Showing posts with label Thomas Merton. Show all posts
Showing posts with label Thomas Merton. Show all posts

2022/09/02

On The Brink Of Everything PARKER J. PALMER— On My Walk

On The Brink Of Everything — On My Walk

ON THE BRINK OF EVERYTHING

BY PARKER J. PALMER

"As long as I draw breath, I want to be part of the solution." So says newly minted octogenarian Parker J. Palmer in On the Brink of Everything: Grace, Gravity, and Getting Old. Palmer's passion for better days shines through this series of essays (some old, some new). He looks back. He looks ahead. He never waffles or wavers. Palmer is delightfully honest as he assesses himself and our times.

Like age, the brilliance of Palmer's book crept up on me. I grew to appreciate this book the more I got into it:

Amen to his thoughts on public discourse:

Only by discussing our differences openly, honestly, and with civility can we honor the intentions of the framers of the Constitution who gave us the first system of government that regards conflict not as the enemy of a good social order but as the engine of a better social order--if we hold out our conflicts creatively. (124)

Gratitude for his willingness to share his struggles with depression.Palmer unhesitatingly sprinkles this dark period of his history throughout On the Brink of Everything. In doing so he models the openness, transparency, and quest to which he calls us throughout his book.

Amen to his distinction between job and vocation. The misunderstanding of the latter keeps from from surviving the loss of the former upon retirement. There are good words here for those approaching the retirement hurdle. (85)

Thanks for his wisdom and insight with respect to "The Accidental Author." As one who wants to sharpen the writing craft, these were invaluable words.

Palmer may be at his most culturally prophetic when it comes to racism and the toxicity of the current presidential administration. With respect to racism, he's quick to point out that he is not working penance over a guilt trip. He does, however, acknowledge "the inner roots of a social pathology that, if it goes unconfessed and unaddressed, will make" white middle class America a part of the problem not the solution. His ongoing frustration with our 45th President -- character and policies -- is no secret. We'll leave it at that.

While I appreciated so much of what Palmer addressed regarding white privilege and the rancid lingering effects of racism, I felt the author tended to generalizations with respect to "the privileged white class," and voters who elected Trump. That said, he calls out the "good old days" for what they are:

I urge those of you who cling to your dream of the 'good old days"--good for you anyway--to take a nice long name and dream on, dream on. The rest of us will stay awake and help midwife the rebirth of America, hoping that our national nausea in this moment is just another symptom that our country is pregnant with change. (p. 137)

Thoughts to ponder:

1. Embracing human frailty: Palmer is fond of quoting Thomas Merton who wrote, "Being human is harder than being holy." I think I know where he is coming from, though I disagree. Being holy is being fully human (that's Jesus' way). Still, I appreciate how frustrating that can be. Like Palmer I often want to give people the boot, or to borrow the line he does from "painter Walter Sickert, who once told an annoying guest, 'You must come again when you have less time.'" (149)

2. The hidden wholeness: Twice Parker Palmer quotes Thomas Merton: "There is in all visible things . . . a hidden wholeness." Palmer sees this hidden wholeness in the paradox of autumn, "diminishment and beauty, darkness and light, death and life." (167). I agree with both sages, but the Scriptures points me past the picture to the source: "For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things were created through him and for him." (Colossians 1:16 ESV). Palmer's reflections lead me to believe he does not share that view.

3. Anger and forgiveness: I appreciate the line he shared from Anne Lamott: "Not forgiving is like drinking rat poison and waiting for the rat to die." (120). "Repressed anger is dangerous, a weapon we aim at ourselves that sooner or later injures others. But anger harnessed as an energy that animates social action on behalf of new life for all is redemptive." (120)

Palmer is at his most honest and (is this too strong) inept when it comes to death:

"If there's been a definitive statement on the matter, I didn't get the memo."

"The most important thing we can do to prepare for death is to show up as our true selves as often as we can while we have life."

"I don't know exactly where we go when we die, but the BWCA (aka God's Country) strikes me as the ultimate tourist destination."

