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Love and Living
By Thomas Merton, Naomi Burton Stone, Brother Patrick Hart
Farrar, Straus and GirouxCopyright © 1979 Trustees of the Merton Legacy Trust
All rights reserved.
Learning to Live
Life consists in learning to live on one's own, spontaneous, freewheeling: to do this one must recognize what is one's own — be familiar and at home with oneself. This means basically learning who one is, and learning what one has to offer to the contemporary world, and then learning how to make that offering valid.
The purpose of education is to show a person how to define himself authentically and spontaneously in relation to his world — not to impose a prefabricated definition of the world, still less an arbitrary definition of the individual himself. The world is made up of the people who are fully alive in it: that is, of the people who can be themselves in it and can enter into a living and fruitful relationship with each other in it. The world is, therefore, more real in proportion as the people in it are able to be more fully and more humanly alive: that is to say, better able to make a lucid and conscious use of their freedom. Basically, this freedom must consist first of all in the capacity to choose their own lives, to find themselves on the deepest possible level. A superficial freedom to wander aimlessly here or there, to taste this or that, to make a choice of distractions (in Pascal's sense) is simply a sham. It claims to be a freedom of "choice" when it has evaded the basic task of discovering who it is that chooses. It is not free because it is unwilling to face the risk of self-discovery.
The function of a university is, then, first of all to help the student to discover himself: to recognize himself, and to identify who it is that chooses.
This description will be recognized at once as unconventional and, in fact, monastic. To put it in even more outrageous terms, the function of the university is to help men and women save their souls and, in so doing, to save their society: from what? From the hell of meaninglessness, of obsession, of complex artifice, of systematic lying, of criminal evasions and neglects, of self-destructive futilities.
It will be evident from my context that the business of saving one's soul means more than taking an imaginary object, "a soul," and entrusting it to some institutional bank for deposit until it is recovered with interest in heaven.
Speaking as a Christian existentialist, I mean by "soul" not simply the Aristotelian essential form but the mature personal identity, the creative fruit of an authentic and lucid search, the "self" that is found after other partial and exterior selves have been discarded as masks.
This metaphor must not mislead: this inner identity is not "found" as an object, but is the very self that finds. It is lost when it forgets to find, when it does not know how to seek, or when it seeks itself as an object. (Such a search is futile and self-contradictory.) Hence the paradox that it finds best when it stops seeking: and the graduate level of learning is when one learns to sit still and be what one has become, which is what one does not know and does not need to know. In the language of Sufism, the end of the ascetic life is Rida, satisfaction. Debts are paid (and they were largely imaginary). One no longer seeks something else. One no longer seeks to be told by another who one is. One no longer demands reassurance. But there is the whole infinite depth of what is remaining to be revealed. And it is not revealed to those who seek it from others.
Education in this sense means more than learning; and for such education, one is awarded no degree. One graduates by rising from the dead. Learning to be oneself means, therefore, learning to die in order to live. It means discovering in the ground of one's being a "self" which is ultimate and indestructible, which not only survives the destruction of all other more superficial selves but finds its identity affirmed and clarified by their destruction.
The inmost self is naked. Nakedness is not socially acceptable except in certain crude forms which can be commercialized without any effort of imagination (topless waitresses) . Curiously, this cult of bodily nakedness is a veil and a distraction, a communion in futility, where all identities get lost in their nerve endings. Everybody claims to like it. Yet no one is really happy with it. It makes money.
Spiritual nakedness, on the other hand, is far too stark to be useful. It strips life down to the root where life and death are equal, and this is what nobody likes to look at. But it is where freedom really begins: the freedom that cannot be guaranteed by the death of somebody else. The point where you become free not to kill, not to exploit, not to destroy, not to compete, because you are no longer afraid of death or the devil or poverty or failure. If you discover this nakedness, you'd better keep it private. People don't like it. But can you keep it private? Once you are exposed ... Society continues to do you the service of keeping you in disguises, not for your comfort, but for its own. It is quite willing to strip you of this or that outer skin (a stripping which is a normal ritual and which everybody enjoys). The final metaphysical stripping goes too far, unless you happen to be in Auschwitz.
