In those days it took a little effort to walk to a church and go around the fourteen stations saving vocal prayers, for I was still not used to praying. Therefore, doing the Stations of the Cross was still more laborious than consoling, and required a sacrifice. It was much the same with all my devotions. They did not come easily or spontaneously, and they very seldom brought with them any strong sensible satisfaction. Nevertheless the work of performing them ended in a profound and fortifying peace: a peace that was scarcely perceptible, but which deepened and which, as my passions subsided, became more and more real, more and more sure, and finally stayed with me permanently.
It was also at this time that I first attempted any kind of mental prayer. I had bought a copy of the Spiritual Exercises of St. Ignatius many months before, and it had remained idle on the shelf—except that when I came back from Olean and took over the apartment from Seymour’s wife, to whom I had sub-let it, I found a couple of little pencil marks in the margin opposite passages that might be interpreted as sinister and Jesuitical. One of them was about death, and the other had something to do with pulling all the blinds down when you wanted to meditate.
For my own part I had long been a little scared of the Spiritual Exercises, having somewhere acquired a false impression that if you did not look out they would plunge you head first into mysticism before you were aware of it. How could I be sure that I would not fly up into the air as soon as I applied my mind to the first meditation? I have since found out that there is very little danger of my ever flying around the premises at mental prayer. The Spiritual Exercises are very pedestrian and practical—their chief purpose being to enable all the busy Jesuits to get their minds off their work and back to God with a minimum of wasted time.
I wish I had been able to go through the Exercises under the roof of some Jesuit house, directed by one of their priests. However, I went about it under my own direction, studying the rules of procedure that were given in the book, and following them in so far as I managed to grasp what they were all about. I never even breathed a word about what I was doing to any priest.
As far as I remember I devoted a whole month to the Exercises, taking one hour each day. I took a quiet hour, in the afternoon, in my room on Perry Street: and since I now lived in the back of the house, there were no street noises to worry me. It was really quite silent. With the windows closed, since it was winter, I could not even hear any of the neighborhood’s five thousand radios.
The book said the room should be darkened, and I pulled down the blinds so that there was just enough light left for me to see the pages, and to look at the Crucifix on the wall over my bed. And the book also invited me to consider what kind of a position I should take for my meditation. It left me plenty of freedom of choice, so long as I remained more or less the way I was, once I had settled down, and did not go promenading around the room scratching my head and talking to myself.
So I thought and prayed awhile over this momentous problem, and finally decided to make my meditations sitting cross-legged on the floor. I think the Jesuits would have had a nasty shock if they had walked in and seen me doing their Spiritual Exercises sitting there like Mahatma Gandhi. But it worked very well. Most of the time I kept my eyes on the Crucifix or on the floor, when I did not have to look at the book.
And so, having prayed, sitting on the floor, I began to consider the reason why God had brought me into the world:
Man was created to this end: that he should praise God, Our Lord, and reverence and serve Him, and by doing these things, should save his soul. And all the other things on the face of the earth were created for man, to help him in attaining the end for which he was created. Whence it follows that man must use these things only in so far as they help him towards his end, and must withdraw himself from them in so far as they are obstacles to his attaining his end.... Wherefore it is necessary that we make ourselves indifferent to all created things, in so far as it is permitted to our free will ... in such a way that, as far as we are concerned, we should not desire health rather than sickness, riches rather than poverty, honor rather than ignominy, a long life rather than a short life, and so on, desiring and choosing only those things which more efficaciously lead us to the end for which we were created.
The big and simple and radical truths of the “Foundation” were, I think, too big and too radical for me. By myself, I did not even scratch the surface of them. I vaguely remember fixing my mind on this notion of indifference to all created things in themselves, to sickness and health, and being mildly appalled. Who was I to understand such a thing? If I got a cold I nearly choked myself with aspirins and hot lemonade, and dived into bed with undisguised alarm. And here was a book that might perhaps be telling me that I ought to be able to remain as cool as an icebox in the presence of a violent death. How could I figure out just what and how much that word “indifferent” meant, if there was no one to tell me? I did not have any way of seeing the distinction between indifference of the will and indifference of the feelings—the latter being practically a thing unknown, even in the experience of the saints. So, worrying about this big difficulty of my own creation, I missed the real fruit of this fundamental meditation, which would have been an application of its notions to all the things to which I myself was attached, and which always tended to get me into trouble.
However, the real value of the Exercises for me came when I got to the various contemplations, especially the mysteries of the life of Christ. I docilely followed all St. Ignatius’s rules about the “composition of place” and sat myself down in the Holy House at Nazareth with Jesus and Mary and Joseph, and considered what they did, and listened to what they said and so on. And I elicited affections, and made resolutions, and ended with a colloquy and finally made a brief retrospective examination of how the meditation had worked out. All this was so new and interesting, and the labor of learning it engrossed me so much, that I was far too busy for distractions. The most vital part of each meditation was always the application of the senses (hearing the yelling of the damned in hell, smelling their burning rottenness, seeing the devils coming at you to drag you down with the rest, and so on).