"I'm certain of two things: when we die, our bodies return to the earth, and earth knows how to turn death into new life. . . . It matters not to be whether I am resurrected in a loon . . . a sun-glazed pine, a wildfire . . . or the Northern Lights and stars that lie beyond them. It's all good and it's all gold. . ." (180-1)

I find it interesting that Palmer, for all his angst with a broken world and all his efforts to right it, is content to say his piece and peace out as simply as a fleeting vapor. Palmer often gives a nod to his Christian roots. He rightly (in my mind) considers the applications of the incarnation for entering into a world wrought with troubles. He considers the implications of incarnation for getting into the mess of this world, but not for getting out of it. I'm not talking about an escapism, I want no part of that. But if God is concerned for entering into the fray does that not speak to an "incarnate" existential reality beyond the fray, one in which we too may participate?

Parker's quest, which we witness for 200 pages, suggests there is more to the end of our days than an extinguished candle and a whiff of smoke. He doesn't lead me there.

I appreciate Parker J. Palmer. His book, Let Your Life Speak, is one of my all-time favorites. On the Brink of Everything may not rank with it in my opinion, but this is good; these are words of one who has lived well, served well, and thought well. Sure, I don't agree with all he has written, but Palmer is the kind of "old guy" I want speaking into my life.

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Martha F.Dewing

5.0 out of 5 stars A bow to the authorReviewed in the United States on December 24, 2020
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I just finished rereading “On the Brink of Everything,” and I’m so glad I returned to it after the first read two years ago. Seeing it through the lens of 2020 brings greater meaning and depth to my relationship with it. George Floyd, a pandemic, ten months of isolation all deepen my interaction with Parker Palmer’s words. I’ve dog-eared pages, underlined and written in the margins. I never do that. With “On the Brink” I know that I will want to return to passages that have great meaning and imagine that when revisiting this magnificent work I’ll find the desired words of wisdom.

I know I'm reading something that is touching me deeply if I stop mid page, bring the book close to my heart, pat it and perhaps cry a bit because I'm so moved. This author deeply understands how precious life is and so I hug the book and by extension the author. The last time I did this many times over was with Greg Boyle's book “Barking to the Choir.” So grateful, so touched.

Palmer has a way with one-liners. I read a sentence, laugh, take it in and again hold the book close because he has touched something with sweet, sweet tenderness. I cry, sweet tears, acknowledging the humanity that is right before my eyes, in my heart.

Since September of 2019 I’ve embraced a practice. Upon waking and as I’m going from the horizontal position to upright and placing my feet squarely on the ground, I state, “I take a stand for awake dying.” And then I proceed with my day noting that I am consciously living my life as best I can from this place of acknowledging both life’s preciousness and the fact that I am going to die. It feels as though this book has been written with this practice in mind, and with every word Parker Palmer supports me. In my awake dying I am absolutely taking a stand for awake living, and I couldn’t find a better companion than Parker to walk me home.
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Vagabondage

4.0 out of 5 stars Thoughtful and worthwhile but a bit unfocusedReviewed in the United States on October 4, 2019
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I'm a longtime Parker Palmer fan, having had the privilege of studying with him in a week-long college faculty seminar some years ago. I've always considered him a mentor or fellow-traveler and respected his perspectives greatly. So as I'm almost his age, confronting the challenges the years bring most of us, and wishing to embrace this stage of life thoughtfully and with grace, I opened this volume with high hopes.

I consider the first part of it five-star Parker Palmer -- wry, frank, personal, reflective, wise, and definitely worth a read. But I have to say in all honesty that the latter part of the book strikes me as unfocused, a bit of a pastiche of excerpts from some of his in earlier books and online essays, and it began to disappoint me.

Perhaps this is an unfair criticism. I suppose as we age and reflect, we all do that: recycle thoughts, trying them on again to see how they still fit. But many of them in the latter part of the book seemed very loosely related to the book's announced topic of getting old. And though Palmer introduces each chapter with an explanation of how the excerpts that follow relate to each other and to the overall subject, I felt increasingly like I was following a beloved bird dog who kept losing the scent.

