Thomas Merton's Concept of Solitude

Only when the being is unloosend from these picayune attachments can the individual listen to the voice of God and arrive at towards a life of authenticity in the world of full-strength solitude. Second, the individual acquires the freedom to explore new possibilities and choices that transcend those of gentleman's gentleman desires and worldly actions (Webster 393). According to Merton, this sense of freedom endows the individual with the riotous belief that God is connected with him and that all of life's mysteries are come out of God's scheme of life that is designated for him: "Everything goes according to His will. I am free" (Merton, Run 317).

Although Merton was dedicated to his life of solitude, he did not entrust that he should abdicate his responsibility as a homosexual being in society. With his writings, Merton realized that he could infuse the blasphemous world with the unearthlyity he was experiencing in his world of solitude. all the same though Merton became a world-ren have goted writer, his motive for writing was not to be come a successful person. Rather, Merton regarded his writings to be God's inscriptions on his soul. Thus, he perceived his popularity to be an instrument for him to transmit the unearthly knowledge of God (Webster 395).

Therefore, it is important to acknowledge the fact that Merton's end to pursue a monastic life was not all to retreat into a contemplative life in hostel to commu

ne with God. He besides wanted to reaffirm the significance of leading a spiritual life in the contemporary world that is alienated from the admittedly meaning of spirituality. In his opinion, the monastic renewal differs considerably from the unearthly institutions that determine the apparitional beliefs and practices of their followers. For Merton, this renewal is an inward process of self-contemplation that questions the validity of established religious beliefs.

Instead of preaching religious truths to non-believers in an effort to convert them, monks are committed to their own conversion a life-long journey of forging an intimate human kind with God. Thus, according to Merton, religious organizations cannot seek to overcome people's feelings of alienation and amour propre by preaching religious truths and solutions. The reduction of religious worship to a weekend activity that conforms to secular practices and schedules is a take-off of true spirituality. Individuals have to forge a personal relationship with God on their own (Magid 448-54).

Magid, Shaul. "Monastic Liberation as Counter-Cultural Critique in the Life and Thought of Thomas Merton." come home Currents 49.4 (1999): 445-458.

Merton, Thomas. "Letter/January 30, 1960." Thomas Merton, The Courage for Truth: Letters to Writers. Ed. Christine M. Bochen. new-made York: Harcourt Brace Jovanovich, 1993. 28.

Webster, Robert. "Thomas Merton and the Textuality of the self: An experiment in postmodern Spirituality." The Journal of Religion 78.3 (1998): 387-404.

Ultimately, Merton's life and writings h
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