Home > Work > The Inner Experience: Notes on Contemplation
1 " One of the strange laws of the contemplative life is that in it you do not sit down and solve problems: you bear with them until they somehow solve themselves. "
― Thomas Merton , The Inner Experience: Notes on Contemplation
2 " Contemplation in the age of Auschwitz and Dachau, Solovky and Karaganda is something darker and more fearsome than contemplation in the age of the Church Fathers. For that very reason, 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. "
3 " 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. "
4 " As soon as one is conscious of the presence of the Master, one must, in all passivity, abandon the work to Him. "
5 " To anyone who has full awareness of our “exile” from God, our alienation from this inmost self, and our blind wandering in the “region of unlikeness,” this claim can hardly seem believable. Yet it is nothing else but the message of Christ calling us to awake from sleep, to return from exile, and find our true selves within ourselves, in that inner sanctuary which is His temple and His heaven, and (at the end of the prodigal’s homecoming journey) the “Father’s House. "
6 " To praise the contemplative life is not to reject every other form of life, but to seek a solid foundation for every other human striving. Without "
7 " They went into the desert not to study speculative truth, but to wrestle with practical evil; not to perfect their analytical intelligence, but to purify their hearts. "
8 " the hypostatic union, or the union of the divine and human natures in the One Person of the Word, the God-Man, Jesus Christ, was not only a truth of the greatest, most revolutionary, and most existential actuality, but it was the central truth of all being and all history. "
9 " The very first step to a correct understanding of the Christian theology of contemplation is to grasp clearly the unity of God and man in Christ, which of course presupposes the equally crucial unity of man in himself. "
10 " 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. "
11 " 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. "
12 " 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. "
13 " 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. "
14 " Both threat and promise often come from the same political source. "
15 " This implies that all truly serious and spiritual forms of religion aspire at least implicitly to a contemplative awakening both of the individual and of the group. "
16 " If it is awakened, it communicates a new life to the intelligence in which it lives, so that it becomes a living awareness of itself: and this awareness is not so much something that we ourselves have, as something that we are. It is a new and indefinable quality of our living being. "
17 " In all spiritualities there is a contrast between the affective or13 devotional (bhakti) and the intellectual, anoetic type of experience (raja yoga). "
18 " One of the strange laws of the contemplative life is that in it you do not sit down and solve problems: you bear with them until they somehow solve themselves. Or until life itself solves them for you. Usually the solution consists in a discovery that they only existed insofar as they were inseparably connected with your own illusory exterior self. "
19 " Man is the image of God, and his inner self is a kind of mirror in which God not only sees Himself, but reveals Himself to the “mirror” in which He is reflected. "