His political views are unapologetically partisan, which has put some reviewers here off to the point of setting the book aside. I think that's an overreaction, but I'm sympathetic to a degree. I happen to share his political views, which are deeply grounded in values PP has long reflected on and written and taught about, but I still found them distracting in this particular context.

So all in all, this title is a mixed bag for me -- highly recommended at the start, less so as it goes on -- particularly for fans like me who have followed Palmer's overall life work somewhat closely. I don't regret buying it, though, and will most likely reread it. Maybe I'm just getting cranky and impatient at my age, and may approach it with a little more patience next time I open it!
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Phil Haslanger

5.0 out of 5 stars An invitation to embrace the brinks of our livesReviewed in the United States on July 9, 2018
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Parker Palmer's new book, On the Brink of Everything: Grace, Gravity and Getting Old
might seem like something written for people dealing with issues of aging. But then, aren’t we all aging? If you aren’t, no need to read this book.

Yes, Palmer writes it as someone who has lived a deeply engaged life across eight decades. In this collection of essays, he not only looks at the opportunities still before him but he also weaves together the strands of his life that he has shared in so many ways and that have touched so many readers in his previous books.

It is a book of more than just essays. He includes some poems he has written as well as those by others that have had special meaning to him. One of his collaborators with him in preparing the book was singer/songwriter Carrie Newcomer, who wrote some songs based on their conversations and there are links to the work they have created and are creating.

The bookends for his wide-ranging reflections, though, not surprisingly, are the realities and opportunities of aging.

As he writes in the Prelude: "I'll be nearly eighty when this book is published, so it shouldn't surprise me that I can sometimes see the brink from here. But it does. I'm even more surprised that I like being old.”

What he does, as he writes, is turn “the prism on my experience of aging as a way of encouraging readers to do the same with theirs. We need to reframe aging as a passage of discovery and engagement, not decline and inaction."

One of the joys of reading this book is the wit with which Palmer writes. His last chapter is titled, “Over the Edge: Where We Go When We Die.” As he writes in the set up for the book, a good marketing ploy would have been “Want the answer? Buy the book.” His hope, though, is that as you read that chapter, “you’ll know where heaven is, thought I may be a little off with the longitude and latitude.”

Palmer takes his readers across the interaction of generations, the depth of a spiritual quest, the meaning of work, the value of curiosity, the importance of engagement with the world.

He is an graceful writer whose words flow easily off the page yet the words also demand that a reader take time to let them settle into our own interior spaces. Palmer relishes being on the brink of everything and invites us to find those places in our own lives.
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K. Moss
3.0 out of 5 stars Disappointing
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5.0 out of 5 stars Gorgeous reading, full of depth and humour
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3.0 out of 5 stars Interesting Book
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2022/08/23

Thomas Merton - Spiritual Direction and Meditation - Ebook | Scribd

Thomas Merton - Spiritual Direction and Meditation by Thomas Merton - Ebook | Scribd

Thomas Merton - Spiritual Direction and Meditation

Thomas Merton - Spiritual Direction and Meditation

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Description

This early work by Anglo-American Catholic writer Thomas Merton is both expensive and hard to find in its first edition. It contains a wealth of information on spiritual direction and how to learn the art of meditation. This fascinating work is thoroughly recommended for anyone with an interest in spiritual life. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

Contemplative Prayer : Merton, Thomas: Amazon.com.au: Books

Contemplative Prayer : Merton, Thomas: Amazon.com.au: Books





Contemplative Prayer Paperback – 31 January 2000
by Thomas Merton (Author)
4.6 out of 5 stars 275 ratings



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In this classic text, Thomas Merton offers valuable guidance for prayer. He brings together a wealth of meditative and mystical influences-from John of the Cross to Eastern desert monasticism-to create a spiritual path for today. Most important, he shows how the peace contacted through meditation should not be sought in order to evade the problems of contemporary life, but can instead be directed back out into the world to affect positive change.

