Merton’s Gift Leading To Deep Personal Prayer
Recently, I had the opportunity to read, reflect on and pray with some of the many wonderful books of Thomas Merton. He was definitely a person of prominence as a wisdom and prophetic figure in 20th century America.
Most of his writings deal with a more advanced spirituality. I am always on the search to gather information to help people in the beginning of the journey of deep personal prayer. Two items popped out to me as truly fitting the message for my blogs on the first stages of prayer.
These two items are Merton’s definition prayer, and his teaching on the False Self and the True Self. In both of these subjects, Merton points to their importance in achieving the final goal of prayer, contemplation. I would like to offer a series of reflections on these important insights of Merton. The two Merton items are remarkably helpful in the early stages of the quest for deep personal prayer.
In a brief analysis of the two items, I hope to describe how they connect to some of the most significant factors that support growth in deep personal prayer.
Merton’s Definition of Prayer
From the beginning of my writings on deep personal prayer, which began almost ten years ago, I have used Merton’s definition of prayer. Prayer is yearning for the awareness of the presence of God, a personal understanding of God’s word, knowledge of God’s will and the capacity to hear and obey.
There are some immediate consequences that flow from this approach to prayer.
False Self and True Self
Merton gives extensive treatment to this fundamental teaching about the spiritual journey. Most of it is related to the need to pursue the final stage of prayer, contemplation. In fact, his conception is that the True Self is only totally achieved in contemplation or at the moment of death.
I believe his teachings on the topic also offer great guidance and highlight the meaningful implications for those in the beginning stages of the prayer journey.
In treating the False Self, Merton begins by pointing out that we are dominated by false values that ultimately, not only deceive us, but lead us nowhere. Merton has a long list of adjectives that at various times he uses in place of his main describing word, false. They are: superficial, empirical, outward, contingent, private, shadow, illusory, fictitious, smoke, petty and external. These all contribute to his principal message: to describe the consequences of Original Sin in the daily human experience.
The True Self offers a goal of freedom and transformation, and in our search for God, a return to our original innocence. It happens as we live the gospel values. Its final expression is when we reach our goal, union with God.
Along the way, there are several helpful activities that facilitate this movement from an all-engrossing selfishness to walking with Jesus. These contributing elements are self-knowledge, transformation of consciousness, detachment, elimination of addiction, humility and a growing focus on Jesus and his message.
These are all indicators and facilitators of the transition from the False Self to the True Self. Deep personal prayer is central to this activity which is the basic stuff of the spiritual life.
I hope to flesh out these positive contributions to our Christian life in search of the gospel in a series of blog reflections. In particular, I would like to connect several of the gospel stories, characters and parables to our personal passage from the dominance of our False Self to the life-giving pursuit of our True Self. In the process we are basically seeking to share Paul’s reality: “Yet I live, no longer I, but Christ lives within me.” (Gal 2:20)
Most of his writings deal with a more advanced spirituality. I am always on the search to gather information to help people in the beginning of the journey of deep personal prayer. Two items popped out to me as truly fitting the message for my blogs on the first stages of prayer.
These two items are Merton’s definition prayer, and his teaching on the False Self and the True Self. In both of these subjects, Merton points to their importance in achieving the final goal of prayer, contemplation. I would like to offer a series of reflections on these important insights of Merton. The two Merton items are remarkably helpful in the early stages of the quest for deep personal prayer.
In a brief analysis of the two items, I hope to describe how they connect to some of the most significant factors that support growth in deep personal prayer.
Merton’s Definition of Prayer
From the beginning of my writings on deep personal prayer, which began almost ten years ago, I have used Merton’s definition of prayer. Prayer is yearning for the awareness of the presence of God, a personal understanding of God’s word, knowledge of God’s will and the capacity to hear and obey.
There are some immediate consequences that flow from this approach to prayer.
- It centers on God and not ourselves.
- It is about our personal transformation flowing from God’s word and will.
- It centers on a hunger in our heart for God rather than on our personal needs.
- These three initial insights offer a great beginning of a spirituality that will support a continual growth in prayer leading to a life rooted in gospel vales.
False Self and True Self
Merton gives extensive treatment to this fundamental teaching about the spiritual journey. Most of it is related to the need to pursue the final stage of prayer, contemplation. In fact, his conception is that the True Self is only totally achieved in contemplation or at the moment of death.
I believe his teachings on the topic also offer great guidance and highlight the meaningful implications for those in the beginning stages of the prayer journey.
In treating the False Self, Merton begins by pointing out that we are dominated by false values that ultimately, not only deceive us, but lead us nowhere. Merton has a long list of adjectives that at various times he uses in place of his main describing word, false. They are: superficial, empirical, outward, contingent, private, shadow, illusory, fictitious, smoke, petty and external. These all contribute to his principal message: to describe the consequences of Original Sin in the daily human experience.
The True Self offers a goal of freedom and transformation, and in our search for God, a return to our original innocence. It happens as we live the gospel values. Its final expression is when we reach our goal, union with God.
Along the way, there are several helpful activities that facilitate this movement from an all-engrossing selfishness to walking with Jesus. These contributing elements are self-knowledge, transformation of consciousness, detachment, elimination of addiction, humility and a growing focus on Jesus and his message.
These are all indicators and facilitators of the transition from the False Self to the True Self. Deep personal prayer is central to this activity which is the basic stuff of the spiritual life.
I hope to flesh out these positive contributions to our Christian life in search of the gospel in a series of blog reflections. In particular, I would like to connect several of the gospel stories, characters and parables to our personal passage from the dominance of our False Self to the life-giving pursuit of our True Self. In the process we are basically seeking to share Paul’s reality: “Yet I live, no longer I, but Christ lives within me.” (Gal 2:20)
