by Thomas Merton (1960)
This is a great little no-nonsense book by Merton. Check out how he clears up a common misconception about spiritual direction:
This [previous] description of spiritual direction brings out certain important differences between direction and counselling, or direction and psychotherapy. Spiritual direction is not merely the cumulative effect of encouragements and admonitions which we all need in order to live up to our state in life. It is not mere ethical, social or psychological guidance. It is spiritual.
But it is important for us to understand what this word “spiritual” means here. There is a temptation to think that spiritual direction is the guidance of one’s spiritual activities, considered a small part or department of one’s life. You go to a spiritual director to have him take care of your spirit, the way you go to a dentist to have him take care of your teeth, or to a barber to get a haircut. This is completely false. The spiritual director is concerned with the whole person, for the spiritual life is not just the life of the mind, or of the affections, or of the “summit of the soul” — it is the life of the whole person. For the spiritual man (pneumatikos) is one whose whole life, in all its aspects and all its activities, has been spiritualized by the action of the Holy Spirit, whether through the sacraments or by personal and interior inspirations. Moreover, spiritual direction is concerned with the whole person not simply as an individual human being, but as a son of God, another Christ, seeking to recover the perfect likeness to God in Christ, and by the Spirit of Christ.
– pp. 14-15
His insights on meditation and mental prayer are even more penetrating:
The Sense of Indigence
In order to make a serious and fruitful meditation we must enter into our prayer with a real sense of our need for these fruits. It is not enough to apply our minds to spiritual things in the same way as we might observe some natural phenomenon, or conduct a scientific experiment. In mental prayer we enter a realm of which we are no longer the masters and we propose to ourselves the consideration of truths which exceed our natural comprehension and which, nevertheless, contain the secret of our destiny. We seek to enter more deeply into the life of God. But God is infinitely above us, although He is within us and is the principle of our being. The grace of close union with Him, although it is something we can obtain by prayer and good works, remains nevertheless His gift to us.
One who begs an alms must adopt a different attitude from one who demands what is due to him by his own right. A meditation that is no more than a dispassionate study of spiritual truths indicates no desire, on our part, to share more fully in the spiritual benefits which are the fruit of prayer. We have to enter into our meditation with a realization of our spiritual poverty, our complete lack of the things we seek, and of our abject nothingness in the sight of the infinite God.
– pp. 79-80