Contemplative Prayer is one of the most well-known works of spirituality of the last one hundred years, and it is a must-read for all seeking to live a life of purpose in today's world.

In a moving and profound introduction, Thich Nhat Hanh offers his personal recollections of Merton and compares the contemplative traditions of East and West.


Print length

128 pages

Product description

Review
"[Readers] will find Contemplative Prayer valuable. Merton shows that all living theology needs to be rooted in exercises where men somehow happily establish contact with God." --New York Times Book Review

From the Inside Flap
This is Thomas Merton at his contemplative best, applying ancient wisdom to the longings of our age through his thoughtful commentary on Scripture and important writers of the Western spiritual tradition.

About the Author
THOMAS MERTON (1915-1968), Trappist monk, author, and peace activist, came to international prominence at a young age with his classic autobiography, The Seven Story Mountain. Over the rest of his life he wrote prolifically on a vast range of topics, including prayer, interior growth, social responsibility, violence, and war. Toward the end of his life he played a significant role in introducing Eastern religions to the West. He is today regarded as a spiritual master, a brilliant religious writer, and a man who embodied the quest for God and human solidarity in the modern world.

THICH NHAT HANH is an internationally respected Zen poet and teacher. He is the author of numerous bestselling books, including Zen Keys and Living Buddha Living Christ.
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Product details
Publisher ‏ : ‎ Image; New edition (31 January 2000)
Language ‏ : ‎ English
Paperback ‏ : ‎ 128 pages
4.6 out of 5 stars 275 ratings


Thomas Merton



Thomas Merton (1915-1968) is arguably the most influential American Catholic author of the twentieth century. His autobiography, The Seven Storey Mountain, has millions of copies and has been translated into over fifteen languages. He wrote over sixty other books and hundreds of poems and articles on topics ranging from monastic spirituality to civil rights, nonviolence, and the nuclear arms race.

After a rambunctious youth and adolescence, Merton converted to Roman Catholicism and entered the Abbey of Gethsemani, a community of monks belonging to the Order of Cistercians of the Strict Observance (Trappists), the most ascetic Roman Catholic monastic order.

The twenty-seven years he spent in Gethsemani brought about profound changes in his self-understanding. This ongoing conversion impelled him into the political arena, where he became, according to Daniel Berrigan, the conscience of the peace movement of the 1960's. Referring to race and peace as the two most urgent issues of our time, Merton was a strong supporter of the nonviolent civil rights movement, which he called "certainly the greatest example of Christian faith in action in the social history of the United States." For his social activism Merton endured severe criticism, from Catholics and non-Catholics alike, who assailed his political writings as unbecoming of a monk.

During his last years, he became deeply interested in Asian religions, particularly Zen Buddhism, and in promoting East-West dialogue. After several meetings with Merton during the American monk's trip to the Far East in 1968, the Dali Lama praised him as having a more profound understanding of Buddhism than any other Christian he had known. It was during this trip to a conference on East-West monastic dialogue that Merton died, in Bangkok on December 10, 1968, the victim of an accidental electrocution. The date marked the twenty-seventh anniversary of his entrance to Gethsemani.

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M. J. Robinson
5.0 out of 5 stars Not a 'How to' book but an insight into a traditionReviewed in the United Kingdom on 11 May 2010
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Merton's writings (1915-1968) inspire us to understand more about the depths of early Christian life. This prolific writer could take a lifetime to read and his insights into the spiritual life (not only in the Christian tradition) are profound. This book on contemplative prayer is not a 'how to' book on how to pray in a contemplative way - for that you will need to seek elsewhere among the bookshelves. This book explores the history of monastic prayer and contemplation and provides a comprehensive background for anyone who wishes to gain an insight into what prayer and meditation means. The first half of the book (up to chapter XI) is more about the history of contemplation and has an academic flavour.

