A Year With Thomas Merton - October 17

Plato's Music, Gandhi's Truth

After the night office. The superb moral and positive beauty of Plato's Phaedo. One does not have to agree with Plato, but one must hear him. Not to listen to such a voice is unpardonable, it like (sic) listening to conscience or to nature. I repent, and I love this great poem, this "music." It is purifying music of which I have great need.

And Gandhi--how I need to understand and practice non-violence in every way. It is because my life is not firmly based on the truth that I am morally in confusion and captivity--under the half truths and prejudices that rule others and rule me through them.

"A person who realizes a particular evil of his time and finds that it overwhelms him dives deep in his own breast for inspiration and, when he gets it, he presents it to others" (Gandhi).

Moved and delighted by the line of the Book of Wisdom about ships (14:1-7), especially the one "...so that even if a man lacks skill he may put to sea." Profound implications, especially for me at this moment. The necessity of risk and its place in the context of Providence and wisdom. A desire for gain plans the vessel (not necessarily reproved here); wisdom builds it; Providence guides it; and the navigator needs not long experience but trust and good sense.

October 10, 12, and 13, 1960, IV.57

A Year With Thomas Merton - August 22

Practicing Non-violence

Today I realize with urgency the absolute seriousness of my need to study and practice non-violence. Hitherto, I have “liked” non-violence as an idea. I have “approved” it, looked with benignity on it, have praised it, even earnestly.

But I have not practiced it fully. My thoughts and words retaliate. I condemn and resist adversaries when I think I am unjustly treated. I revile them; even treat them with open (but polite) contempt to their face.

It is necessary to realize that I am a monk consecrated to God and this restricting non-retaliation merely to physical non-retaliation is not enough—on the contrary, it is in some sense a greater evil.

At the same time, the energy wasted in contempt, criticism and resentment is thus diverted from its true function, insistence on truth. Hence, loss of clarity, loss of focus, confusion, and finally frustration. So that half the time “I don’t know what I am doing” (or thinking).

I need to set myself to the study of non-violence, with thoroughness. The complete, integral practice of it in community life. Eventually teaching it to others by word and example. Short of this, the monastic life will remain a mockery in my life.

August 21, 1962, IV.238-39