VIEWPOINT: Fight or Flight:

Thomas Merton and the Bhagavad Gītā1

Steven J. Rosen (Satyaraja Dasa)

Editor, Journal of Vaishnava Studies

TWO commemorative events of landmark that transformed me from an admirer to an

stature inspired the essay you are about to read: aficionado. From that time I knew that I would
First, the year 2018 marks the 50th anniversary follow Merton’s writings as a fan for life.
of Thomas Merton’s abrupt departure from our The famed Christian writer articulated
material vision. Second, 2018 is also the something I intuitively knew: that there were
semicentennial celebration of a consequential untapped truths in the East, that there was
publication: It was in 1968 that His Divine Grace something “out there” that could inform
A. C. Bhaktivedānta Swami Prabhupāda released something “in here.” That is to say, we both felt
his unprecedentedly influential Bhagavad-gītā As that although we were children of the Occident,
It Is. As we shall see, the trailblazing Western our fate lay in the Orient, and that our dialogue
visionary, Merton, and this particular edition of with sages of the East was indispensable to
the Gītā engaged in productive conversation understanding ultimate reality. In the words of
with each other. author Alan Altany: “The dialogue was not a
I joined that prodigious conversation, too, if luxury, but a necessity. For Merton, if the West
from a distance and a few years later, not only as were to continue to ignore ‘the spiritual
a disciple of Śrīla Prabhupāda and as an avid heritage of the East,’ it would ‘hasten the
reader of his Bhagavad-gītā, but as a fan of tragedy that threatens man and his
Thomas Merton (1915-1968). For the uninitiated, civilizations.’”2
Merton was a well-known Trappist monk, social In the winter of 1938, Merton graduated
activist, and author of well over 70 books. His from Columbia University and six months later
profound insights on nonviolence and was introduced to Mahanambrata Brahmachari
nonsectarian spirituality were particularly (1904–1999), a Bengali Vaishnava monk in New
alluring. But it was reading Merton’s bestselling York visiting from the University of Chicago,
autobiography, The Seven Storey Mountain (1948), where he had recently completed postdoctoral

Steven J. Rosen (Satyarāja Dāsa) is a direct disciple of His Divine Grace A. C. Bhaktivedānta Swami Prabhupāda as
well as a scholar in the fields of comparative philosophy and Vaishnava spirituality. He is the founding editor of
the Journal of Vaishnava Studies and associate editor of Back to Godhead magazine. His 31 books include Gita on the
Green: The Mystical Tradition Behind Bagger Vance (Continuum International Publishing Group, 2000); The Hidden Glory
of India (Bhaktivedanta Book Trust, 2002); Holy War: Violence and the Bhagavad Gita (Deepak Heritage Books, 2002);
Krishna’s Song: A New Look at the Bhagavad Gita (Greenwood Publishing Group, 2007); and Christ and Krishna: Where the
Jordan Meets the Ganges (FOLK Books, 2011).