The second half of the book from page 82 onwards (Chapter XI) is perhaps the core of the work. As it states on the back cover Merton stresses we shouldn't look for a 'method' or a 'system' in meditation but cultivate an 'attitude' or 'outlook'. Chapter XI (page 82) begins 'What is the purpose of meditation in the sense of "the prayer of the heart"?' and from this moment on Merton unfolds to the reader what contemplation should really be about. Some key words and phrases are 'purity of heart', 'surrender', 'listening in silence', 'the incomprehensibility of God'. There is so much more for each reader to mine from this short but deep work (144pp). The second half of this book requires short bursts of reading and contemplation on each concept in order to fully appreciate what Merton is saying to the hopeful contemplative in this modern day. It is not an easy path and a lonely one but one worth following and one that is sorely needed at this time. A worthwhile read particularly the second half of the book.
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Sam
5.0 out of 5 stars An amazing book- a fantastic resource particularly for those who practice ...Reviewed in the United Kingdom on 24 December 2015
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An amazing book- a fantastic resource particularly for those who practice contemplative or centering prayer. Merton's insights about the process of contemplative practice is both informative and capable of occasioning new developments in one's practice itself. His explanation of the history and development of contemplation places the practice in its theological and liturgical context, and allows one to relate contemplation to the wider experience of the faith.

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Robert B.
5.0 out of 5 stars Contemplative prayer made easierReviewed in the United Kingdom on 25 April 2018
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Excellent explanation of the approach to Contemplative Prayer
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hazel
5.0 out of 5 stars ExcellentReviewed in the United Kingdom on 4 October 2018
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Wanted to read more of Thomas Merton books
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John Cullaigh
5.0 out of 5 stars Excellent. Exactly what I was looking forReviewed in the United Kingdom on 28 October 2015
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Excellent. Exactly what I was looking for.
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2022/08/20

Contemplative Prayer (The Visions of Thomas Kelly and Thomas Merton)

Contemplative Prayer (The Visions of Thomas Kelly and Thomas Merton)

Contemplativ Contemplative Prayer (The Visions of Thomas K er (The Visions of Thomas Kelly and Thomas elly and Thomas Merton)
Keith R. Maddock 
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1-1-1999 
Contemplative Prayer (The Visions of Thomas Kelly and Thomas Merton) 
Keith R. Maddock 

Follow this and additional works at: https://digitalcommons.georgefox.edu/qrt 
 
Recommended Citation 
Maddock, Keith R. (1999) "Contemplative Prayer (The Visions of Thomas Kelly and Thomas Merton)," Quaker Religious Thought: Vol. 92 , Article 3. 
Available at: https://digitalcommons.georgefox.edu/qrt/vol92/iss1/3 


This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Religious Thought by an authorized editor of Digital Commons @ George Fox University. For more information, please contact arolfe@georgefox.edu. 
 
