Thomas Merton - Thomas Merton: Spiritual Direction And Meditation

This booklet contains a revised and considerably expanded version of material on spiritual direction and meditation which appeared, in installments, in the magazine Sponsa Regis. The first part is addressed to the Christian, particularly to the religious, who seeks a director or who has one, and who desires to take full advantage of his opportunities. At the same time, it is hoped that some priests who are too shy to regard themselves as potential spiritual directors may, by reading these pages, learn to overcome their natural hesitations and, relying on the help of God, be emboldened to give advice and encouragement in the confessional when there is time to do so.

At the same time it is hoped that some over-rigid and stereotyped ideas about direction may be partially dispelled by one of the points made in these pages, namely, that the director is not to be regarded as a magical machine for solving cases and declaring the holy will of God beyond all hope of appeal, but a trusted friend who, in an atmosphere of sympathetic understanding, helps and strengthens us in our groping efforts to correspond with the grace of the Holy Spirit, who alone is the true Director in the fullest sense of the word.

It is also emphasized that, since grace builds on nature, we can best profit by spiritual direction if we are encouraged to develop our natural simplicity, sincerity, and forthright spiritual honesty, in a word to be ourselves in the best sense of the expression. In this way, a healthy and widespread use of this important means to perfection will help Christians to keep in vital contact with the reality of their vocation and of their life, instead of losing themselves in a maze of abstract devotional fictions.

The second part of the book is made up of notes on meditation which were written in 1951 as a kind of companion to What is Contemplation? After they had been typed out, they were laid aside and forgotten. They are now being printed with additions and corrections. You cannot learn meditation from a book. You just have to meditate. However, we can all agree that a few hints at the right time and in the right words may make a great deal of difference.

We hope that these few pages may help someone who has not been able to find what he needed in the other books on the subject. That is sufficient reason for their publication, assuming that there is nothing radically wrong with our approach. There should not be. It is perfectly traditional and familiar. The only striking characteristic of this approach is its informality and its aversion to conventional and rigid systems. Not that there is anything wrong with systems of meditationand certainly an aversion to systems must not be interpreted as a repugnance for discipline. Discipline is most important, and without it no serious meditation will ever be possible. But it should be ones own discipline, not a routine mechanically imposed from the outside.

Here, then, are these pages which do not pretend to be complete, thorough or exhaustive. They simply touch on a few of the important points that anyone needs to understand before he can really meditate well. Nowhere in these notes have I insisted that meditation is important, and nowhere have I tried to sell anyone the idea of meditating. That is because all this is taken for granted. This book is not for people who do not want to meditate. It is only for those who are already interested, and who would like to meditate every day.

The factor of desire is, of course, extremely important. One of the main reasons why people who take up meditation fail to get anywhere in it is that they go about it halfheartedly, without any serious interest. It should be taken as obvious that a man who has no real desire to meditate will certainly not succeed; for here is one place, before all others, where you have to do the job yourself, aided by the grace of God. Nobody else is going to do it for you.

The original, primitive meaning of spiritual direction suggests a particular need connected with a special ascetic task, a peculiar vocation for which a professional formation is required. In other words, spiritual direction is a monastic concept. It is a practice which was unnecessary until men withdrew from the Christian community in order to live as solitaries in the desert. For the ordinary member of the primitive Christian community there was no particular need of personal direction in the professional sense. The bishop, the living and visible representative of the apostle who had founded the local Church, spoke for Christ and the apostles, and, helped by the presbyters, took care of all the spiritual needs of his flock. The individual member of the community was formed and guided by his participation in the life of the community, and such instruction as was needed was given first of all by the bishop and presbyters, and then, through informal admonitions, by ones parents, spouse, friends and fellow Christians.

But when the first solitaries retired to the desert, they separated themselves from the Christian community. Their departure into the wilderness was approved and, in a sense, canonized by no less a bishop than St. Athanasius, soon followed by many others. But they lived solitary and dangerous lives, far from any church, and rarely participating even in the Mystery of the Eucharist. Yet they had gone into the wilderness to seek Christ. They had, like Christ, been led by the Spirit into the wilderness to be tempted. And, like the Lord Himself, they were to be tempted by the evil one. Hence the need for discernment of spiritsand for a director.

We look back after many centuries upon the desert fathers and interpret their vocation in the light of our own. After all, they were the first religious. We do not see how very different, in many ways, were their lives from ours. In any event, their deliberate withdrawal from the normal life of the visible Church was a very perilous spiritual adventure and an innovation of a type that would undoubtedly be considered out of the question by many today. In this adventure, certain safeguards were absolutely essential, and the most obvious and important of these was the training and guidance of the novice by a spiritual father. In this case, the spiritual father replaced the bishop and presbyter as representative of Christ. And yet there was a difference because there was nothing hierarchical about his function. It was purely and simply charismatic. It was sanctioned by the fathers own personal holiness. The greatest abbots in the Egyptian and Syrian deserts were generally not priests.

The Apothegmata or Sayings of the Fathers remain as an eloquent witness to the simplicity and depth of this spiritual guidance. Disciples travelled often for miles through the wilderness just to hear a brief word of advice, a word of salvation which summed up the judgment and the will of God for them in their actual, concrete situation. The impact of these words resided not so much in their simple content as in the inward action of the Holy Spirit which accompanied them, in the soul of the hearer. This of course presupposes an ardent faith, and a deep hunger for the word of God and for salvation. This spiritual appetite, this need for light, had in its turn been generated by tribulation and compunction. Direction then was Gods answer to a need created in the soul by trial and compunction, and communicated through a charismatic representative of the Mystical Body, the