Journal of Hindu-Christian Studies 30 (2017): 111-117

112 Steven J. Rosen (Satyaraja Dasa)

work on the philosophy of Jīva Goswāmin. The In the early 1970s, soon after becoming a
warm relationship between Brahmachari and practitioner, I was delighted to see that Merton
Merton is a matter of public record. had written a Preface for Śrīla Prabhupāda’s
Years after I had initially heard of Merton, I Bhagavad-gītā As It Is. Although his prefatory
looked into his various exchanges with this essay showed only a rudimentary
Vaishnava monk, who seemed to have affected understanding of this key religious text, it
his life in a significant way. Merton mentioned included a number of insightful reflections. True
this in his autobiography, saying that he was to his overarching concerns regarding
impressed by Brahmachari as a spiritual mentor nonviolence and social justice, Merton pointed
and that they would always be friends.3 out that despite taking place on a battlefield, the
Moreover, Brahmachari’s nonsectarian Gītā does not justify war. Krishna’s choice to
demeanor seems to have influenced Merton’s speak at the onset of a major battle, Merton
approach to spirituality: Upon their first wrote, was meant to underscore that “even in
meeting, Merton expected Brahmachari to what appears to be the most ‘unspiritual’ one
naturally endorse his own beliefs and tradition, can act with pure intentions and thus be guided
as most determined practitioners would. by Krishna consciousness.”
Instead, Brahmachari encouraged Merton to Merton specifically praises Prabhupāda in
more thoroughly explore his own religion, the Preface, too: “Swami Bhaktivedānta brings
Christianity, suggesting that he would do well to to the West a salutary reminder that our highly
read classics such as The Confessions of Saint activistic and one-sided culture is faced with a
Augustine and The Imitation of Christ. Merton was crisis that may end in self-destruction because it
pleasantly surprised, and he not only complied lacks the inner depth of an authentic
with Brahmachari’s suggestion but started a metaphysical consciousness.” That was
program of regular prayer that was directly precisely Prabhupāda’s mission. He had said that
influenced by his new friend. people were suffering due to want of knowledge,
I later realized that in his universalist, and in bringing Krishna Consciousness to the
nonsectarian way, Mahanambrata Brahmachari West, he was hoping to alleviate that pain.
was conveying to Merton the Gauḍīya tradition According to Dr. Paul Pearson, Director of
as I would eventually receive it from Śrīla A. C. the Thomas Merton Center (affiliated with
Bhaktivedānta Swami Prabhupāda (1896–1977), Bellarmine University in Kentucky), Merton’s
who initiated me into Gauḍīya Vaishnavism. Preface was specifically written for Śrīla
Taking up the practices of “Krishna Prabhupāda’s Gītā in May 1968, and they still
consciousness” simply means fully embracing have the typescript for the essay in their
the science of religion. It is not the same as archives. Pearson also has a record of Merton
converting from one religion to another. Indeed, receiving a finished galley proof in August of
Prabhupāda came to the West not to make that year, just a few months before
converts to “Hinduism,” as he often said, but to Prabhupāda’s book was published.
give genuine transcendental knowledge that can The exact same essay would again appear
help a person in his own spiritual quest. some five years later — though omitting the
specific reference to “Swami Bhaktivedānta” —
 VIEWPOINT: Fight or Flight: Thomas Merton and the Bhagavad Gītā 113

as an appendix in The Asian Journal of Thomas gesture made to the memory of Thomas
Merton. Unfortunately, Merton would never see Merton.
the publication of this Asian Journal, for it was
released posthumously in 1973. Merton passed Cordially,
away soon after his essay appeared in James O. Wade
Prabhupāda’s book. Editor
The need to secure rights for a possible
future publication, which came to pass with The Prabhupāda signed both copies and had
Asian Journal, was anticipated by James Wade, Brahmānanda send them back to Macmillan, as
the senior editor at Macmillan. Wade duly wrote per Mr. Wade’s request.
to Brahmānanda dāsa (Bruce Scharf), The Merton Preface was only published in
Prabhupāda’s secretary, soon after the Gita’s Prabhupāda’s abridged edition, along with the
release: “appreciations” of two other poets: Allen
Ginsberg and Denise Levertov. When the
The Macmillan Company unabridged version was finally released in 1972,
866 Third Avenue, New York, N.Y. these three prefatory essays were replaced by a
10022 more tradition-specific Foreword — Edward C.
March 19, 1969 Dimock, Jr. (1929–2001), famous as Professor
Emeritus in the Department of South Asian
Mr. Bruce Scharf Languages and Civilizations at the University of
International Society For Krishna Chicago, directly praised Prabhupāda’s edition
Consciousness Inc. and Prabhupāda himself as “the latest in a long
61 Second Avenue succession of teachers,” thus acknowledging the
New York, N.Y. antiquity of the Krishna-Conscious tradition.
Indeed, Dimock was the one to know: At the time
Dear Bruce: he was the world’s leading academic authority
Shortly before his tragic and recent on Gauḍīya Vaishnavism.
death Father Merton asked us to assign
Merton and Arjuna
copyright for his “appreciation” to him
As I learned more about both Merton and
in order to clear the way for a possible
Krishna Consciousness, it occurred to me that
and future edition of his uniform
early in Merton’s life he had grappled with a
collected works and essays. We
dilemma that was reminiscent of Arjuna’s in the
promised to do so.
Bhagavad-gītā.
Merton was torn: He was committed to
I would appreciate it very much if you
being a monk and yet he wanted to be engaged
would have Swami sign both assignment
in the world, as an activist, since Christianity, at
copies, with you as witness, and return
least in his understanding of it, ultimately asks
them to us. This does not detract in any
its votaries to extend Jesus’s compassion to one
substantial way from the Swami’s
and all. He received opposition from Church
copyright and is, I think, a generous
114 Steven J. Rosen (Satyaraja Dasa)

powers. Traditionally, a Catholic monk remains material enjoyment]. . . . Through pravṛtti

