Experiencing God - Action vs. Contemplation 14

“Although contemplative practice may over a period of time be associated with greater recognition of the divine in daily experience, it is not to be associated with achievement, attainment, or even the reception of a constant state of unity.  Further, some real questions can be asked as to whether such a state would have any value.  It would, it seems, totally disrupt everything about the person that could be considered human and with it whatever ultimate purpose that humanity might serve.” 

Gerald May, M.D.  “Will and Spirit”

What does Gerald May mean by this statement?  

Upon reflection, you cannot help but see the truth that it contains.  And he has more to say about this subject, in his book “Will and Spirit”. 

The recognition and integration of unitive and other spiritual experiences may give people a sense of meaning and purpose as they fulfill this role, but total and irrevocable union would pull them out of the process entirely, disabling them from helping in any way.  Thus the contemplative approach is far more than a personal seeking towards union.  It contains this personal search, but more importantly, it is a way of discovering how to become of true service to the rest of the world.  This finally is the source of meaning for the contemplative.

Of course, what "Gerald May" is referring to, concerns the age-old question of Action vs. Contemplation, often referred to as the Martha vs. Mary controversy.

This controversy first arose from the gospel story of Martha and Mary when they were visited by Jesus and His apostles on the way to Jerusalem.  Martha became busy with the chores that were necessary to being a proper hostess in tending to her surprise visitors.  Mary settled down before the feet of Jesus to be with Him, to listen, and to be attentively present.  When Martha complains of Mary’s lack of involvement in the many tasks that had to be done, Jesus intervenes in favor of Mary.  “Martha, you worry about so many things.  Mary has chosen the better part.”  Contemplatives can easily believe that they have truly chosen the better part.  They can be, as a result, biased to a passive role of praying and sitting at the feet of Jesus, and not be available when there is work to be done.  As a contemplative, I am often influenced by this bias.  Many times, it has conflicted with my perceived role as a Deacon, which is seen by most as an active ministry. 

When we read about the many contemplative Saints who were caught up in this same struggle, the conclusion we reach is that there are no easy answers to this age-old problem.  It must be worked out in the tension of the tug and pull of the life of each contemplative who is drawn to a life of simplicity and solitude.  A perfect balance will likely never be attained. 

The general conclusion is that some may be inclined to be more contemplative, and others to be more active.  But to be completely immersed in one at the expense of the other is not what God intends as the ideal.  Some sort of balance is needed to provide the wholeness we need and seek. 

There may be times when we can give preference to one or the other.  An example of this would be on a retreat experience.  There are great benefits to be derived from this temporary moving away from activity in favor a time of contemplative silence so as to regain ones composure in a busy life, and to renew ones spirits.  But from that stillness and silence, there always seem to spring a need to give expression to this great gift of God’s love which floods our awareness.  Love must be reciprocated or else it dies from lack of generous self-giving.  This is the balance we must retain.  This is the balance that will continue to be part of our struggle as long as we live on earth.

"Solitude is necessary for spiritual freedom.  But once that freedom is acquired, it demands to be put to work in the service of a love in which there is no longer subjection or slavery.  Mere withdrawal without the return to freedom in the action, would lead to a static and deathlike inertia of the Spirit in which the inner self would not awaken at all."  
Thomas Merton: Inner Experience