CONTEMPLATIVE PRAYER 
(THE VISIONS OF THOMAS KELLY AND
THOMAS MERTON)
KEITH R. MADDOCK


The tension between action and contemplation is one of the oldest and most divisive issues in religious life. We are faced with familiar complaints about complacency in conventional religion on the one hand, and social activism motived by secular or political rather than spiritual values on the other. Yet spiritual leaders and reformers have wrestled with this tension for centuries, and have sought to integrate contemplation and action into a holistic view of life centered in God.
Thomas Kelly and Thomas Merton were visionaries for a renewal of spiritual life in their own times of transition. Kelly spoke out of the period between two world wars, including economic depression, when traditional religious values were subjected to assault on all fronts. It took great courage for him to advocate a spirituality of relevance and personal transformation at that time. In the years following the second world war, another wave of spirituality swept over the western hemisphere, this time in response to excessive optimism based on economic prosperity. Thomas Merton, a popular writer in both Catholic and non-Catholic communities, warned his contemporaries not to ignore the dark side of progress. The experience of grace demands an embrace of suffering, and continuing engagement with oppressive powers. 
In our present time of transition, we may appreciate the ecumenical outlooks of Thomas Kelly and Thomas Merton. There is some affinity between them as middle-class American men trying to define a religious base for their personal lives in a secular world. But their most lasting achievements are their recipes for spiritual integrity in a busy North American context, adaptations of one of the most ancient disciplines in the Judeo-Christian tradition—a life ordered and inspired through contemplative prayer. Douglas Steere, another American Quaker, focused on their common ground when he wrote, “Would it be going too far to suggest that what we are after in the nurture of prayer is a continual condition of prayerfulness, a constant sensitivity to what is really going on?”1
41
42 • 
Kelly and Merton both believed that the seed of faith requires a measure of solitude, or renunciation of the world, to germinate. Faith nurtured in solitude enables the contemplative to return into the world with a deeper commitment to its transformation. Prayer then becomes a holistic discipline that prepares the ground for love to mature into service. Furthermore, their understanding of contemplative prayer suggested a way of spiritual fulfillment that is potentially available to everyone.
Although Merton was writing for a specific community, he stressed the contemplative orientation of the whole life of prayer. “Certainly in the pressures of modern urban life,” he wrote, “many will face the need for a certain interior silence and discipline simply to keep themselves together, to maintain their human and Christian identity and their spiritual freedom.”2 While Merton was coming from a tradition accustomed to formal religious disciplines, Quakers have often been ambivalent about the need for outward signs of inward experience. Nevertheless, the objective in silent worship is to bring one’s mind to a stillness that is the measure of discernment for the whole of one’s life. 
Kelly goes further when he suggests, “The practice of inward orientation is the heart of religion.”3 In A Testament of Devotion, he referred specifically to the need for inner discipline to redirect our experience of worship into the whole of our lives. “What is here urged are secret habits of unceasing orientation of the deeps of our being about the Inward Light, ways of conducting our inward life so that we are perpetually bowed in worship, while we are also very busy in the world of daily affairs.”4
But how is a state of continuous prayer to be interpreted for an uncloistered and reformed religious community, where complacency or ambivalence in outward observance is often the norm? Kelly recognized that many of us long for something more than the moderate, halfhearted religiosity we so often experience. He challenged Quakers to recover the passion of their own tradition.
Many of us have become as mildly and conventionally religious as were the church folk of three centuries ago, against whose mildness and mediocrity and passionlessness George Fox and his followers flung themselves with all the energy of dedicated lives. In some, says William James, religion exists as a dull habit.
Religion as a dull habit is not that for which Christ lived and died.5

DRYNESS, DEPRESSION, AND THE DARK NIGHT OF
THE SOUL

Complacency involves an avoidance of contemplation, because contemplation is often associated with images of darkness, absence, and emptiness—conditions that emerge when things are not going well, when lives seem to be going to pieces, when all that carried meaning for us is broken and there is nothing we can think of or envision to improve matters. 
Yet this state may be the most fertile ground for moral and spiritual growth. Learning how to embrace rather than flee darkness often results in a creative restructuring of our patterns of thought and behaviour. Stripped of familiar ideas and illusions about ourselves, our world, and God, we may be able to let go of narrow or false understandings of human existence manufactured by our personal and social anxieties. According to Merton, “It means the renunciation of all deluded images of ourselves, all exaggerated estimates of our own capacities, in order to obey God’s will as it comes to us in the difficult demands of life in its exacting truth.”6
After a visit to pre-war Germany in 1938, Thomas Kelly drew attention to the fatalism he observed in American religious life. With characteristic eloquence, he wrote, “if you will accept as normal life only what you can understand, then you will try only to expel the dull, dead weight of Destiny, of inevitable suffering which is a part of normal life, and never come to terms with it or fit your soul to the collar and bear the burden of your suffering which must be borne by you, or enter into the divine education and drastic discipline of sorrow, or rise radiant in the sacrament of pain.”7
Surrender to the darkness is also the end of self-sufficiency. One is freed from autonomous self-images toward a deeper, more relational sense of personhood. There comes an awareness that we cannot ultimately be defined by our strengths and weaknesses. Merton adds that the deep night “is a great gift of God, for it is the precise point of our encounter with his fullness.”8 The fruit of self-surrender is a wholly new way of perceiving and relating to others. 
44 • 
For Thomas Merton, contemplative prayer is not an external discipline, but something that happens within the depths of our inmost selves. Through it we come to recognize God as the deepest centre of our being, an intuition grounded and ending in love. Kelly uses the expression “holy blindness” for that love-infused, relational perception of the world. He writes that this blindness is like that of a person who looks steadily at the sun and then sees only the afterimage of the sun whenever he turns his eyes back toward the earth. He continues, “The God-blinded soul sees naught of self, naught of personal degradation or of personal eminence, but only the Holy Will working impersonally through him, through others, as one objective Life and power.”9

