. We believe, finally, that truth cannot be preserved except by the destruction of the enemy - for, since we have identified him with error, to destroy him is to destroy error. The adversary, of course, has exactly the same thoughts about us and exactly the same basic policy by which he defends the “truth.” He has identified us with dishonesty, insincerity, and untruth. He believes that, if we are destroyed, nothing will be left but truth.”
― Thomas Merton, Conjectures of a Guilty Bystander
“If what most people take for granted were really true—if all you needed to be happy was to grab everything and see everything and investigate every experience and then talk about it, I should have been a very happy person, a spiritual millionaire, from the cradle even until now. If”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
XVII.
“Until all titles are taken away
Events are finally obscure forever
You wake and wonder
Whose case history you composed
As your confessions are filed
In the dialect
Of bureaux and electrons”
― Thomas Merton, Cables to the Ace Or, Familiar Liturgies of Misunderstanding
“The reality of a person is a deep and hidden thing, buried not only in the invisible recesses of man’s own metaphysical secrecy but in the secrecy of God Himself.”
― Thomas Merton, No Man Is an Island
“ON THE LAST DAY OF JANUARY 1915, UNDER THE SIGN OF the Water Bearer, in a year of a great war, and down in the shadow of some French mountains on the borders of Spain, I came into the world.”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“The truly sacred attitude toward life is in no sense an escape from the sense of nothingness that assails us when we are left alone with ourselves.”
― Thomas Merton, The Inner Experience: Notes on Contemplation
“His vision was religious and clean, and therefore his paintings were without decoration or superfluous comment, since a religious man respects the power of God's creation to bear witness for itself.”
― Thomas Merton, The Seven Storey Mountain
“Hence the sacred attitude is one which does not recoil from our own inner emptiness, but rather penetrates into it with awe and reverence, and with the awareness of mystery.”
― Thomas Merton, The Inner Experience: Notes on Contemplation
“I had never had an adequate notion of what Christians meant by God. I had simply taken it for granted that the God in Whom religious people believed, and to Whom they attributed the creation and government of all things, was a noisy and dramatic and passionate character, a vague, jealous, hidden being, the objectification of all their own desires and strivings and subjective ideals.”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“I was entering into a moral universe in which I would be related to every other rational being, and in which whole masses of us, as thick as swarming bees, would drag one another along towards some common end of good or evil, peace or war.”
― Thomas Merton, The Seven Storey Mountain
“The inner self is “purified” by the acknowledgment of sin, not precisely because the inner self is the seat of sin, but because both our sinfulness and our interiority tend to be rejected in one and the same movement by the exterior self and relegated to the same darkness, so that when the inner self is brought back to light, sin emerges and is liquidated by the assuming of responsibility and by sorrow.”
― Thomas Merton, The Inner Experience: Notes on Contemplation
“The complacency of the individual who admires his own excellence is bad enough, but it is more respectable than the complacency of the man who has no self-esteem because he has not even a superficial self which he can esteem. He is not a person, not an individual, only an atom. This atomized existence is sometimes praised as humility or as self-sacrifice, some-times it is called obedience, sometimes it is devotion to the dialectic of class war. It produces a kind of peace which is not peace, but only the escape from an immediately urgent sense of conflict. It is the peace not of love but of anesthesia. It is the peace not of self-realization and self-dedication, but of flight into irresponsibility.”
― Thomas Merton, New Seeds of Contemplation
“If lying and fabrication are psychologically harmful even in ordinary relations with other men (a sphere where a certain amount of falsification is not uncommon) all falsity is disastrous in any relation with the ground of our own being”
― Thomas Merton, Contemplative Prayer
“When humility delivers a man from attachment to his own works and his own reputation, he discovers that perfect joy is possible only when we have completely forgotten ourselves. And it is only when we pay no more attention to our own deeds and our own reputation and our own excellence that we are at last completely free to serve God in perfection for His own sake alone.”
― Thomas Merton, New Seeds of Contemplation
“One came out of the church with a kind of comfortable and satisfied feeling that something had been done that needed to be done, and that was all I knew about it.”
