The Seven Storey Mountain: Fiftieth-Anniversary Edition (41 page)

It took me time to find it out: but I write down what I have found out at last, so that anyone who is now in the position that I was in then may read it and know what to do to save himself from great peril and unhappiness. And to such a one I would say: Whoever you are, the land to which God has brought you is not like the land of Egypt from which you came out. You can no longer live here as you lived there. Your old life and your former ways are crucified now, and you must not seek to live any more for your own gratification, but give up your own judgement into the hands of a wise director, and sacrifice your pleasures and comforts for the love of God and give the money you no longer spend on those things, to the poor.

Above all, eat your daily Bread without which you cannot live, and come to know Christ Whose Life feeds you in the Host, and He will give you a taste of joys and delights that transcend anything you have ever experienced before, and which will make the transition easy.

THE FIRST MORNING OF 1939 WAS A GREY MORNING. IT WAS
to turn out a grey year—very grey. But now a cold wind was blowing in off the sea, where I walked, among the white empty houses to the naked place where stands the church of St. Ignatius Martyr. The wind did something to help me to wake up, but it did not improve my temper much. The new year was beginning badly.

The night before being New Year’s Eve, we had had a party in the house of Seymour’s mother-in-law, who was a doctor, in Long Beach. It had been a mixed-up, desultory affair, in which we remained in a place that served as the doctor’s waiting-room, sitting on the floor, playing different kinds of drums and drinking I forget what. But whatever it was we drank it put me in a bad temper.

The only person in the place not more or less fed up with everything was Bramachari, who had taken his turban off and sat in a chair and did not mind the noise. Later on, however, John Slate, who was also in a bad mood, having had a tooth torn out of his head, tried to tie me up in Bramachari’s turban so the monk quietly went home—that is, to Seymour’s house—and slept.

Later on, I threw a can of pineapple juice at a street light and also went to bed. I was sleeping in the same room with Bramachari, and consequently when it began to get light, he sat up and started chanting his morning prayers and I woke up. Since I could not get back to sleep even when his prayers trailed off into contemplation, I was going to an earlier Mass than I had expected. But it was a good thing. As usual, I found out that the only good thing about such days, or any other days, was Mass.

What a strange thing that I did not see how much that meant, and come at last to the realization that it was God alone I was supposed to live for, God that was supposed to be the center of my life and of all that I did.

It was to take me nearly a year to untangle that truth from all my disorganized and futile desires: and sometimes it seems to me that the hangovers I had while I was finding it out had something to do with what was going on in the history of the world.

For that was to be 1939, the year when the war that everybody had been fearing finally began to teach us with its inexorable logic that the dread of war is not enough. If you don’t want the effect, do something to remove the causes. There is no use loving the cause and fearing the effect and being surprised when the effect inevitably follows the cause.

By this time, I should have acquired enough sense to realize that the cause of wars is sin. If I had accepted the gift of sanctity that had been put in my hands when I stood by the font in November 1938, what might have happened in the world? People have no idea what one saint can do: for sanctity is stronger than the whole of hell. The saints are full of Christ in the plenitude of His Kingly and Divine power: and they are conscious of it, and they give themselves to Him, that He may exercise His power through their smallest and seemingly most insignificant acts, for the salvation of the world.

But the world did not get very much of that out of me.

The end of January came. I remember, when I took my exams for the M.A., I went to Communion two days in a row, and both days I was very happy, and also I did quite well in the examinations. So after that I thought it was necessary for me to go to Bermuda for a week, and sit in the sun, and go swimming, and ride bicycles along those empty white roads, rediscovering the sights and smells that had belonged to a year of my early childhood. I met a lot of people who liked to ride around all night in a carriage singing: “Someone’s in the kitchen with Dinah—strumming on the old banjo.” The weather was so good that I came back to New York brown and full of health, with my pocket full of snapshots of the strangers with whom I had been dancing and sailing in yachts. And I was just in time to see Bramachari leave for India, at last, on the
Rex.
He was sailing with the Cardinals who were off to elect the new Pope.

