Thomas Merton: Union and Division

"We are one in the Spirit, we are one in the Lord."

If you read these posts, and think perhaps, that the blog is misnamed, think carefully, look deeply, because the raft is not the shore. The way to enlightenment may be fast as Suzuki, or it may be slow; the simple mind sees in possibility. Revelation is ongoing in Buddhist commentary, as indeed it is in the oral Torah of Judaism, or in the Christ revealed. Thomas Merton, an important 20th century theologian, a member of the Catholic Christian sect, or order, the Cistercians, whose roots date back nearly a thousand years.

Thomas Merton was French, born in Prades, France. His parents, artists, Ruth and Owen Merton died when he was young. His early years were spent in the south of France; later, he went to private school in England and then to Cambridge University. By the time Merton was a young teen, he moved to his grandparents' home in the United States to finish his education at Columbia University in New York City.

Merton's active social and political conscience was also informed by his conversion to Catholic Christianity in his early twenties. In December 1941, he resigned his teaching post at Bonaventure College, Olean, NY, and journeyed to the Trappist (Cistercian) monastery, Abbey of Gethsemani, near Louisville, Kentucky.
There, Merton undertook the life of a scholar and man of letters, in addition to his formation as a Cistercian monk.

The thoroughly secular man was about to undertake a lifelong spiritual journey into faith and monasticism, and the pursuit of his own spirituality. His importance as a writer in the American literary tradition is becoming clear. His influence as a religious thinker and social critic is taking its place. His explorations of the religions of the east initiated Merton's entrance into inter-religious dialogue, placing him in worldwide ecumenical movements, in the spirit of Saint Peter (I Peter 3:15), "to give an explanation for the reason of our hope [that we may be as one]."
Excerpt from the website, Thomas Merton Society of Canada:

Union and Division

"In order to become myself, [my original face] I must cease to be what I always thought I wanted to be, and in order to find myself, I must go out of myself, and in order to live, I have to die [to myself].
The reason for this is that I am born in selfishness and therefore my natural efforts to make myself more real and more myself, make me less real and less myself, because they revolve around a lie."--Thomas Merton, New Seeds of Contemplation

Merton writes in his book, New Seeds of Contemplation, that "people who know nothing of God, and whose lives are centered on themselves, imagine that they can find themselves by asserting their own desires and ambitions and appetites in a struggle with the rest of the world. They try to become real by imposing themselves on other people, by appropriating... and thus emphasizing the difference between themselves and the other men who have less than they, or nothing at all... they conceive of only one way of becoming real: cutting themselves off... and building a barrier of contrast and distinction... they do not know that reality is to be sought not in division, but in unity, for we are members of one another.'

"The man who lives in division is not a person but only an individual. I have what you have not; I am what you are not... thus I spend my life admiring the distance between you and me... The man who lives in division, lives in death.
He cannot find himself because he is lost; he ceases to be a reality...
Once he has started on this path, there is no limit to the evil his self satisfaction may drive him to..."

Finally Merton notes, the start of the Way for this man begins in emptiness; "I must look for my identity, somehow, not only in God, but in other men. I will not ever be able to find myself if I isolate myself." Co-union in support, in Sangha, is the beginning of the Way.

The Precious Jewel

"Don't covet the leftovers of others while losing the precious jewel that hangs around your own neck."  --Zen Master Bassui

Prayer versus practice: As many others before and since him, the Zen Master Bassui wrote
"A monk is one who leaves the house of delusion. He is a liberated person. One who recites prayers from the sutras and performs various formal practices but does not have an alert mind and creative mind may well experience happiness and prosperity in his next life; if however one whose mind remains in this dull state, and who commits evil acts... will finally in his own body sink into hell."
So for this reason "foolish prosperity" can be called the enemy of all time."

A liberated person may not always recite invocations from the Sutras and may not perform memorial services, but all those who have contact with this one will eventually become believers in the teaching of liberation... That's why even in the teaching sects, the true purpose is studying the commentaries of the sutras and practicing the teachings set forth to attain Buddahood. paraphrased

Why so? the Simple mind asks. It seems that the Master seeks to instruct in the difference between belief and faith. Many of us see religion strictly in terms of belief. We are instructed and do seek to self-instruct in the tenets and the sutras of any given sect. We seek merit and we seek to learn prayers, yet Bassui insists that the one who is liberated may not always aspire to master these things and yet attain Buddhahood.

How so? It is because as Bassui also observes that belief without the conjunction of faith is insufficient to "leave the house of delusion." One must live those beliefs in a real, concrete way, the way of experience and then faith enters one's practice as community. The community of believers is Sangha. This practice life is as important as any idea one might read. It is "a precious jewel which hangs readily available about each person's neck."

Reality is in Union, Thomas Merton

This article appeared here previously on March 14, 2009

 "We are one in the Spirit, we are one in the Lord"

If you read these posts, and perhaps, think that the blog is misnamed, think carefully, look deeply, because the raft is not the shore. The way to enlightenment may be fast as Suzuki, or it may be slow; the simple mind sees in possibility. Revelation is ongoing in Buddhist commentary, as indeed it is in the oral Torah of Judaism, or in the Christ revealed.
Thomas Merton, an important 20th century theologian, is a member of the Catholic Christian sect, or order, of the Cistercians, whose roots date back nearly a thousand years.

"Thomas Merton was French, born in Prades, France. His parents, artists, Ruth and Owen Merton died when he was young. His early years were spent in the south of France; later, he went to private school in England and then to Cambridge University. By the time Merton was a young teen, moved to his grandparents' home in the United States to finish his education at Columbia University in New York City.