CONTEMPLATIVE PRAYER AND SOCIAL CONCERN

Contemplative prayer turns one toward the neighbour. This insight means that while we may learn to experience the whole of life more fully, we are also called to enable others to do so. In The Contemplative Life: Its Meaning and Necessity, Merton writes, “Contemplation, at its highest intensity, becomes a reservoir of spiritual vitality, that pours itself out in the most telling social action.”10
Kelly envisioned prayer as an intimate relationship with God, through which we may become mediums for God’s will to be known. We become receptive rather than passive, and motivated to action by a will that is not our own.
Prayer becomes not hysterical cries to a distant God, but gentle upliftings and faint whispers, in which it is not easy to say who is speaking, we, or an Other through us. Perhaps we can only say: Praying is taking place. Power flows through us, from the Eternal into the rivulets of Time.11
As the practice of contemplative prayer, religion is not a complement to other aspects of life, but that which underlies and infuses all we do. Merton writes about the necessity for inner solitude in the midst of the busy-ness of modern life in order to strengthen our resolve for service in the world. Similarly, Kelly sought a spiritual resource to nurture and empower all of life’s endless round of activity.
Religion isn’t something to be added to our other duties, and thus make our lives yet more complex. The life with God is the center of life, and all else is remodeled and integrated by it. It gives the singleness of eye…We can get so fearfully busy trying to carry out the second great commandment…that we are under-developed in our devoted love to God. But we must love God as well as neighbor.12
Contemplation involves entering into the core of our being and then passing through that core and out of ourselves into God and into God’s world with a renewed sense of vocation. Awareness of this incarnated intimacy is meant to be shared with others. Kelly draws inspiration from the biblical metaphor of Christ’s transfiguration, a sign in his restless search for direction. “There are a few,” he writes, “who, like those on the Mount of Transfiguration, want to linger there forever and never return to the valleys of men, where there are demons to be cast out.” There is more to the experience of God than being plucked out of the world. He continues, “The fuller experience is of a Love which sends us out into the world.”13
Although each person will find intimacy with God in his or her own way, we can say that the life of prayer for all leads to both the unitive knowledge of God in contemplation and selfless good will and charity toward others. This is what Merton means when he asserts that every Christian is potentially a contemplative. He wrote, “Serious and humble prayer, united with mature love, will unconsciously and spontaneously manifest itself in a habitual spirit of sacrifice and concern for others that is unfailingly generous, though perhaps we may not be aware of the fact.”14
Both Merton and Kelly see a great need for being in the world more fully, rather than an urgency to build the new order through religious or political action. To choose to live in the realm of God now is to choose to live in God’s new order, which overcomes the structures of injustice as well as the experience of alienation. Kelly makes a similar observation in succinct terms when he writes, “Social concern is the dynamic Life of God at work in the world, made special and emphatic and unique, particularized in each individual or group who is sensitive and tender in the leading-strings of love.”15

