The most significant thing about this book, given my current religious stance, is that I read it at all. Not only that, I absorbed it, and felt absorbed by it. This must be due, I figure, not only to Merton’s literary skill, but also his gift of translating the religious into the human. As a committed Catholic and Cistercian/Trappist monk, Merton drew deeply from his faith. But what comes out is not a demand to believe as he does, not even a demand to believe, but an invitation to be human. Perhaps his faith had penetrated so deeply into his own humanity, that any line between the specifically religious and the universally human no longer held any meaning. In psychological terms, he had become an integrated person. Hence his emphasis on the development of a person’s ‘true self’, which of course sounds trite by itself, but is nothing of the sort in his writings.
It’s worth repeating: Merton’s great gift is in getting at life, and doing so via the Christian faith. Not just describing Christian life, but authentic human life. It is for this that he deserves to be recognised as a spiritual master, regardless of one’s beliefs. Nowhere does Merton take issue with Catholic dogma or belief. And yet, as a Christian contemplative, it seems that those teachings only serve as a resource for taking him deeper into the basic experience of an ineffable Reality that we share with all humans, something that other religious traditions approach in their own way. As is well known, Merton was deeply immersed in interreligious dialogue, particularly with Zen Buddhism, at the time of his untimely death (hence D.T Suzuki is on my want to read list). 'Trajectory’ is a word that comes to mind when pondering Merton’s path at that time: where might have things led had he lived another 20 years?
What has stayed with me is how key contemplative themes – God as Darkness, Silence, Emptiness and most of all, God as Nothing – have a kind of affinity with a sincere and open atheism. The true contemplative discovers personally that when all illusions and idols and certainties are stripped away, what remains is an abyss and an emptiness in which God, who is also no 'thing', is met. Merton acknowledges that this reductive experience, known biblically as the “the paths of the desert” is not without affinities with “the temptation to atheism”. This is what makes it possible to be “penetrated through and through with the sense and reality of God even though we may be utterly unable to believe or experience this in philosophic or even religious terms”.
Just a brief description of the book itself: the first part is excepts from his biographical writings, from his best-selling The Seven Storey Mountain to his Asian Journal. The second part comprises short pieces or excerpts from his spiritual writings. I can’t select any of these as my ‘favourite’, but I can say that there is hardly anything shallow or parochial or dull in any of them.
Curiously, I bought the volume in 2008, at the University of Notre Dame bookstore. I didn’t read it until now, 2024, years after leaving the church and its brand of beliefs. Yet I feel certain that I can understand Merton better now than I ever would have when immersed in the world of theology and God-talk.