― Thomas Merton, The Seven Storey Mountain
“I found a place that I hoped would be obscure, over on one side, in the back, and went to it without genuflecting, and knelt down. As I knelt, the first thing I noticed was a young girl, very pretty too, perhaps fifteen or sixteen, kneeling straight up and praying quite seriously. I was very much impressed to see that someone who was young and beautiful could with such simplicity make prayer the real and serious and principal reason for going to church. She was clearly kneeling that way because she meant it, not in order to show off, and she was praying with an absorption which, though not the deep recollection of a saint, was serious enough to show that she was not thinking at all about the other people who were there.”
― Thomas Merton, The Seven Storey Mountain
“Seeds of Contemplation EVERY moment and every event of every man’s life on earth plants something in his soul. For just as the wind carries thousands of winged seeds, so each moment brings with it germs of spiritual vitality that come to rest imperceptibly in the minds and wills of men. Most of these unnumbered seeds perish and are lost, because men are not prepared to receive them: for such seeds as these cannot spring up anywhere except in the good soil of freedom, spontaneity and love.”
― Thomas Merton, New Seeds of Contemplation
“The time will come when they will sell you even your rain.”
― Thomas Merton, Raids on the Unspeakable
“Before we can see that created things (especially material) are unreal, we must see clearly that they are real.”
― Thomas Merton, Thoughts in Solitude
“The climate of this prayer is, then, one of awareness, gratitude and a totally obedient love which seeks nothing but to please God.”
― Thomas Merton, Contemplative Prayer
“Providence, that is the love of God, is very wise in turning away from the self-will of men, and in having nothing to do with them, and leaving them to their own devices, as long as they are intent on governing themselves, to show them to what depths of futility and sorrow their own helplessness is capable of dragging them. And”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“One bird sits still Watching the work of God:”
― Thomas Merton, A Book of Hours
“All things are yours and you are Christ’s—and Christ is God’s. If we live, we live unto God. If we die, we die unto God—whether we live or die, we are God’s possession.” What more could anyone ask?”
― Thomas Merton, A Year with Thomas Merton: Daily Meditations from His Journals
“This, then, is our desert: to live facing despair, but not to consent. To trample it down under hope in the Cross. To wage war against despair unceasingly.”
― Thomas Merton, Thoughts in Solitude
“Modern man, in so far as he is still Cartesian (he is of course going far beyond Descartes in many respects), is a subject for whom his own self-awareness as a thinking, observing, measuring and estimating "self" is absolutely primary. It is for him the one indubitable "reality," and all truth starts here. The more he is able to develop his consciousness as a subject over against objects, the more he can understand things in their relations to him and one another, the more he can manipulate these objects for his own interests, but also, at the same time, the more he tends to isolate himself in his own subjective prison, to become a detached observer cut off from everything else in a kind of impenetrable alienated and transparent bubble which contains all reality in the form of purely subjective experience. Modern consciousness then tends to create this solipsistic bubble of awareness - an ego-self imprisoned in its own consciousness, isolated and out of touch with other such selves in so far as they are all "things" rather than persons.”
― Thomas Merton, Zen and the Birds of Appetite
“Si ascendero in coelum, tu illic es. Si descendero in infernum, ades.”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“It is this kind of consciousness, exacerbated to an extreme, which has made inevitable the so called "death of God." Cartesian thought began with an attempt to reach God as object by starting from the thinking self. But when God becomes object, he sooner or later "dies," because God as object is ultimately unthinkable. God as object is not only a mere abstract concept, but one which contains so many internal contradictions that it becomes entirely nonnegotiable except when it is hardened into an idol that is maintained in existence by a sheer act of will. For a long time man continued to be capable of this willfulness: but now the effort has become exhausting and many Christians have realised it to be futile. Relaxing the effort, they have let go the "God-object" which their fathers and grandfathers still hoped to manipulate for their own ends. Their weariness has accounted for the element of resentment which made this a conscious "murder" of the deity. Liberated from the strain of willfully maintaining an object-God in existence, the Cartesian consciousness remains none the less imprisoned in itself. Hence the need to break out of itself and to meet "the other" in "encounter," "openness," "fellowship," "communion".”
