Contemplative Prayer (Image Classic)

This book, 'Contemplative Prayer', was Thomas Merton's last book. A prolific writing on spiritual topics, Merton was perhaps in an ideal setting to be able to write about the ideas and methods of contemplative prayer, being a Trappist. Trappists devote themselves to prayer, adding the disciplines of silence and solitude, things that are needed for the contemplative side of things to emerge. In the introduction by Merton's friend, Thich Nhat Hanh, there is a nine-fold prayer that relates to many of Merton's ideas about contemplative prayer. However, it is a mistake (and both Hanh in the introduction and Merton in the text mention this) to think that prayer is something in and of itself - Christians and Buddhists tend to have the understanding that prayer without practice lacks efficacy. Merton traces a strong history of contemplative prayer, from the earliest Christians (particularly the Desert Fathers and early monastics) to the latest theologians (Hahn relates Merton's ideas to Paul Tillich, and without mentioning him by name, Merton also seems to strive for that same purity that was the pursuit of Kierkegaard). Merton concentrates especially on various 'via negativa' methods and theologies - St. John of the Cross is but the most powerful example, but Merton draws on Gregory of Nyssa, John Chrysostom, Catherine of Siena, Meister Eckhart and others. This is not a how-to manual for contemplative prayer. This was a subject that was beginning to interesting Merton more and more near the time of his death, and we can but wonder if he would have gone on to produce more practical writing on the topic after this piece. However, Merton, being a person with a good grasp for the authority and power of tradition and history, understood that the first task would be to understand what people have done before and how things have worked or not worked, before embarking upon a new subject for oneself. This is that product, and we are the poorer for not having a follow-up to the book. Reading Merton is never wasted time. This is perhaps less 'spiritual' and more 'academic' than much of his writing, but it still has characteristic Merton sensitivity to subject, and is worthwhile for any looking for a deeper understanding of comtemplative practices.

This is not a how-to book. It is a study of the history and meaning and reason for contemplative prayer, deeply thought of, deeply experienced. My little old copy is dogeared and heavily underlined, having been read so many times. And it is not my first copy - I've given others to friends.As with much of Merton's writing, it is a tool for examining our own prayer, our own lives. He shows us many ways we may be evading the very goal of our prayer, how we may be shielding ourselves from God's light shining upon us.Merton did not write this book in order to become popular. It is not all sweetness and gentle breezes of the Spirit. It is more like a cold wind that seeks to blow away our defenses and leave us face to face with what our souls really want - God. Whether we enjoy the process is not the point, but a book like this lets us know that we are not alone on the path, that, tough as it is, others have gone before. It gives comfort in the old English meaning of the word: strengthening. Read this if you need a good dose of spiritual tonic.review by Janet Knori, author of Awakening in God

This book is profound: in a mere 116 pages Merton reveals indispensable spiritual insights one after another. Contemplation is the practice of seeking clarity--a clear vision of who we are, a clear vision of our relationship to God. So, with honest, relentless precision, Merton exposes our false postures of ego, pride, attachement, fear--those unholy but seductive impulses that cloud our souls and separate us from God. It is obvious that "Contemplative Prayer" is the product of an experienced contemplative, one who has experienced and reflected upon a lifetime of struggle, enough so that he can boil down the essence of spiritual survival into a handful of simple words. But he does much more than that: after shattering each underpinning of our personal complacency, he draws back and puts his observations in their monastic and theological context, giving us a fuller, deeper understanding of the religious tradition we belong to. For example, at one point, Merton elegantly and brilliantly summarizes "Dark Night of the Soul" (St. John of the Cross) in a way that makes it fully relevant to the modern reader. As a bonus, this edition contains an introduction by the distinguished Buddhist teacher Thich Nhat Hanh (who in some respects is himself a Buddhist version of Thomas Merton). Hahn explores and compares the spiritual struggles of Buddhism and Christianity with respect to prayer, meditation, practice, and God--on those crucial levels we see that ultimately we have one nature, despite the obvious and superficial differences that tend to separate us. On a literary note, "Contemplative Prayer" will be particularly interesting to those drawn to existentialism or seeking a deeper understanding of it. At first glance, one might think no two people could be further apart than Camus' Stranger and the Christian contemplative, but they are in fact quite alike. Both have heightened awareness of their true nature. Both acknowledge the meaninglessness of the world formerly thought of as "real". Both have learned that contemplation of the real comes at a heavy price, yet one that is unavoidable to the soul honestly seeking truth. Christian, Buddhist, existentialist...in the end it seems we are all drawn to the same road.

"Without true, deep contemplative aspirations, without a total love for GOD and an uncompromising thirst for his truth, religion tends in the end to become an opiate." These are the words with which Thomas Merton (1916-1968) closes this book. I learned to appreciate that meditation is an embracing of reality more than a retreat from reality. I have been inspired to focus more clearly on the situation at hand and to reveal how my spiritual relationship can improve what I see. It is easy for me to be distracted by many things during the day, and this tendency is only exacerbated when the task is daunting. Thomas Merton has taught me that, in meditation, I am advantaged by an attitude or outlook of faith, openness, attention, reverence, expectation, supplication, trust, and joy. All these finally permeate my being with love in so far as my living faith tells me I am in the presence of the LORD, that I live in Christ, that in the Spirit of the LORD I "see" the LORD, my GOD, without "seeing." I know her in "unknowing." Faith is the bond that unites me to him in the Spirit who gives me light and love. If you are interested in meditation in the twentieth century, or in building a stronger spiritual awareness, this book will be interesting to you.