cloistered from the world, lest he become activities one suffers from material
contaminated by it. Nonetheless, as Merton’s entanglement, but by nivṛtti activities one is
monastic life reached maturity, he found the purified and becomes fit to enjoy eternal,
determination to be an “engaged blissful life.” In other words, there is danger in
contemplative,” embarking on a writing career action, and, therefore, for a spiritual
that positively affected the lives of millions. practitioner, renunciation is generally
It was for this reason, too, that the Bhagavad- preferred. But, as the Krishna Conscious
gītā appealed to him. He especially noted the tradition further teaches us, there is danger in
Gītā’s teaching of Karma-yoga (offering to renunciation, too -- that is, unless one is guided
Krishna the fruits of one’s work). To be sure, by a self-realized soul, who shows by both
Krishna encourages Arjuna to action: “The example and precept how to act on God’s behalf.
Blessed Lord said: The renunciation of work and Under such direction, both action and
work in devotion are both good for liberation. renunciation have a place and can know proper
But, of the two, work in devotional service is application.
better than renunciation of works.” (5.2) This is also articulated as niṣkāma-karma, or
Traditionally, even in India, the spiritual selfless action — action performed without any
aspirant tended to renounce, veering away from expectation of fruits or results, which is a
action in the material world and embracing the central teaching of the Bhagavad-gītā. This is
withdrawn, contemplative path of renunciation. spiritually driven action, without any ulterior
According to Krishna, this was not sufficient. motive, wherein one moves beyond personal
Instead, He encouraged Arjuna to act — but goals and agendas in pursuit of God’s will, both
specifically for Him. Action in Krishna in terms of directly serving Him and serving a
consciousness is not the same as action with spiritual purpose in the material world.
fruitive intent, and Merton understood this. Merton understood these ideas, though he
Activities performed in full knowledge, was likely unfamiliar with the technical
under the guidance of a genuine spiritual terminology. He appreciated the fact that the
master, facilitate one’s advancement in spiritual contemplative’s life can have an active, “this-
life — and are even greater than mere worldly” component, unfettered by personal
renunciation. This is because without Krishna ambition and selfish motivation. This influenced
consciousness, mere renunciation of fruitive his path of “Engaged Christianity,” which was
activities does not actually purify the heart. essentially a form of bhakti, or devotional
Moreover, action undertaken in negligence of service.
Krishna’s desire is necessarily imperfect, and The parallels between Merton and Arjuna,
thus further implicates one in material life, and the perceived tension between
which is the source of all suffering. contemplative and active spirituality, were
The Śrīmad Bhāgavatam (7.15.47), therefore, insightfully observed by Paul Veliyathil, a
tells us that, “According to the Vedas, there are Merton scholar and priest from the Archdiocese
two kinds of activities -- pravṛtti [inclination for of Ernakulam, Kerala, India:
material enjoyment] and nivṛtti [cessation of
 VIEWPOINT: Fight or Flight: Thomas Merton and the Bhagavad Gītā 115

At the beginning of the Gita, Arjuna serve the Lord with loving devotion, without
stands in the battlefield, unwilling to any thought of getting something in return.
fight (2:1-2). At the start of his monastic Merton found himself moving in this direction.
life, Merton, too, was wary of the world
“Disappearance”
and unwilling to get involved in its
“I last saw Merton in the late summer of
affairs. He saw the world as “evil,”
1968, a few months before his death,” wrote
“insipid,” and “insane,” and entered the
Edward J. Rice, Merton’s close friend from his
monastery having “spurned New York,
days at Columbia. “I had been traveling around
spat upon Chicago, and trampled on
America working on a photographic book, and
Louisville, heading for the woods with
on my way home I stopped at Gethsemani and
Thoreau in one pocket, John of the Cross
spent several days with him. He told me he
in another, and holding the Bible open
finally was going to Asia, that he had been
at the Apocalypse.”
dreaming about it for a long time. He was not in
Just as Arjuna thought of contemplative
good health, but he was still enthusiastic about
life and engaging in the duties of the
the trip, looking forward to meeting holy people
world in “either/or” categories, Merton
like the Dalai Lama. He had a long list of holy
also thought that contemplative life was
people to see in India, Japan, Vietnam and
superior to active life and made
Indonesia. I believe he managed to see most of
distinctions between “infused
them.”
contemplation” and “active
Prabhupāda’s edition of the Bhagavad-gītā
contemplation.” Arjuna experienced
was published that fall. Soon after that — within
within himself the tension between his
a month or two — Merton had embarked on his
desire to flee the field of battle and to
long awaited tour of South and Southeast Asia,
fight, and as a result he “cast aside his
where he stayed for nearly two months, visiting
bow and arrow and sank down on his
India, Sri Lanka, and Thailand. While there, in
chariot-seat, his mind overcome with
Bangkok, without having yet seen the published
grief” (1:47). Similarly, Merton went
version of his essay in Prabhupāda’s book, he
through a grueling struggle between the
passed away under unfortunate circumstances:
writer in him and the monk. He felt such
accidental electrocution from a faulty electric
a contradiction between the active
fan would prematurely end his life on December
(Thomas Merton) and the
10. He was only 53 years old.
contemplative (Brother Louis) aspects
4
He had been attending an international
of his life that he mourned, “No one
conference on monasticism and was presenting
seems to understand that one of us has
a paper the morning before his accident.
to die.”5
Although he clearly knew what he wanted to
Ultimately, bhakti is beyond pravṛtti and
say, and was confident about his presentation,
nivṛtti. Pure living beings want neither
he was concerned, even uncomfortable, that a
something for themselves in this world (pravṛtti-
television crew had arrived to film his lecture.
mārga) nor renunciation or liberation (nivṛtti-
His natural aversion to distinction and public
mārga) in the usual sense. They simply want to
116 Steven J. Rosen (Satyaraja Dasa)