― Thomas Merton, Zen and the Birds of Appetite
“Echar la culpa al negro: no es solo cuestión de racionalizar y verbalizar. Se ha convertido en una fuerte necesidad emocional del hombre blanco. Echar la culpa al negro (y por extensión al comunista, al agitador exterior) le da al blanco una sensación más fuerte de identidad o, mejor dicho, le protege una identidad seriamente amenazada de disolución patológica. Echando la culpa al negro es como el blanco trata de mantenerse sin dispersión. El negro está en la triste situación de ser usado para todo, hasta para la propia inseguridad psicológica del blanco. Por desgracia, una simple irrupción de violencia no hará más que dar al blanco la justificación que desea. Le convencerá de que es de verdad,
porque tiene razón. El negro, en realidad, podría causar un caos en la sociedad blanca con la guerra psicológica si supiera usarla. Ya el arma psicológica de la no violencia se ha mostrado efectiva como ataque a la falsificada imagen que tiene el blanco de sí mismo como ser justo y cristiano.”
― Thomas Merton, Conjeturas de un espectador culpable
“our material riches unfortunately imply a spiritual, cultural, and moral poverty that are perhaps far greater than we see.”
― Thomas Merton, Mystics and Zen Masters
“El núcleo del problema racial, tal como yo lo veo, es este: el negro (y también otros grupos raciales, pero el negro sobre
todo) resulta víctima de los conflictos psicológicos y sociales que ahora forman parte de una civilización blanca que teme una disgregación inminente y no tiene una comprensión madura de la realidad de la crisis. La sociedad blanca es pura y simplemente incapaz de aceptar realmente al negro y asimilarle, porque los blancos no pueden hacer frente a sus propios impulsos, no pueden defenderse contra sus propias emociones, que son extremadamente inestables en una sociedad sobreestimulada y rápidamente cambiante.
Para minimizar la sensación de riesgo y desastre siempre latente en sí mismos, los blancos tienen que proyectar sus miedos en algún objeto exterior a ellos mismos. Claro que la Guerra Fría ofrece amplias oportunidades, y cuanto más inseguros están los hombres, en un bando o en otro, más recurren a paranoicas acusaciones de «comunismo» o «imperialismo», según sea el caso. Las acusaciones no carecen de base, pero siguen siendo patológicas.
Aprisionado en este ineludible síndrome queda el negro, que tiene la desgracia de hacerse visible, con su presencia, su desgracia, sus propios conflictos y su propia división, precisamente en el momento en que la sociedad blanca está menos preparada para arreglárselas con un peso extra de riesgo.
¿Cuál es el resultado? Por un lado, la ternura de los «liberales» se precipita, de modo patético pero comprensible, a dar la bienvenida y a conciliar esa pena trágica. Por otro lado, los inseguros se endurecen de modo enconadamente patológico, se tensan las resistencias, y se confirman en el temor y el odio aquellos que (conservadores o no) están decididos a echar la culpa a otro de sus propias deformidades interiores.
La increíble inhumanidad de esta negativa a escuchar por un momento al negro, de algún modo, y de esta decisión de mantenerle oprimido a toda costa, me parece que proporcionará casi con seguridad una situación revolucionaria desesperanzadamente caótica y violenta. Cada vez más, la animosidad,
la suspicacia y el miedo que sienten esos blancos (y que en su raíz sigue siendo un miedo a su propia miseria interior, que probablemente no pueden sentir tal como es) llegan a hacerse una profecía que se cumple a sí misma. El odio del racista blanco al negro (lo repito, odio, porque aún es una palabra muy suave para indicar lo que hay en los corazones de esa agitada gente) se le hace aceptable cuando lo presenta como un odio del negro a los blancos, fomentado y estimulado por el comunismo. ¡La Guerra Fría y los miedos racistas se ensamblan en una sola unidad! ¡Qué sencillo es todo!
Al negro, claramente, se le invita a una sola reacción. Ha tenido innumerables razones para odiar al hombre blanco. Ahora se reúnen y se confirman sólidamente. Aunque no tenga nada que ganar por la violencia, tampoco tiene nada que perder. ¡Y por lo menos la violencia será un modo decisivo de decir lo que piensa de la sociedad blanca!
El resultado, sin duda, será muy desagradable, y la culpa caerá de lleno en las espaldas de la América blanca, con su inmadurez emocional, cultural y política, y su lamentable negativa a comprender.”
