Empathique

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Anastasia Huppmann, Ludwig van Beethoven, Thomas Merton

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in and with and from and for

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Hildegard von Bingen, Thomas Merton

and burdens of mature life, when they became aware of their own weakness, they lost their peace, they let go of their precious self-respect, and it became impossible for them to “believe”. That is to say, it became impossible for them to comfort themselves, to reassure themselves, with the images and concepts that they found reassuring in childhood. Place no hope in the feeling of assurance, in spiritual comfort. You may well have to get along without this. Place no hope in the inspirational preachers of Christian sunshine, who are able to pick you up and set you back on your feet and make you feel good for three or four days – until you fold up and collapse into despair. Self-confidence is a precious natural gift, a sign of health. But it is not the same thing as faith. Faith is much deeper, and it must be deep enough to subsist when we are weak, when we are sick, when our self-confidence is gone, when our self-respect is gone. I do not mean that faith only functions when we are otherwise in a state of collapse. But true faith must be able to go on even when everything else is taken away from us. Only a humble man is able to accept faith on these terms, so completely without reservation that he is glad of it in its pure state, and welcomes it happily even when nothing else comes with it, and when everything else is taken away.

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In the end the contemplative suffers the anguish of realizing that he no longer knows what God is. He may or may not mercifully realize that, after all, this is a great gain, because God is not a “what,” not a “thing”. That is precisely one of the essential characteristics of contemplative experience. It sees that there is no “what” that can be called God. There is “no such thing” as God because God is neither a “what” nor a “thing”, but a pure “Who”. He is the “Thou” before whom our inmost “I” springs into awareness. He is the I Am, before whom with our own most personal and inalienable voice, we echo “I am.”

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The “spiritual life” is then the perfectly balanced life in which the body with its passions and instincts, the mind with its reasoning and its obedience to principle, and the spirit with its passive illumination by the Light and Love of God, form one complete man who is in God and with God and from God and for God. One man in whom God is all in all. One man in whom God carries out His own will without obstacle.

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Thomas Merton from New Seeds of Contemplation

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