Thomas Merton – författare

Working from existing translations, Thomas Merton composed a series of his own versions of the classic sayings of Chuang Tzu, the most spiritual of Chinese philosophers. Chuang Tzu, who wrote in the fourth and third centuries B.C., is the chief authentic historical spokesperson for Taoism and its founder Lao Tzu (a legendary character known largely through Chuang Tzu’s writings). Indeed it was because of Chuang Tzu and the other Taoist sages that Indian Buddhism was transformed, in China, into the unique vehicle we now call by its Japanese name—Zen.The Chinese sage abounds in wit and paradox and shattering insights into the true ground of being. Thomas Merton, no stranger to Asian thought, brings a vivid, modern idiom to the timeless wisdom of Tao.

"The New Man" shows Thomas Merton at the height of his powers and has as its theme the question of spiritual identity. What must we do to recover possession of our true selves? By way of an answer, Merton discusses how we have become strangers to ourselves by our depence on outward identity and success, while our real need is for a concern with the image of God in ourselves. At a time of retrieval of our religious traditions, Merton's voice is both intelligent and spiritually compelling.Thomas Merton, a Trappist monk, is perhaps the foremost spiritual thinker of the twentiethcentury. His diaries, social commentary, and spiritual writings continue to be widely read after his untimely death in 1968.

Merton's classic Faith and Violence makes a powerful case for a theology of resistance that speaks with enduring urgency.Violence in the modern world is a complex matter. The majority of the world's most egregious acts of violence are not perpetrated at the level of the individual—rather, they occur at the hands of systematically organized bureaucracies. It is this "white-collar" violence that Merton addresses in Faith and Violence. Writing at the height of the Vietnam war, Merton masterfully illustrates the disastrous consequences of wielding and promoting violence. As an alternative, he proposes that Christians retrieve and embody a conception of love that seeks to win over one's adversaries as collaborators rather than crushing or humiliating them. Merton's poignant reflections deal with issues ranging from the Vietnam War to the civil rights movement and the mid-20th century Death of God movement.

The spiritual and psychological insights of these essays were nurtured in a monastic milieu, but their issues are universally human. Thomas Merton lays a foundation for personal growth and transformation through fidelity to "our own truth and inner being." His main focus is our desire and need to attain "a fully human and personal identity." This classic is a newly restored and corrected edition and the inaugural volume of Gethsemani Studies in Psychological and Religious Anthropology, a series of books that explores, through the twin perspectives of psychology and religion, the dynamics and depths of being fully human. "When I speak of the contemplative life I do not mean the institutional, cloistered life, . . . I am talking about a special dimension of inner discipline and experience, a certain integrity and fullness of personal development . . . . Discovering the contemplative life is a new self-discovery. One might say it is the flowering of a deeper identity on an entirely different plane . . ." --Thomas Merton, from the book

The spiritual and psychological insights of these essays were nurtured in a monastic milieu, but their issues are universally human. Thomas Merton lays a foundation for personal growth and transformation through fidelity to "our own truth and inner being." His main focus is our desire and need to attain "a fully human and personal identity." This classic is a newly restored and corrected edition and the inaugural volume of Gethsemani Studies in Psychological and Religious Anthropology, a series of books that explores, through the twin perspectives of psychology and religion, the dynamics and depths of being fully human. "When I speak of the contemplative life I do not mean the institutional, cloistered life, . . . I am talking about a special dimension of inner discipline and experience, a certain integrity and fullness of personal development . . . . Discovering the contemplative life is a new self-discovery. One might say it is the flowering of a deeper identity on an entirely different plane . . ." --Thomas Merton, from the book

Merton's classic Faith and Violence makes a powerful case for a theology of resistance that speaks with enduring urgency.Violence in the modern world is a complex matter. The majority of the world's most egregious acts of violence are not perpetrated at the level of the individual—rather, they occur at the hands of systematically organized bureaucracies. It is this "white-collar" violence that Merton addresses in Faith and Violence. Writing at the height of the Vietnam war, Merton masterfully illustrates the disastrous consequences of wielding and promoting violence. As an alternative, he proposes that Christians retrieve and embody a conception of love that seeks to win over one's adversaries as collaborators rather than crushing or humiliating them. Merton's poignant reflections deal with issues ranging from the Vietnam War to the civil rights movement and the mid-20th century Death of God movement.

A selection of Merton's finest writing in which he discusses solitude, St John of the Cross, the primitive Carmelite ideal, Christianity and totalitarianism, and the power and meaning of love. The ideas and insight in this book reflect light on contemporary spiritual life.

The complete and unedited edition of Thomas Merton's famous autobiography, one of the greatest works of spiritual pilgrimage ever written.Travelling in his early years with his artist father in the United States, France and England, Thomas Merton prided himself on his worldly accomplishments. His year at Clare College, Cambridge, was indulgent, and although Columbia University to which he went next suited his temperament better, it did nothing to assuage his restlessness.Gradually Merton recognized his need for faith and became a Catholic. With his baptism he began entertaining thoughts of monasticism but his desire to enter the priesthood in a Franciscan monastery came to nothing, and he remained a lay teaching member of the order for some time. However, when he was twenty-seven he made a retreat to a Trappist monastery in Kentucky. This momentous experience convinced him that the silence of the Cistercian Order was what he craved.The Seven Storey Mountain tells the story of Merton's search for faith and peace in a world which first fascinated and then appalled him. It is written with the profound insight of a man who has seen himself clearly.'The Seven Storey Mountain is a book one reads with a pencil so as to make it one’s own.'Graham Greene'A remarkable book, a classic of its kind, written in a vivid, rich and alert style which ranges from crisp vernacular to passionate eloquence, full of picturesque incident and passing at times into religious ecstasy.'The Times Literary Supplement'A book which may well prove to be of permanent interest in the history of religious experience.'Evelyn Waugh