― Thomas Merton, Conjeturas de un espectador culpable
XVIII.
“Discernment and detachment (Jurists and apatheia) are two characters of the mature Christian soul. They are not yet the mark of a mystic, but they bear witness that one is traveling the right way to mystical contemplation, and that the stage of beginners is passed. The presence of discernment and detachment is manifested by a spontaneous thirst for what is good—charity, union with the will of God—and an equally spontaneous repugnance for what is evil. The man who has this virtue no longer needs to be exhorted by promises to do what is right, or deterred from evil by threat of punishment.”
― Thomas Merton, The Ascent to Truth
“Our sorry idiot life, our idiot existence, idiot not because it has to be but because it is not what it could be with a little more courage and care.”
― Thomas Merton, A Year with Thomas Merton: Daily Meditations from His Journals
“The man who is able to hate strongly and with a quiet conscience is one who is complacently blind to all unworthiness in himself and serenely capable of seeing all his own wrongs in someone else.”
― Thomas Merton, New Seeds of Contemplation
“Coercion from outside, strong temperamental inclinations and passions within ourselves, do nothing to effect the essence of our freedom. They simply define its action by imposing certain limits on it.”
― Thomas Merton, Thoughts in Solitude
“My true personality will be fulfilled in the Mystical Christ in this one way above all, that through me, Christ and His Spirit will be able to love you and all men and God the Father in a way that would be possible in no one else. Love”
― Thomas Merton, New Seeds of Contemplation
“Our five sense are dulled by inordinate pleasure. Penance makes them keen, gives them back their natural vitality, and more. Penance clears the eye of conscience and of reason.”
― Thomas Merton, Thoughts in Solitude
“Buddhist philosophy is an interpretation of ordinary human experience, but an interpretation which is not revealed by God nor discovered in the access of inspiration nor seen in a mystical light. Basically, Buddhist metaphysics is a very simple and natural elaboration of the implications of Buddha’s own experience of enlightenment. Buddhism does not seek primarily to understand or to “believe in” the enlightenment of Buddha as the solution to all human problems, but seeks an existential and empirical participation in that enlightenment experience. It is conceivable that one might have the “enlightenment” without being aware of any discursive philosophical implications at all.”
― Thomas Merton, Zen and the Birds of Appetite
“There is in all visible things an invisible fecundity, a dimmed light, a meek namelessness, a hidden wholeness. This mysterious Unity and Integrity is Wisdom, the Mother of all, Natura Naturans. There is in all things an inexhaustible sweetness and purity, a silence that is a fountain of action and of joy. It rises up in wordless gentleness and flows out to me from the unseen roots of all created being...”
― Thomas Merton
“He excels in giving irrelevant information.”
― Thomas Merton, Learning To Love: Exploring Solitude and Freedom
“What Zen communicates is an awareness that is potentially already there but is not conscious of itself. Zen is then not Kerygma but realization, not revelation but consciousness, not news from the Father who sends His Son into this world, but awareness of the ontological ground of our own being here and now, right in the midst of the world.”
― Thomas Merton, Zen and the Birds of Appetite
“Instead of worshipping God through His creation we are always trying to worship ourselves by means of creatures. But”
― Thomas Merton, New Seeds of Contemplation
“Our destiny is to live out what we think, because unless we live what we know, we do not even know it. It is only by making our knowledge part of ourselves, through action, that we enter into the reality that is signified by our concepts.”
― Thomas Merton, Thoughts in Solitude
“Death is someone you see very clearly with eyes in the center of your heart; eyes that see not by reacting to light, but by reacting to a kind of a chill from within the marrow of your own life. And, with those eyes, those interior eyes, open upon that coldness, I lay half asleep and looked at the visitor, death.”
― Thomas Merton, The Seven Storey Mountain
“In this matter of monastic tradition, we must carefully distinguish between tradition and convention. In many monasteries there is very little living tradition, and yet the monks think themselves to be traditional. Why? Because they cling to an elaborate set of conventions. Convention and tradition may seem on the surface to be much the same thing. But this superficial resemblance only makes conventionalism all the more harmful. In actual fact, conventions are the death of real tradition as they are of all real life. They are parasites which attach themselves to the living organism of tradition and devour all its reality, turning it into a hollow formality.