CONCLUSION

Merton felt nothing could restore modern humanity, caught up in technology, depersonalizing societies, and fierce activism, except a new contemplative vision. Seeking isolation, he embarked on a 46 • 
life-transforming journey. As that journey led him further from the temptations of the world, he found himself plunged more deeply into the spiritual malaise of the world. 
In his introduction to Merton’s Contemplative Prayer, Douglas Steere reveals a surprising insight (for a Quaker) into the monastic vocation Merton followed. He points out that we live in an age of crisis, revolution, and struggle—a time that calls for the special searching and questioning that is characteristic of the monk in meditation and prayer. Continuing from that observation, he writes that “the monk searches not only his own heart: he plunges deep into the heart of that world of which he remains a part although he seems to have ‘left’ it. In reality the monk abandons the world only in order to listen more intently to the deepest and most neglected voices that proceed from its inner depth.”16
In his own way Kelly was cloistered in an academic career that was often as frustrating as it was necessary to his personal fulfillment. For all of his intellectual achievements, his uniquely contemplative style of writing suggests that his interior journey was deeper than the outward circumstances of his life would suggest, and the personal tensions it entailed were as life-changing and emotionally draining as any Merton later experienced. 
Kelly’s first-hand observation of the growing crisis in Europe marked a significant turning point in his life. Recoiling from the intensity of both fascist and communist ideologies, and from the number of people actually suffering under Hitler, he experienced deep depression. While visiting Cologne Cathedral in 1938, he felt the evil pressing him down into the very stones on the floor where he was kneeling. But then, through prayer, he felt relieved by a mystical presence that enabled him to return home—where his original sense of helplessness gave way to an outcry of passionate concern.17
Solitude is the essential condition for contemplative prayer. Yet isolation from the world, whether supported by institutional discipline or by a strong vocational drive, is only a beginning. The obstacles to being alone with God are the constant attributes of our busy and crowded existence in the modern world. Craving a deeper experience of solitude, Kelly and Merton reoriented their religious lives to resist the ambitious activism of American life and the complacency of conventional religion. They experienced the long dryness that both frustrates and nourishes longing before coming to terms with their disillusionment about the world and submitting themselves to the dark night journey of coming into intimacy with God. 
The ultimate dread of living today is to find ourselves alone, cut off from human society and its ambitions for security and progress. The religious vocation, true to its quest for spiritual integrity, is all the more pressed to transcend the ways of the world and to make a fresh commitment to the discipline of contemplative prayer. In the last article he was writing before his death, Kelly expressed the new vision vividly.
With trembling awe at the wonder that is ever wrought within us, we must humbly bear the message of the Light. Many see it from afar and long for it with all their being. Amidst all the darkness of this time the day star can arise in astounding power and overcome the darkness within and without.18

NOTES

1. Douglas Van Steere, Together in Solitude (=TS) (NY: Crossroad, 1982), p. 14.
2. Thomas Merton, Contemplative Prayer (=CP) (NY: Image Books, 1971), p. 19.
3. Kelly, “The Light Within,” A Testament of Devotion (London: Quaker Home Service, 1989), p. 30.
4. Kelly, Testament, p. 27.
5. Kelly, “Holy Obedience,” Testament, p. 49.
6. Merton, CP, p. 68.
7. Kelly, Testament, p. 64.
8. Merton, CP, p. 100.
9. Kelly, “The Quaker Discovery,” Testament, p. 58.
10. Merton, “The Contemplative Life,” quoted in John J. Higgins, Thomas Merton on Prayer (NY: Image Books, 1975), p. 93.
11. Kelly, “Excerpts from the Richard Cary Lecture,” in The Eternal Promise (=EP) (Richmond, IN: Friends United Press, 1991), p. 34.
12. Kelly, “The Simplification of Life,” in Testament, p. 112.
13. Kelly, “The Eternal Now and Social Concern,” in Testament, p. 97.
14. Merton, CP, p. 74.
15. Kelly, “The Simplification of Life,” in Testament, p. 102.
16. Steere, “Intro.,” to Merton, CP, p. 23.
17. Steere, TS, p. 101.
18. Kelly, “Children of the Light,” EP, p. 162.