But Merton's active social and political conscience was also informed by his conversion to Catholic Christianity in his early twenties. In December 1941, he resigned his teaching post at Bonaventure College, Olean, NY, and journeyed to the Trappist (Cistercian) monastery, Abbey of Gethsemani, near Louisville, Kentucky.
There, Merton undertook the life of a scholar and man of letters, in addition to his formation as a Cistercian monk. The thoroughly secular man was about to undertake a lifelong spiritual journey into faith and monasticism, and the pursuit of his own spirituality. His importance as a writer in the American literary tradition is becoming clear. His influence as a religious thinker and social critic is taking its place. His explorations of the religions of the east initiated Merton's entrance into inter-religious dialogue, placing him in worldwide ecumenical movements, in the spirit of Saint Peter (I Peter 3:15), "to give an explanation for the reason of our hope [that we may be as one]."

--Excerpt from the website, Thomas Merton Society of Canada: http://www.merton.ca

Union and Division
"In order to become myself, [my original face] I must cease to be what I always thought I wanted to be, and in order to find myself, I must go out of myself, and in order to live, I have to die [to myself].
The reason for this is that I am born in selfishness and therefore my natural efforts to make myself more real and more myself, make me less real and less myself, because they revolve around a lie."

--Thomas Merton, New Seeds of Contemplation

Merton writes in his book, New Seeds of Contemplation, that "people who know nothing of God, and whose lives are centered on themselves, imagine that they can only find themselves by asserting their own desires and ambitions and appetites in a struggle with the rest of the world. They try to become real by imposing themselves on other people, by appropriating... and thus emphasizing the difference between themselves and the other men who have less than they, or nothing at all... they conceive of only one way of becoming real: cutting themselves off... and building a barrier of contrast and distinction... they do not know that reality is to be sought not in division, but in unity, for we are members of one another.

'The man who lives in division is not a person but only an individual. I have what you have not; I am what you are not... thus I spend my life admiring the distance between you and me... The man who lives in division, lives in death. He cannot find himself because he is lost; he ceases to be a reality...
Once he has started on this path, there is no limit to the evil his self satisfaction may drive him to..."
Finally Merton notes, the start of the Way for this man begins in emptiness; "I must look for my identity, somehow, not only in God, but in other men. I will not ever be able to find myself if I isolate myself." Co-union in support, in Sangha is the beginning of the Way.

The Anguttara Nikaya, Possibility Alive

"There is a person whose appearance on earth is for the well being and happiness of all." --Living Buddha, Living Christ by T. N. Hanh


Writing, "The Joy of Being Alive," Buddhist teacher and monk Thich Nhat Hanh says that by simply breathing, you know that you are alive. The breath, after all, like the beating of a heart is the most elemental to all human existence. "Because you are alive, the community of practice (Sangha) can continue. Because you are alive, everything is possible."

Every moment is a moment that can possibly be taken for the Buddha heart, for the Dharma way, for an opportunity to enter into the Spirit. The Buddhist text Anguttara Nikaya, known in Chinese as Zēngyī Ahánjīng. These texts, a collection of Sutras, proclaim for one that humans are not merely reducible to living heaps of sense-matter. Rather that they exist as real entities, or centers of living experience encountering the world in a real and heartfelt way. The readings share a timeless, simple wisdom valuable throughout the ages.
Hanh writes, "there is a person whose appearance on earth is for the well being and happiness of all. Who is that person?" It may be the teaching of the Buddha or the Christ, or it may be a sangha or a person who at times appears to you as a Bodhisattva. Through your daily life, with those you come into contact with, in a way of simple presence, of caring and friendship, you can help that person continue. In your mindfulness you see clearly what is necessary, what needs to be done. Breathe deeply; know that you are alive.

Love, No Beginning, No End

Love comes often as a surprise, an accident, a gift. It comes not as we choose, but as we, the chosen one. Always love is a gift shared between two or more persons. If it is not reciprocal, not shared, it may be a relationship but it is not love.

In his book, Cultivating the Mind of Love, Buddhist monk Thich Nhat Hanh relates to the reader his personal, honest experience. He says he was young monk, meeting a young nun, and "Seeing her standing there like that was like a fresh breeze blowing across my face...I had never had a feeling like that." Falling in love is an accident, he concludes, but it is also more.

You see he writes, "in our store consciousness are buried all the seeds, representing everything we have ever done, experienced or perceived. When a seed is watered, it manifests in our mind consciousness...we have to trust, knowing that all the seeds of enlightenment and happiness are already there... We only need to be there, to allow the seeds of love and understanding that are deep within us to be watered."

Anything that waters these deepest, true seeds within us is true Dharma. We become filled with the mind of enlightenment, the mind of love. Filling us with joy, confidence and energy, we feel alive. Yet "our mind of love may be buried under many layers of forgetfulness and suffering. If we are lucky, we may find someone in our community who is skillful enough so as to enable us to touch this seed, the mind of love."

The community of practitioners is vital to one who seeks to live by experience, the simple mind, to touch the mind of love. This group may be large; it may be just two or three persons who support one another. They, solidly forming, to support and encourage one another in the practice of mindfully examining themselves and the world around in this moment. "If you don't have anyone who understands you, who encourages you in the practice...your desire to practice may wither."

The mind of love is a strong power within you. You are alive with it; it is a matter of watering those seeds to bring it forth. Thich writes, "Where is the self? Where is the non-self? Who is your first love? Who is your last? What is the difference between our first love and our last love? How can anything die?

'If you want to touch my love, please touch yourself." Water which flows in spring, in winter, is a bright, solid mass. In a cold pond, it reflects the bright, full moon. Can you hold onto the water by its form? Can you trace its source? Do you know when and where it will end? "It is the same with your first love. Your first love has no beginning and will have no end. It is still alive, in the stream of your being."

Love may indeed be an accident, but we need not avoid it, nor the gift that it may bring us. While this accident may "cause us some suffering...we will survive."
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