If I say this description is "monastic," I do not necessarily mean "theological." The terms in which it has been stated here are open to interpretation on several levels: theologically, ascetically, liturgically, psychologically. Let's assume that this last is the more acceptable level for most readers. And let's assume that I am simply speaking from experience as one who, from a French lycee and an English public school, has traveled through various places of "learning" and has, in these, learned one thing above all: to keep on going. I have described the itinerary elsewhere, but perhaps a few new ideas may be added here. The journey went from Europe to America, from Cambridge to Columbia. At Columbia, having got the necessary degrees, I crossed the boundary that separates those who learn as students from those who learn as teachers. Then I went to teach English at a Catholic college (St. Bonaventure). After which I went to be a novice in a Trappist monastery, where I also "learned" just enough theology to renounce all desire to be a theologian. Here also (for I am still in Kentucky) I learned by teaching: not theology as such, but the more hazardous and less charted business of monastic education, which deals with the whole person in a situation of considerable ambiguity and hazard: the novice, the young monk who wants to become a contemplative and who is (you sooner or later discover) trapped both by the institution and by his own character in a situation where what he desperately wants beyond all else on earth will probably turn out to be impossible. Perhaps I would have been safer back at Columbia teaching elementary English composition. Fortunately, I am no longer teaching anybody anything.
On the basis of this experience, I can, anyhow, take up an ancient position that views monastery and university as having the same kind of function. After all, that is natural enough to one who could walk about Cambridge saying to himself, "Here were the Franciscans at one time, here the Dominicans, here — at my own college — Chaucer was perhaps a clerk."
A university, like a monastery (and here I have medievalists to back me up, but presume that footnotes are not needed), is at once a microcosm and a paradise. Both monastery and university came into being in a civilization open to the sacred, that is to say, in a civilization which paid a great deal of attention to what it considered to be its own primordial roots in a mythical and archetypal holy ground, a spiritual creation. Thus the Logos or Ratio of both monastery and university is pretty much the same. Both are "schools," and they teach not so much by imparting information as by bringing the clerk (in the university) or the monk (in the monastery) to direct contact with "the beginning," the archetypal paradise world. This was often stated symbolically by treating the various disciplines of university and monastic life, respectively, as the "four rivers of paradise." At the same time, university and monastery tended sometimes to be in very heated conflict, for though they both aimed at "participation" in and "experience" of the hidden and sacred values implanted in the "ground" and the "beginning," they arrived there by different means: the university by scientia, intellectual knowledge, and the monastery by sapientia, or mystical contemplation. (Of course, the monastery itself easily tended to concentrate on scientia — the science of the Scriptures — and in the university there could be mystics like Aquinas, Scotus, and Eckhart. So that in the end, in spite of all the fulminations of the Cistercian St. Bernard, a deeper sapientia came sometimes from schools than from monasteries.)
The point I am making here is this: far from suggesting that Columbia ought to return to the ideal of Chartres and concentrate on the trivium and quadrivium, I am insinuating that this archetypal approach, this "microcosm-paradise" type of sacred humanism, is basically personalistic.
I admit that all through the Middle Ages men were actively curious about the exact location of the earthly paradise. This curiosity was not absent from the mind of Columbus. The Pilgrim Fathers purified it a little, spiritualized it a little, but New England to them was a kind of paradise: and to make sure of a paradisic institution they created, of all things, Harvard. But the monks of the Middle Ages, and the clerks too, believed that the inner paradise was the ultimate ground of freedom in man's heart. To find it one had to travel, as Augustine had said, not with steps, but with yearnings. The journey was from man's "fallen" condition, in which he was not free not to be untrue to himself, to that original freedom in which, made in the image and likeness of God, he was no longer able to be untrue to himself. Hence, he recovered that nakedness of Adam which needed no fig leaves of law, of explanation, of justification, and no social garments of skins (Gregory of Nyssa). Paradise is simply the person, the self, but the radical self in its uninhibited freedom. The self no longer clothed with an ego.
One must not forget the dimension of relatedness to others. True freedom is openness, availability, the capacity for gift. But we must also remember that the difficult dialectic of fidelity to others in fidelity to oneself requires one to break through the veils of infidelity which, as individual egoists or as a selfish community, we set up to prevent ourselves from living in the truth.
This sacred humanism was, of course, abused and perverted by the sacred institution, and in the end monasticism, by a curious reversal that is so usual in the evolution of societies, identified the fig leaf with the paradise condition and insisted on the monk having at least enough of a self to serve the organization — itself pressed into the service of more mundane interests. Freedom, then, consisted in blind obedience, and contemplation consisted in renouncing nakedness in favor of elaborate and ritual vestments. The "person" was only what he was in the eyes of the institution because the institution was, for all intents and purposes, Paradise, the domain of God, and indeed God himself. To be in Paradise, then, consisted in being defined by the paradisic community — or by Academe. Hence, the dogmatic absolutism for which the late Middle Ages are all too well known — and for which they are by no means uniquely responsible.