As far as I remember, there was one theological point that made a very deep impression on me, greater than anything else. Somewhere in the first week, after having considered the malice of mortal sin, I had turned to the evil of venial sin. And there, suddenly, while the horror of mortal sin had remained somewhat abstract to me, simply because there were so many aspects and angles to the question, I clearly saw the malice of venial sin precisely as an offense against the goodness and loving kindness of God, without any respect to punishment. I left that meditation with a deep conviction of the deordination and malice there is in preferring one’s own will and satisfaction to the will of God for Whose love we were created.
In the big meditation on the “Two Standards,” where you are supposed to line up the army of Christ in one field and the army of the devil in the other, and ask yourself which one you choose, I got into too much of a Cecil B. De Mille atmosphere to make much out of it, but in the considerations on a choice of a state in life which followed, a strange thing happened, which scared me a little. It was the only incident that savored of externally supernatural intervention in the retreat.
I had already made my choice of a state of life. I was going to be a Franciscan. Consequently, I embarked on these thoughts without too much personal concern. I was meandering around in considerations of what a man ought to do with his earthly possessions—a meditation that might have been useful to someone who really had some possessions to dispose of—when my doorbell rang. I pressed the button that opened the street-door below, and went to the head of the stairs, thinking that perhaps it was Gibney or somebody like that.
It was a little man in a mouse-colored overcoat, whom I had never before seen.
“Are you Thomas Merton?” he said to me, as he arrived on my landing.
I did not deny it, and he entered my room and sat down o
n the bed.
“Did you write that review of that book about D. H. Lawrence in the Times book section last Sunday?” he asked me.
I thought I was in for it. I had favorably reviewed a book on Lawrence by Tyndall, under whom I had done my thesis at Columbia. He had written just the kind of a book that was calculated to drive all the people who had made a Messiah out of Lawrence clean out of their wits with pain and rage. I had already got an angry letter in the mail for even reviewing such a book, and I thought that now somebody had come around to shoot me if I did not recant.
“Yes,” I said, “I wrote the review. Didn’t you like it?”
“Oh, I didn’t read it,” said the little man, “but Mr. Richardson read it, and he told me all about it.”
“Who is Mr. Richardson?”
“You don’t know him? He lives in Norwalk. I was talking to him about your review only yesterday.”
“I don’t know anybody in Norwalk,” I said. I could not figure out whether this Mr. Richardson liked the review or not, and did not bother. It did not seem to have any bearing on the man’s visit after all.
“I have been travelling around all day,” he said, thoughtfully. “I was in Elizabeth, New Jersey; then in Bayonne, New Jersey; then in Newark. Then, when I was coming back on the Hudson Tube I thought of Mr. Richardson and how he had been talking about you, and I thought I would come and see you.”
So there he was. He had been in Elizabeth and Bayonne and Newark and now he was sitting on my bed, with his mouse-colored overcoat and his hat in his hand.
“Do you live in New Jersey?” I said, out of politeness.
“Oh, no, of course not, I live in Connecticut,” he said quickly. But I had opened out only an avenue to further confusion. He went into intricate geographical details about where he lived and how he happened to be associated with this Mr. Richardson of Norwalk, and then he said:
“When I saw the ad in the paper, I decided to go over to New Jersey.”
“The ad?”
“Yes, the ad about the job I was looking for in Elizabeth, and didn’t get. And now I haven’t even enough money to get back to Connecticut.”
I finally began to see what it was all about.
The visitor was stumbling around in a long, earnest, and infinitely complicated account of all the jobs he had failed to get in New Jersey, and I, with a strange awe and excitement, began to think two things: “How much money have I got to give him?” and “How did he happen to walk in here just when I was in the middle of that meditation about giving all your goods to the poor?...”
The possibility that he might even be an angel, disguised in that mouse-colored coat, struck me with a force that was all the more affecting because it was so obviously absurd. And yet the more I think about it, the more I am convinced of the propriety of God sending me an angel with instructions to try and fool me by talking like a character in one of those confusing short stories that get printed in the New Yorker.
Anyway, I reached into my pockets and started emptying them, putting quarters and pennies and nickels on the desk. Of course, if the man was an angel, then the whole affair was nothing but a set-up, and I should give him everything I had on me, and go without supper. Two things restrained me. First, the desire of supper, and, second, the fact that the stranger seemed to be aware that I was somewhat moved with secret thoughts, and apparently interpreted them as annoyance. Anyway, figuring that I was in some way upset, he showed himself to be in a hurry to take the little I had already collected for him, as if that were plenty.
He hastened away, stuffing a dollar bill and the change into his pockets, leaving me in such a state of bewilderment that I positively could not sit down cross-legged and continue the meditation. I was still wondering if I should not run down the street after him and give him the other dollar which I still had.
