Thomas Merton: Preface to “The Wisdom of the Desert”

Throughout the course of his life, Thomas Merton showed a particular reverence for hermits and those who chose to live a life of eremitism. For Merton, it was the calling of hermitage that led to the ultimate contemplative state which allowed for a believer to enter into a mystic relationship with God. This reverence for hermits can perhaps be seen most clearly in his 1960 work “The Wisdom of the Desert,” in which Merton details some of his favorite stories and sayings of the early Christian desert hermits. While the work itself can be seen as an enjoyable and informative narrative, the preface which precedes it is written in such a way that it acts as a clear and concise introduction for those who are interested in learning about the lifestyle of eremitism. Thomas Merton begins his preface by delving into why these early Christian fathers sought solitude in the desert. According to Merton, these early Christians took to the desert in order to attain salvation. In going to the desert, the contemplative writes, these men sought to escape from what they thought to be the pagan like qualities inherent in urban life. It is also apparent, the mystic writes, that these men wished to separate themselves from the seemingly Christian presence that had enwrapped the world. In the eyes of the desert fathers, there could be no such thing as a Christian state, as they believed Christianity and politics could never mix. For these men, the life of a true Christian was one that highlighted the spirituality and numinous nature of existence. Therefore, retreating to the desert was necessary if these men were to pursue a true mystic relationship with God. According to Thomas Merton, these early Christian fathers, like the contemplative Christians that would succeed them, had no interest in conforming to the social compulsion of the world. Merton is careful to stress that the individuality displayed by these men is nothing like the modern day rebels who practice a false sort of individuality. Rather, the fathers believed that this style of contemplative living was sufficient for them to enter into a mystic relationship with God. This allowed these early hermits, Thomas Merton writes, to conform exclusively to the will of God, in whatever form it took. In detaching themselves from the world at large, even a world that was seemingly Christian, these men were free to devote themselves entirely to God, without hesitation or exception. It is the charge of the Hermit, Thomas Merton explains, to become unshackled from the distractions of the modern world to discover a reality apart from that of the social world, in which one could achieve a mystic relationship with God. The God discovered by the desert fathers in their contemplative state, Merton writes, is not the popularized God present in society, but the true Lord which cannot be found by adhering to convention. Therefore, Thomas Merton writes, it is only natural that one who wished to attain a better relationship and understanding of the Lord would be drawn to a life of solitude. It is in this solitude that these early desert fathers strengthened their commitment to the Lord. Merton goes on to speak of their character, writing that this lifestyle was not spoken of among the men. In this respect, the mystic writes, these early Christian fathers had much in common with the contemplative Buddhist monks of China and Japan. In completing his preface, Thomas Merton speaks of what he considers to be the most important aspect of spiritual life: Love. In fact, Merton continues, one could very well say that the spiritual life is love itself. Not the sort of love which one experiences as a sentiment, but a love that destroys the ego in service of others. It is in this way that these desert fathers truly achieved a mystic union with God. This sort of love appears to be paramount for Merton; however, he stops short of saying one should venture into the desert to achieve it, as these fathers did. Rather, Merton writes, the contemplative must be liberated from the involvement of the world, or face the potential disastrous consequences.