The original and authentic "paradise" idea, both in the monastery (paradisus claustralis) and in the university, implied not simply a celestial store of theoretic ideas to which the Magistri and Doctores held the key, but the inner self of the student who, in discovering the ground of his own personality as it opened out into the center of all created being, found in himself the light and the wisdom of his Creator, a light and wisdom in which everything comprehensible could be comprehended and what was not comprehensible could nevertheless be grasped in the darkness of contemplation by a direct and existential contact.
Thus, the fruit of education, whether in the university (as for Eckhart) or in the monastery (as for Ruysbroeck) was the activation of that inmost center, that scintilla animae, that "apex" or "spark" which is a freedom beyond freedom, an identity beyond essence, a self beyond all ego, a being beyond the created realm, and a consciousness that transcends all division, all separation. To activate this spark is not to be, like Plotinus, "alone with the Alone," but to recognize the Alone which is by itself in everything because there is nothing that can be apart from It and yet nothing that can be with It, and nothing that can realize It. It can only realize itself. The "spark" which is my true self is the flash of the Absolute recognizing itself in me.
This realization at the apex is a coincidence of all opposites (as Nicholas of Cusa might say), a fusion of freedom and unfreedom, being and unbeing, life and death, self and nonself, man and God. The "spark" is not so much a stable entity which one finds but an event, an explosion which happens as all opposites clash within oneself. Then it is seen that the ego is not. It vanishes in its non-seeing when the flash of the spark alone is. When all things are reduced to the spark, who sees it? Who knows it? If you say "God," you are destroyed; and if you say no one, you will plunge into hell; and if you say I, you prove you are not even in the ballgame.
The purpose of all learning is to dispose man for this kind of event.
The purpose of various disciplines is to provide ways or paths which lead to this capacity for ignition.
Obviously it would be a grave mistake to do, as some have done and still do, and declare that the only way is to be found in a cloister and the only discipline is asceticism or Zen sitting or, for that matter, turning on with a new drug. The whole of life is learning to ignite without dependence on any specific external means, whether cloistered, Zenist Tantric, psychedelic, or what have you. It is learning that the spark, being a flash at the apex and explosion of all freedoms, can never be subject to control or to enlightenment, can never be got by pressing buttons. A spark that goes off when you swallow something or stick yourself with something may be a fairly passable imitation of the real thing, but it is not the real thing. (I will not argue that it cannot teach you a great deal about the real thing.) In the same way a cloistered complacency — a "peace" that is guaranteed only by getting out of the traffic, turning off the radio, and forgetting the world — is not by itself the real thing either.
The danger of education, I have found, is that it so easily confuses means with ends. Worse than that, it quite easily forgets both and devotes itself merely to the mass production of uneducated graduates — people literally unfit for anything except to take part in an elaborate and completely artificial charade which they and their contemporaries have conspired to call "life."
A few years ago a man who was compiling a book entitled Success wrote and asked me to contribute a statement on how I got to be a success. I replied indignantly that I was not able to consider myself a success in any terms that had a meaning to me. I swore I had spent my life strenuously avoiding success. If it so happened that I had once written a best seller, this was a pure accident, due to inattention and naivete, and I would take very good care never to do the same again. If I had a message to my contemporaries, I said, it was surely this: Be anything you like, be madmen, drunks, and bastards of every shape and form, but at all costs avoid one thing: success. I heard no more from him and I am not aware that my reply was published with the other testimonials.
Thus, I have undercut all hope of claiming that Columbia made me a success. On the contrary, I believe I can thank Columbia, among so many other things, for having helped me learn the value of unsuccess. Columbia was for me a microcosm, a little world, where I exhausted myself in time. Had I waited until after graduation, it would have been too late. During the few years in which I was there, I managed to do so many wrong things that I was ready to blow my mind. But fortunately I learned, in so doing, that this was good. I might have ended up on Madison Avenue if I hadn't. Instead of preparing me for one of those splendid jobs, Columbia cured me forever of wanting one. Instead of adapting me to the world downtown, Columbia did me the favor of lobbing me half conscious into the Village, where I occasionally came to my senses and where I continued to learn. I think I have sufficiently explained, elsewhere, how much owed, in this regard, to people like Mark Van Doren (who lived around the corner from me in the Village) and Joseph Wood Krutch (who became, as I have become, a hermit). Such people taught me to imitate not Rockefeller but Thoreau. Of course, I am not trying to say that one has to be Thoreau rather than Rockefeller, nor am I slyly intimating that I have discovered a superior form of resentment, an offbeat way of scoring on everybody by refusing to keep score.
Excerpted from Love and Living by Thomas Merton, Naomi Burton Stone, Brother Patrick Hart. Copyright © 1979 Trustees of the Merton Legacy Trust. Excerpted by permission of Farrar, Straus and Giroux.
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