Then I went to Greenwich Village and signed a lease for a one-room apartment and started work on my Ph.D. I suppose the apartment on Perry Street was part of the atmosphere appropriate to an intellectual such as I imagined myself to be and, as a matter of fact, I felt much more important in this large room with a bath and fireplace and French windows leading out on to a rickety balcony than I had felt in the little place ten feet wide behind the Columbia Library. Besides, I now had a shiny new telephone all my own which rang with a deep, discreet, murmuring sort of a bell as if to invite me suavely to expensive and sophisticated pursuits.

I don’t, as a matter of fact, remember anything very important happening over that telephone, except that I used to make dates with a nurse who was stationed in one of the clinics out at the World’s Fair which opened that year on Flushing Meadows. Also, it was the occasion of a series of furiously sarcastic letters to the telephone company because of various kinds of troubles, mechanical and financial.

The one I most talked to, over this phone, was Lax. He had a phone which did not even cost him anything, for he was living in the Hotel Taft, tutoring the children of the manager, and having access to an ice-box full of cold chicken at all hours of the day and night. The two principal items of news which he communicated to me, from his point of vantage, were, first, the appearance of Joyce’s
Finnegans Wake
and, second, the election of Pope Pius XII.

It was one of those first spring mornings when the new, warm sun is full of all kinds of delights, that I heard about the Pope. I had been sitting on the balcony in a pair of blue dungarees, drinking Coca-Cola, and getting the sun. When I say sitting on the balcony, I mean sitting on the good boards and letting my feet dangle through the place where the boards had broken. This was what I did a great deal of the time, in the mornings, that spring: surveying Perry Street from the east, where it ran up short against a block of brick apartments, to the west, where it ended at the river, and you could see the black funnels of the Anchor liners.

When I wasn’t sitting on this balcony doing nothing, I was in the room, in the deepest armchair, studying the letters of Gerard Manley Hopkins and his Notebooks and trying to figure out various manuals on prosody and covering little white index cards with notes. For it was my plan to write a Ph.D. dissertation on Hopkins.

The typewriter that was always open on the desk was sometimes busy when I got a book to review: for I had been doing occasional reviews for the Sunday book sections of the
Times
and
Herald Tribune.
But what was better, I sometimes managed to grind out, with labor and anguish, some kind of a poem.

I had never been able to write verse before I became a Catholic. I had tried, but I had never really succeeded, and it was impossible to keep alive enough ambition to go on trying. I had started once or twice at Oakham, and I had written two or three miserable things at Cambridge. At Columbia, when I thought I was a Red, I got one stupid idea for a poem, about workers working on a dock and bombing planes flying overhead—you know: ominous. When it got on paper it was so silly that not even the magazines on the Fourth Floor would print it. The only other verse I had ever been able to turn out before my Baptism was an occasional line for the
Jester.

In November 1938, I acquired a sudden facility for rough, raw Skeltonic verses—and that lasted about a month, and died. They were not much, but one of them took a prize which it did not deserve. But now I had many kinds of sounds ringing in my ears and they sometimes asked to get on paper. When their rhythms and tones followed Andrew Marvell, the results were best. I always liked Marvell; he did not mean as much to me as Donne or Crashaw (when Crashaw wrote well) but nevertheless there was something about his temper for which I felt a special personal attraction. His moods were more clearly my own than Crashaw’s or even Donne’s.

When I lived on Perry Street, it was hard to write poems. The lines came slow, and when it was all done, there were very few of them. They were generally rhymed iambic tetrameter, and because I was uneasy with any rhyme that sounded hackneyed, rhyming was awkward and sometimes strange.

