“When the work of thought leads to an intuition of love and religious awe, then we have ‘active contemplation’.”
Merton, Thomas. The Inner Experience: Notes on Contemplation. Edited and with an Introduction by William H. Shannon. NY: HarperOne, 2003. (NOTE: originally written in 1959), p. 60
“There exists a long tradition of Benedictine hermits back to the time of Benedict himself. It is admittedly a good solution but it affects only a few individuals. These have the advantage of a solitary life and of freedom to develop according to their own needs and personal vocation. They have a minimum of concern about temporalities, and they are able to continue their monastic life as members of the community where they made profession. Normally, however, monks have neither the desire nor the grace to live this particular kind of life, and the real problems remain to be solved in the context of common living.”
Merton, Thomas. “The Monastic Renewal: Problems and Prospects.” (1966) in Selected Essays. Edited with an introduction by Patrick F. O’Connell. Maryknoll, NY: Orbis Books, 2013, p. 390
"The urge to seek a path of spiritual light can be a subtle temptation to sin. It certainly is sin if it means a frank rejection of the burden of our age, an escape into unreality and spiritual illusion, so as not to share the misery of other men.
“The contemplative life today must be a life of deep sorrow and contrition, but a pure sorrow, a healing and life-giving repentance such as we find in some of the characters of Dostoyevsky.”
Merton, Thomas. The Inner Experience: Notes on Contemplation. Edited and with an Introduction by William H. Shannon. NY: HarperOne, 2003. (NOTE: written by Merton in 1959), p. 121
“Where there is no critical perspective, no detached observation, no time to ask the pertinent questions, how can one avoid being deluded and confused? Someone has to try to keep his head clear of static and preserve the interior solitude and silence that are essential for independent thought.”
Merton, Thomas. “Events and Pseudo-Events Letter to a Southern Churchman.” (1966) in Selected Essays. Edited with an introduction by Patrick F. O’Connell. Maryknoll, NY: Orbis Books, 2013, p. 300
“The worth and meaning of every ascetic practice are to be estimated in terms of quietude, lucidity of spirit, love, and purity of heart. Anything that does not lead to these is worthless, for instead of liberating us from self-preoccupation, it only reinforces our illusory and obsessive concern with our own ego and its victory over the ‘not-I.’ True quietude and purity of heart are impossible where this division of the ‘I’ (considered as right and good) and the ‘not-I’ (considered as threatening) governs our conduct and our decisions.”
Merton, Thomas. “The Spiritual Father in the Desert Tradition.” (1968) in Selected Essays. Edited with an introduction by Patrick F. O’Connell. Maryknoll, NY: Orbis Books, 2013, p. 320
“It is true, however, that a certain degree of economic security is morally necessary to provide a minimum of stability without which a life of prayer can hardly be learned. But ‘a certain degree of economic security’ does not mean comfort, the satisfaction of every bodily and psychological need, and a high standard of living. The contemplative needs to be properly fed, clothed and housed. But he also needs to share something of the hardships of the poor.”
Merton, Thomas. New Seeds of Contemplation. Introduction by Sue Monk Kidd. New York: New Directions Books, 2007, ©1961, p. 251
"Since contemplation is the union of our mind and will with God in an act of pure love that brings us into obscure contact with Him as He really is, the way to contemplation is to develop and perfect our mind and will and our whole soul. Infused contemplation begins when the direct intervention of God raises this whole process of development above the level of our nature: and then He perfects our faculties by seeming to defeat all their activity in the suffering and darkness of His infused light and love.
“But before this begins, we ordinarily have to labor to prepare ourselves in our own way and with the help of His grace, by deepening our knowledge and love of God in meditation and active forms of prayer, as well as by setting our wills free from attachment to created things.”
Merton, Thomas. New Seeds of Contemplation. Introduction by Sue Monk Kidd. New York: New Directions Books, 2007, ©1961, p. 214
Comment: I am pretty sure I know some folks who would read this and shout in their most accusatory voice, “Semi-Pelagianism! Beware!!” But I believe that Merton is not here talking about salvation and conversion. He is, rather, describing the later growth in the faith that should come to Christians as they mature. At that point the human will and effort are certainly involved.
"Now the great obstacle to mutual understanding between Christianity and Buddhism lies in the Western tendency to focus not on the Buddhist experience, which is essential, but on the explanation, which is accidental and which indeed Zen often regards as completely trivial and even misleading.
“Buddhist meditation, but above all that of Zen, seeks not to explain but to pay attention, to become aware, to be mindful, in other words to develop a certain kind of consciousness that is above and beyond deception by verbal formulas–or by emotional excitement.”
Merton, Thomas. “A Christian Looks at Zen.” (1967) in Selected Essays. Edited with an introduction by Patrick F. O’Connell. Maryknoll, NY: Orbis Books, 2013, p. 346.
"…to resign oneself to a situation in which a community is constantly overwhelmed with activity, noise of machines, etc., is an abuse.
"What to do? Those who love God should attempt to preserve or create an atmosphere in which He can be found. Christians should have quiet homes. Throw out television, if necessary – not everybody, but those who take this sort of thing seriously. Radios useless. Stay away from the movies – I was going to say ‘as a penance’ but it would seem to me to be rather a pleasure than a penance, to stay away from the movies. Maybe even form small agrarian communities in the country where there would be no radios etc.
"Let those who can stand a little silence find other people who like silence, and create silence and peace for one another. Bring up their kids not to yell so much. Children are naturally quiet – if they are left alone and not given the needle from the cradle upward, in order that they may develop into citizens of a state in which everybody yells and is yelled at.
“Provide people with places where they can go to to be quiet – relax minds and hearts in the presence of God – chapels in the country, or in town also. Reading rooms, hermitages. Retreat houses without a constant ballyhoo of noisy ‘exercises’ – they even yell the stations of the Cross, and not too far from Gethsemani either.”
“For many it would mean great renunciation and discipline to give up these sources of noise: but they know it is what they need. Afraid to do it because their neighbors would think they were bats.” (9 November 1950)
Merton, Thomas. The Sign of Jonas. San Diego: Harcourt, Inc., 1981. (originally published 1953), p. 311-312.
“Even where the contemplative is not expressly forbidden to follow what he believes to be the inspiration of God (and this not rarely happens), he may feel himself continually and completely at odds with the accepted ideals of those around him. Their spiritual exercises may seem to him to be a bore and waste of time. Their sermons and their conversation may leave him exhausted with a sense of futility: as if he had been pelted with words without meaning. Their choral offices, their excitement over liturgical ceremony and chant may rob him of the delicate taste of an interior manna that is not found in formulas of prayers and exterior rites. If only he could be alone and quiet, and remain in the emptiness, darkness, and purposelessness in which God speaks with such overwhelming effect! But no, spiritual lights and nosegays are forced upon his mind, he must think and say words, he must sing ‘Alleluias’ that somebody else wants him to feel. He must strive to smack his lips on a sweetness which seems to be unutterably coarse and foul: not because of what it aspires to say, but simply because it is secondhand.” (p. 77)
Merton, Thomas. The Inner Experience: Notes on Contemplation. Edited and with an Introduction by William H. Shannon. NY: HarperOne, 2003, page 77. (NOTE: Merton wrote this text in 1959)
Pathology: the Study of a Path 