Tradition is living and active, but convention is passive and dead. Tradition does not form us automatically: we have to work to understand it. Convention is accepted passively, as a matter of routine. Therefore convention easily becomes an evasion of reality. It offers us only pretended ways of solving the problems of living— a system of gestures and formalities. Tradition really teaches us to live and shows us how to take full responsibility for our own lives. Thus tradition is often flatly opposed to what is ordinary, to what is mere routine. But convention, which is a mere repetition of familiar routines, follows the line of least resistance. One goes through an act, without trying to understand the meaning of it all, merely because everyone else does the same. Tradition, which is always old, is at the same time ever new because it is always reviving - born again in each new generation, to be lived and applied in a new and particular way. Convention is simply the ossification of social customs. The activities of conventional people are merely excuses for not acting in a more integrally human way. Tradition nourishes the life of the spirit: convention merely disguises its interior decay.
Finally, tradition is creative. Always original, it always opens out new horizons for an old journey. Convention, on the other hand, is completely unoriginal. It is slavish imitation. It is closed in upon itself and leads to complete sterility.
Tradition teaches us how to love, because it develops and expands our powers, and shows us how to give ourselves to the world in which we live, in return for all that we have received from it. Convention breeds nothing but anxiety and fear. It cuts us off from the sources of all inspiration. It ruins our productivity. It locks us up within a prison of frustrated effort. It is, in the end, only the mask for futility and for despair. Nothing could be better than for a monk to live and grow up in his monastic tradition, and nothing could be more fatal than for him to spend his life tangled in a web of monastic conventions.”
― Thomas Merton, No Man Is an Island
“This unity in love is one of the most characteristic works of the inner self, so that paradoxically the inner “I” is not only isolated but at the same time united with others on a higher plane, which is in fact the plane of spiritual solitude.”
― Thomas Merton, The Inner Experience: Notes on Contemplation
“We cannot be happy if we expect to live all the time at the highest peak of intensity. Happiness is not a matter of intensity but of balance and order and rhythm and harmony.
Music is pleasing not only because of the sound but because of the silence that is in it: without the alternation of sound and silence there would be no rhythm. If we strive to be happy by filling all the silences of life with sound, productive by turning all life’s leisure into work, and real by turning all our being into doing, we will only succeed in producing a hell on earth.”
― Thomas Merton, No Man Is an Island
“live,” said Paul,”
― Thomas Merton, Zen and the Birds of Appetite
“Many times it was like that. And in a sense, this terrible situation is the pattern and prototype of all sin: the deliberate and formal will to reject disinterested love for us for the purely arbitrary reason that we simply do not want it. We will to separate ourselves from that love. We reject it entirely and absolutely, and will not acknowledge it, simply because it does not please us to be loved.”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“If in the men who are supposed to be good they only see a "virtue" which is effectively less vital and less interesting than their own vices they will conclude that virtue has no meaning and will cling to what they have although they hate it.”
― Thomas Merton, Thoughts in Solitude
“We are warmed by fire, not by the smoke of the fire. We are carried over the sea by a ship, not by the wake of a ship. So too, what we are is to be sought in the invisible depths of our own being, not in our outward reflection in our own acts. We must find our real selves not in the froth stirred up by the impact of our being upon the beings around us, but in our own soul which is the principle of all our acts.”
― Thomas Merton, No Man Is an Island
“(Excerpt from Leaving Things Alone)
You train your eye and your vision lusts after colour. You train your ear, and you long for delightful sound. You delight in doing good, and your natural kindness is blown out of shape. You delight in righteousness, and you become righteous beyond all reason.”
― Thomas Merton
“But I think St. Peter and the twelve Apostles would have been rather surprised at the concept that Christ had been scourged and beaten by soldiers, cursed and crowned with thorns and subjected to unutterable contempt and finally nailed to the Cross and left to bleed to death in order that we might all become gentlemen.”
― Thomas Merton, The Seven Storey Mountain: Fiftieth-Anniversary Edition
“What is the use of praying if at the very moment of prayer, we have so little confidence in God that we are busy planning our own kind of answer to our prayer?”
― Thomas Merton, Thoughts in Solitude
“It is as if in creating us God asked a question, and in awakening us to contemplation He answered the question, so that the contemplative is at the same time, question and answer.”
