Thomas Merton Quotes

The man who sweats under his mask, whose role makes him itch with discomfort, who hates the division in himself, is already beginning to be free.

The most dangerous man in the world is the contemplative who is guided by nobody. He trusts his own visions. He obeys the attractions of an interior voice but will not listen to other men. He identifies the will of God with anything that makes him feel, within his own heart, a big, warm, sweet interior glow. The sweeter and the warmer the feeling is, the more he is convinced of his own infallibility.

Solitude is so necessary both for society and for the individual that when society fails to provide sufficient solitude to develop the inner life of the persons who compose it, they rebel and seek false solitudes.

Let me say this before rain becomes a utility that they can plan and distribute for money. By "they" I mean the people who cannot understand that rain is a festival, who do not appreciate its gratuity, who think that what has no price has no value, that what cannot be sold is not real, so that the only way to make something actual is to place it on the market. The time will come when they will sell you even your rain. At the moment it is still free, and I am in it. I celebrate its gratuity and its meaninglessness.

For now, oh my God, it is to You alone that I can talk, because nobody else will understand. I cannot bring any other man on this earth into the cloud where I dwell in Your light, that is, Your darkness, where I am lost and abashed. I cannot explain to any other man the anguish which is Your joy nor the loss which is the Possession of You, nor the distance from all things which is the arrival in You, nor the death which is the birth in You because I do not know anything about it myself and all I know is that I wish it were over - I wish it were begun.

The goal of fasting is inner unity.

My spiritual goal is to one day walk into God and disappear.

a man can radically change his life and attain to a deeper meaning, a more perfect integration, a more complete fulfillment, a more total liberty of spirit than are possible in the routines of a purely active existence centered on money-making.

The Christian life, and especially the contemplative life, is a continual discovery of Christ in new and unexpected places.

Whose silence are you?

In the end, it's the reality of personal realtionships that save everything.

We have the choice of two identities: the external mask which seems to be real...and the hidden, inner person who seems to us to be nothing, but who can give himself eternally to the truth in whom he subsists. (295)

To be unknown to God is altogether too much privacy.

O God, teach me to be satisfied with my own helplessness in the spiritual life. Teach me to be content with Your grace that comes to me in darkness and that works things I cannot see. Teach me to be happy that I can depend on You. To depend on You should be enough for an eternity of joy. To depend on You by itself ought to be infinitely greater than any joy which my own intellectual appetite could desire.

Peace demands the most heroic labor and the most difficult sacrifice.

Not only does silence give us a chance to understand ourselves better, to get a truer and more balanced perspective on our own lives in relation to the lives of others: silence makes us whole if we let it. Silence helps draw together the scattered and dissipated energies of a fragmented existence.

In Silence God ceases to be an object and becomes an experience.

Solitude and silence teach me to love my brothers for what they are, not for what they say.

While some men see ordinary happenings, others see divine light and guidance.

Stop asking yourself questions that have no meaning. Or if they have, you'll find out when you need to -- find out both the questions and the answers.

There is no way of telling people that they are all walking around shining like the sun.

God Himself begins to live in me not only as my Creator but as my other and true self.

Everybody has an instinctive desire to do good things and avoid evil. But that desire is sterile as long as we have no experience of what it means to be good.

The Lord did not create suffering. Pain and death came into the world with the fall of man. But after man had chosen suffering in preference to the joys of union with God, the Lord turned suffering itself into a way by which man could come to the perfect knowledge of God.

And the deepest level of communication is not communication, but communion. It is wordless. it is beyond words, and it is beyond speech, and it is beyond concept.

Then it was as if I suddenly saw the secret beauty of their hearts, the depths of their hearts where neither sin nor desire nor self-knowledge can reach, the core of their reality, the person that each one is in God's eyes. If only they could see themselves as they really are. If only we could see each other that way all the time, there would be no more war, no more hatred, no more cruelty, no more greed . . . I suppose the big problem would be that we would fall down and worship each other.

I suppose what makes me most glad is that we all recognize each other in this metaphysical space of silence and happening, and get some sense, for a moment, that we are full of paradise without knowing it.

The true contemplative is one who has discovered the art of finding leisure even in the midst of his work, by working with such a spirit of detachment and recollection that even his work is a prayer

Since no man ever can, or could, live by himself and for himself alone, the destinies of thousands of other people were bound to be affected, some remotely, but some very directly and near-at-hand, by my own choices and decisions and desires, as my own life would also be formed and modified according to theirs.

When you reread your journal you find out that your newest discovery is something you already found out five years ago.

The simplicity that all this presupposes is not easy to attain. I find that my life constantly threatens to become complex and divisive. A life of prayer is basically a very simple life. This simplicity, however, is the result of asceticism and effort: it is not a spontaneous simplicity.

A daydream is an evasion.

If nothing that can be seen can either be God or represent Him to us as He is, then to find God we must pass beyond everything that can be seen and enter into darkness. Since nothing that can be heard is God, to find Him we must enter into silence. Since God cannot be imagined, anything our imagination tells us about Him is ultimately a lie and therefore we cannot know Him as He really is unless we pass beyond everything that can be imagined and enter into an obscurity without images and without the likeness of any created thing.

Our minds are like crows. They pick up everything that glitters, no matter how uncomfortable our nests get with all that metal in them.

In an age where there is much talk about "being yourself," I reserve to myself the right to forget about being myself, since in any case there is very little chance of my being anybody else.

The artist should preach nothing-not even his own autonomy. His art should speak its own truth, and in so doing it will be in harmony with every other kind of truth- moral, metaphysical, mystical.

As long as I am content to know that He is infinitely greater than I, and that I cannot know Him unless He shows himself to me, I will have Peace, and He will be near me and in me, and I will rest in Him.

Persons are not known by intellect alone, not by principles alone, but only by love. It is when we love the other, the enemy, that we obtain from God the key to an understanding of who he is, and who we are. It is only this realization that can open to us the real nature of our duty, and of right action.

The humble person receives praise the way a clean window takes the light of the sun. The truer and more intense the light is, the less you see of the glass.

Our destiny is to live out what we think, because unless we live what we know, we do not even know it.

Contemplation is not and cannot be a function of this external self. There is an irreducible opposition between the deep transcendent self that awakens only in contemplation, and the superficial, external self which we commonly identify with the first person singular.

The world of men has forgotten the joys of silence, the peace of solitude, which is necessary, to some extent, for the fullness of human living. Man cannot be happy for long unless he is in contact with the springs of spiritual life which are hidden in the depths of his own soul. If man is exiled constantly from his own home, locked out of his spiritual solitude, he ceases to be a true person.

The monk in hiding himself from the world becomes not less than himself, not less of a person, but more of a person, more truly and perfectly himself: for his personality and individuality are perfected in their true order, the spiritual, interior order.

For our duties and our needs, in all the fundamental things for which we were created, come down in practice to the same thing.

Things that are good are good, and if one is responding to that goodness one is in contact with a truth from which one is getting something. The truth is doing us good. The truth of the sunshine, the truth of the rain, the truth of the fresh air, the truth of the wind in the trees, these are truths. And they are always accessible!

A tree gives glory to God by being a tree. For in being what God means it to be it is obeying [God]. It “consents,” so to speak, to [God's] creative love. It is expressing an idea which is in God and which is not distinct from the essence of God, and therefore a tree imitates God by being a tree

Thinking about monastic ideals is not the same as living up to them, but at any rate such thinking has an important place in a monk's life, because you cannot begin to do anything unless you have some idea what you are trying to do.

We must slow down to a human tempo and we’ll begin to have time to listen.