Inspirational Quotes by Thomas Merton

“As the car was turning around to start down the avenue John Paul turned around and waved, and it was only then that his expression showed some possibility that he might be realizing, as I did, that we would never see each other on earth again.”

“There is an irreducible opposition between the deep transcendent self that awakens only in contemplation, and the superficial, external self which we commonly identify with the first person singular. We must remember that this superficial “I” is not our real self. It is our “individuality” and our “empirical self” but it is not truly the hidden and mysterious person in whom we subsist before the eyes of God. The “I” that works in the world, thinks about itself, observes its own reactions and talks about itself is not the true “I” that has been united to God in Christ.”

“PRAYER and love are really learned in the hour when prayer becomes impossible and your heart turns to stone.”

“In one sense we are always travelling, and travelling as if we did not know where we were going. In another sense we have already arrived.”

“All sorrow, hardship, difficulty, struggle, pain, unhappiness, and ultimately death itself can be traced to rebellion against God’s love for us.”

“I will give you what you desire. I will lead you into solitude. I will lead you by the way that you cannot possibly understand, because I want it to be the quickest way.” "Therefore all the things around you will be armed against you, to deny you, to hurt you, to give you pain, and therefore to reduce you to solitude.” … “All the good things that other people love and desire and seek will come to you, but only as murderers to cut you off from the world and its occupations.”

“God does not give us graces or talents or virtues for ourselves alone. We are members one of another and everything that is given to one member is given for the whole body. I do not wash my feet to make them more beautiful than my face.”

“The fear of the Lord is the beginning of heaven. And”

“Bonum est praestolari cum silentio salutare Dei. (“It is good to wait in silence for the salvation of God.”)”

“Now, in Scribner's window, I saw a book called The Spirit of Medieval Philosophy. I went inside, and took it off the shelf, and looked at the table of contents and at the title page which was deceptive, because it said the book was made up of a series of lectures that had been given at the University of Aberdeen. That was no recommendation, to me especially. But it threw me off the track as to the possible identity and character of Etienne Gilson, who wrote the book. I bought it, then, together with one other book that I have completely forgotten, and on my way home in the Long Island train, I unwrapped the package to gloat over my acquisitions. It was only then that I saw, on the first page of The Spirit of Medieval Philosophy, the small print which said: "Nihil Obstat ... Imprimatur." The feeling of disgust and deception struck me like a knife in the pit of the stomach. I felt as if I had been cheated! They should have warned me that it was a Catholic book! Then I would never have bought it. As it was, I was tempted to throw the thing out the window at the houses of Woodside -- to get rid of it as something dangerous and unclean. Such is the terror that is aroused in the enlightened modern mind by a little innocent Latin and the signature of a priest. It is impossible to communicate, to a Catholic, the number and complexity of fearful associations that a little thing like this can carry with it. It is in Latin -- a difficult, ancient and obscure tongue. That implies, to the mind that has roots in Protestantism, all kinds of sinister secrets, which the priests are supposed to cherish and to conceal from common men in this unknown language. Then, the mere fact that they should pass judgement on the character of a book, and permit people to read it: that in itself is fraught with terror. It immediately conjures up all the real and imaginary excesses of the Inquisition. That is something of what I felt when I opened Gilson's book: for you must understand that while I admired Catholic culture, I had always been afraid of the Catholic Church. That is a rather common position in the world today. After all, I had not bought a book on medieval philosophy without realizing that it would be Catholic philosophy: but the imprimatur told me that what I read would be in full conformity with that fearsome and mysterious thing, Catholic Dogma, and the fact struck me with an impact against which everything in me reacted with repugnance and fear. Now, in light of all this, I consider that it was surely a real grace that, instead of getting rid of the book, I actually read it. The result was that I at once acquired an immense respect for Catholic philosophy and for the Catholic faith. And that last thing was the most important of all.”

“But in the actual experience of contemplation all other experiences are momentarily lost. They “die” to be born again on a higher level of life.”

“being loved disinterestedly reminds us that we all need love from others, and depend upon the charity of others to carry on our own lives. And we refuse love, and reject society, in so far as it seems, in our own perverse imagination, to imply some obscure kind of humiliation.”

“I who am without love cannot become love unless Love identifies me with Himself. But if He sends His own Love, Himself, to act and love in me and in all that I do, then I shall be transformed, I shall discover who I am and shall possess my true identity by losing myself in Him. And that is what is called sanctity.”

“It was so clearly present that there was no necessity to allude to it, this sorry, complicated past, with all its confusions and misunderstandings and mistakes. It was as real and vivid and present as the memory of an automobile accident in the casualty ward where the victims are being brought back to life.”

“My mother was informing me, by mail, that she was about to die, and would never see me again.”

“- الحرب لا تكسب بالقوة بل بالخداع وعدم الاستعجال.”

“The 'five variations' are the following: A road, although it may be the shortest, is not to be followed if one knows it is dangerous and there is the contingency of ambush. An army, although it may be attacked, is not to be attacked if it is in desperate circumstances and there is the possibility that the enemy will fight to the death. A city, although isolated and susceptible to attack, is not to be attacked if there is the probability that it is well stocked with provisions, defended by crack troops under command of a wise general, that its ministers are loyal and their plans unfathomable. Ground, although it may be contested, is not to be fought for if one knows that after getting it, it will be difficult to defend, or that he gains no advantage by obtaining it, but will probably be counter-attacked and suffer casualties. The orders of a sovereign, although they should be followed, are not to be followed if the general knows they contain the danger of harmful superintendence of affairs from the capital. These five contingencies must be managed as they arise and as circumstances dictate at the time, for they cannot be settled beforehand.”

“• الحاكم المستنير يضع خططه مقدماً، والقائد الناجح يرعى مصادره وجنوده (عن طريق الثواب والعقاب والمكافآت).”

“Triunfan aquellos que: Saben cuándo luchar y cuando no.”

“• قارن بحرص جيش العدو بجيشك، لتقف على نقاط القوة المفرطة، وتلك الناقصة.”