But still, applying St. Ignatius’ standard to the present circumstances, I had done fairly well. I had given him about three-fifths of my liquid capital.
Perhaps, in a way, it is better that I didn’t give him everything and go without supper. I would have preened myself with such consummate and disgusting vanity—assuming I did not die of fear, and call up one of my friends to lend me something—that there would have been no merit in it at all. For all that, even if his story was disconnected and very silly, and even if he was not an angel, he was much more than that if you apply Christ’s own standard about whatsoever you have done to the least of His little ones.
Anyway, it certainly put some point into that meditation.
III
THAT WAS ALSO THE SEASON IN WHICH, THREE NIGHTS A week, I taught a class in English composition, in one of the rooms in the School of Business at Columbia. Like all Extension classes, it was a mixture of all flesh. There was a tough and bad-tempered chemist who was a center of potential opposition, because he was taking the course under duress—it was required of all the students who were following a systematic series of courses in anything at all. There was an earnest and sensitive Negro youth who sat in the front row, dressed in a neat grey suit, and peered at me intently through his glasses all the time the class was going on. There was an exchange student from the University of Rome, and there was one of those middle-aged ladies who had been taking courses like this for years and who handed in neat and punctilious themes and occupied, with a serene and conscious modesty, her rightful place as the star of the class. This entitled her to talk more than anybody else and ask more unpredictable questions.
Once, after I had been insisting that they should stick to concrete and tangible evidence, in describing places and things, an Irishman called Finegan who had been sitting in bewilderment and without promise in one of the back rows, suddenly blossomed out with a fecundity in minute and irrelevant material detail that it was impossible to check. He began handing in descriptions of shoe factories that made you feel as if you were being buried under fifty tons of machinery. And I learned, with wonder and fear, that teachers have a mysterious and deadly power of letting loose psychological forces in the minds of the young. The rapidity, the happy enthusiasm with which they responded to hints and suggestions—but with the wrong response—was enough to make a man run away and live in the woods.
But I liked teaching very much—especially teaching this kind of a class, in which most of the students had to work for their living, and valued their course because they had to pay for it out of their own savings. Teaching people like that is very flattering: the class is always so eager to get anything you have to give them, and the mere fact that they want so much, is liable to give you the impression that you are capable of giving them all they want.
For my part I was left more or less free to go ahead and teach them according to my own ideas. Now if people are going to write, they must first of all have something to write about, and if a man starts out to teach English composition, he implicitly obliges himself to teach the students how to get up enough interest in things to write about them. But it is also impossible for people to learn to write unless they also read. And so a course in composition, if it is not accompanied somewhere along the line by a course in literature, should also take a little time to teach people how to read, or at least how to get interested in a book.
Therefore, I spent most of the time throwing out ideas about what might or might not be important in life and in literature, and letting them argue about it. The arguments got better when they also included discussion of the students’ favorite ideas, as expressed on paper. It soon turned out that although they did not all have ideas, they all had a definite hunger for ideas and for convictions, from the young man who wrote a theme about how happy he had been one summer when he had had a job painting a church, to the quiet Catholic housewife who sat in one of the middle rows viewing me with a reassuring smile and an air of friendly complicity whenever the discussion got around near the borders of religion. So it was a very lively class, on the whole.
But it was only to last a term. And when January came around, t
hey told me, down in the office, that they were going to give me a class in straight, unalleviated grammar in the spring session.
Grammar was something I knew absolutely nothing about, and only the most constant vigilance had kept it out of sight in the composition class. Besides, since I was entering the monastery in the summer, I assured myself that I ought to take a last vacation, and I was already leafing through books about Mexico and Cuba, trying to decide where I would spend the money that I was no longer going to need to support myself in the world.
I told the heads of my department that I could not teach grammar in the spring, because I wanted to prepare myself for life in the cloister. They asked me what made me want to do such a thing as that, and sadly shook their heads, but did not try to argue me out of it. They told me I could come back if I changed my mind—and it almost sounded as if they were saying: “We’ll take you back when you’ve been disillusioned and given up this fantastic notion as a bad job.”
Since I still had some money coming to me from the University on my “Grant-in-Aid” I signed up for two courses in the spring. One of them was a seminar on St. Thomas, with Dan Walsh, which ended up with two of us sitting and reading the De Ente et Essentia with Dan in his room, in a house run by an old lady who had made a kind of career for herself by harboring the New York Giants under her roof in the baseball season.
While I was still wondering whether I could afford to go to Mexico or only to Cuba, Lent came in sight, and so I put it off until after Lent. And then, one day, when I was working in the library, I suddenly began to get pains in my stomach, and to feel weak and sick. I put away my books, and went to see a doctor, who put me on a table, and poked at my stomach and said, without hesitation:
The Seven Storey Mountain: Fiftieth-Anniversary Edition Page 36