― Thomas Merton, A Book of Hours
“When we speak of God’s will, we are usually speaking only of some recognizable sign of His will. The signpost that points to a distant city is not the city itself, and sometimes the signs that point to a great place are in themselves insignificant and contemptible. But we must follow the direction of the signpost if we are to get to the end of our journey.
Everything that exists and everything that happens bears witness to the will of God. It is one thing to see a sign and another thing to interpret that sign correctly. However, our first duty is to recognize signs for what they are. If we do not even regard them as indications of anything beyond themselves, we will not try to interpret them.
Of all the things and all the happenings that proclaim God’s will to the world, only very few are capable of being interpreted by men. And of these few, fewer still find a capable interpreter. So that the mystery of God’s will is made doubly mysterious by the signs that veil it from our eyes. To know anything at all of God’s will we have to participate, in some manner, in the vision of the prophets: men who were always alive to the divine light concealed in the opacity of things and events, and who sometimes saw glimpses of that light where other men saw nothing but ordinary happenings.
And yet if we are too anxious to pry into the mystery that surrounds us we will lose the prophet’s reverence and exchange it for the impertinence of soothsayers. We must be silent in the presence of signs whose meaning is closed to us. Otherwise we will begin incontinently to place our own superstitious interpretation upon everything— the number of steps to a doorway, a card pulled out of the pack, the shadow of a ladder, the flight of birds. God’s will is not so cheap a mystery that it can be unlocked by any key like these!
Nevertheless, there are some signs that everyone must know. They must be easily read and seen, and they are indeed very simple. But they come sparingly, few in number; they show us clearly enough the road ahead but not for more than a few paces. When we have taken those few paces, what will happen? We must learn to be poor in our dependence on these clear signs, to take them as they come, not to demand more of them than we need, not to make more of them than they really tell.
If I am to know the will of God, I must have the right attitude toward life. I must first of all know what life is, and to know the purpose of my existence.”
― Thomas Merton, No Man Is an Island
“We are not capable of union with one another on the deepest level until the inner self in each one of us is sufficiently awakened to confront the inmost spirit of the other.”
― Thomas Merton, The Inner Experience: Notes on Contemplation
“Free will is not given to us merely as a firework to be shot off into the air. There are some men who seem to think their acts are freer in proportion as they are without purpose, as if a rational purpose imposed some kind of limitation upon us. That is like saying that one is richer if he throws money out the window than if he spends it.”
― Thomas Merton, No Man Is an Island
“When In The Soul Of The Serene Disciple
When in the soul of the serene disciple
With no more Fathers to imitate
Poverty is a success,
It is a small thing to say the roof is gone:
He has not even a house.
Stars, as well as friends,
Are angry with the noble ruin.
Saints depart in several directions.
Be still:
There is no longer any need of comment.
It was a lucky wind
That blew away his halo with his cares,
A lucky sea that drowned his reputation.
Here you will find
Neither a proverb nor a memorandum.
There are no ways,
No methods to admire
Where poverty is no achievement.
His God lives in his emptiness like an affliction.
What choice remains?
Well, to be ordinary is not a choice:
It is the usual freedom
Of men without visions.”
― Thomas Merton, A Thomas Merton Reader
“Now anxiety is the mark of spiritual insecurity. It is the fruit of unanswered questions. But questions cannot go unanswered unless they first be asked. And there is a far worse anxiety, a far worse insecurity, which comes from being afraid to ask the right questions—because they might turn out to have no answer. One of the moral diseases we communicate to one another in society comes from huddling together in the pale light of an insufficient answer to a question we are afraid to ask.”
― Thomas Merton, No Man Is an Island
“A Christian society? Such a society is not one that is run by priests, not even necessarily one in which everybody has to go to Church: it is one in which work is for production and not for profit, and production is not for its own sake, not merely for the sake of those who own the means of production, but for all who contribute in a constructive way to the process of production. A Christian society is one in which men give their share of labor and intelligence and receive their share of the fruits of the labor of all, and in which all this is seen in relation to a transcendental purpose, the “history of salvation,” the Kingdom of God, a society centered upon the divine truth and the divine mercy.”
― Thomas Merton, Conjectures of a Guilty Bystander