I would get an idea, and walk around the streets, among the warehouses, towards the poultry market at the foot of Twelfth Street, and I would go out on the chicken dock trying to work out four lines of verse in my head, and sit in the sun. And after I had looked at the fireboats and the old empty barges and the other loafers and the Stevens Institute on its bluff across the river in Hoboken, I would write the poem down on a piece of scrap paper and go home and type it out.

I usually sent it at once to some magazine. How many envelopes I fed to the green mailbox at the corner of Perry Street just before you got to Seventh Avenue! And everything I put in there came back—except for the book reviews.

The more I failed, the more I was convinced that it was important for me to have my work printed in magazines like the
Southern Review
or
Partisan Review
or the
New Yorker.
My chief concern was now to see myself in print. It was as if I could not be quite satisfied that I was real until I could feed my ambition with these trivial glories, and my ancient selfishness was now matured and concentrated in this desire to see myself externalized in a public and printed and official self which I could admire at my ease. This was what I really believed in: reputation, success. I wanted to live in the eyes and the mouths and the minds of men. I was not so crude that I wanted to be known and admired by the whole world: there was a certain naive satisfaction in the idea of being only appreciated by a particular minority, which gave a special fascination to this urge within me. But when my mind was absorbed in all that, how could I lead a supernatural life, the life to which I was called? How could I love God, when everything I did was done not for Him but for myself, and not trusting in His aid, but relying on my own wisdom and talents?

Lax rebuked me for all this. His whole attitude about writing was purified of such stupidity, and was steeped in holiness, in charity, in disinterestedness. Characteristically he conceived the function of those who knew how to write, and who had something to say, in terms of the salvation of society. Lax’s picture of America—before which he has stood for twelve years with his hands hanging in helplessness at his sides—is the picture of a country full of people who want to be kind and pleasant and happy and love good things and serve God, but do not know how. And they do not know where to turn to find out. They are surrounded by all kinds of sources of information which only conspire to bewilder them more and more. And Lax’s vision is a vision of the day when they will turn on the radio and somebody will start telling them what they have really been wanting to hear and needing to know. They will find somebody who is capable of telling them of the love of God in language that will no longer sound hackneyed or crazy, but with authority and conviction: the conviction born of sanctity.

I am not sure whether this conception of his necessarily implied a specific vocation, a definite and particular mission: but in any case, he assumed that it was the sort of thing that should be open to me, to Gibney, to Seymour, to Mark Van Doren, to some writers he admired, perhaps even to somebody who did not know how to talk, but could only play a trumpet or a piano. And it was open to himself also: but for himself, he was definitely waiting to be “sent.”

In any case, although I had gone before him to the fountains of grace, Lax was much wiser than I, and had clearer vision, and was, in fact, corresponding much more truly to the grace of God than I, and he had seen what was the only important thing. I think he has told what he had to say to many people besides myself: but certainly his was one of the voices through which the insistent Spirit of God was determined to teach me the way I had to travel.

Therefore, another one of those times that turned out to be historical, as far as my own soul is concerned, was when Lax and I were walking down Sixth Avenue, one night in the spring. The street was all torn up and trenched and banked high with dirt and marked out with red lanterns where they were digging the subway, and we picked our way along the fronts of the dark little stores, going downtown to Greenwich Village. I forget what we were arguing about, but in the end Lax suddenly turned around and asked me the question:

“What do you want to be, anyway?”

I could not say, “I want to be Thomas Merton the well-known writer of all those book reviews in the back pages of the
Times Book Review
,” or “Thomas Merton the assistant instructor of Freshman-English at the New Life Social Institute for Progress and Culture,” so I put the thing on the spiritual plane, where I knew it belonged and said:

“I don’t know; I guess what I want is to be a good Catholic.”

“What do you mean, you want to be a good Catholic?”

The explanation I gave was lame enough, and expressed my confusion, and betrayed how little I had really thought about it at all.

Lax did not accept it.

“What you should say”—he told me—“what you should say is that you want to be a saint.”