display was underscored by his international would certainly take a birth that facilitated
fame, culminating in media interest as further devotional service.
exemplified by the TV cameras in that Bangkok Fact is, he was already a devotee, and that is
auditorium. Ironically, among the subjects borne out by his dedication to the divine and his
discussed in that lecture were the role of a monk ever-developing theological point of view. He
in the modern world and how to be a had started writing a book early on, in 1959,
contemplative in the machine age. called The Inner Experience, and he continued
When the talk was over, Merton didn’t take polishing it and adding to it until the day he
questions, although normally he would have. died. Although parts of this work had been
For some reason, he said he would answer them serialized in the quarterly Cistercian Studies, it
later that evening. Before he left the lectern, he was published as a single volume well after his
concluded with just five words: “So now I will demise and is often considered his final book.
disappear.” There are two paragraphs in that climactic text
And within a few hours, indeed, he was that stand out for me, as a devotee of Krishna,
gone. Literally, gone. and show how deeply he appreciated Krishna
Although he probably didn’t know it — and Consciousness:
it is entirely unlikely that he anticipated his own There are facile generalizations about
death — Vaishnava tradition typically refers to Hindu religion current in the West,
leaving the body as “disappearing.” Why? which it would be well to take with
Because we in fact disappear from public view. extreme reserve: for instance, the
Death is merely a change of bodies. It is not statement that for the Hindu, there is no
that all is finished when we make our exit. We “personal God.” On the contrary, the
do not somehow go out of existence with death. mysticism of bhakti-yoga is a mysticism
We — as individual souls — are a quantum of of affective devotion and of ecstatic
energy, and energy cannot be created or union with God under the most personal
destroyed. Rather, we merely escape from and human forms, sometimes very
external vision; we inhabit another body, while reminiscent of the “bridal mysticism” of
our prior body evaporates. We disappear. so many Western mystics.
Thomas Merton had performed the most
valuable service of assisting Prabhupāda by The Bhagavad-gita is a doctrine of pure
supplying a thought-provoking Preface, love resembling in many points that
something that no doubt attracted many to preached by St. Bernard, Tauler,
Prabhupāda’s original edition of the Gītā, Fenelon, and many other Western
particularly among the youth and the mystics . . . The Gita, an ancient Sanskrit
contemporary Christian audience of the day. philosophical poem, preaches a
Coupled with his life as a devout practitioner contemplative way of serenity,
and being an accomplished author in his own detachment, and personal devotion to
right, changing the lives of millions, Merton God in the form of Lord Krishna,
undoubtedly achieved much in human life and expressed most of all in detached
activity—work done without concern
 VIEWPOINT: Fight or Flight: Thomas Merton and the Bhagavad Gītā 117

for results but with the pure intention of I think he got it.
fulfilling the will of God.6

Notes
1
My thanks to the scholars of The Thomas 4
Brother Louis, or Father Louis, was the name
Merton Center, Bellarmine University, in Louisville, Merton received in 1949 when he was ordained into
Kentucky. Dr. Paul M. Pearson, Director and the priesthood.
Archivist, and Mark C. Meade, Assistant Director, 5
http://opcentral.org/resources/2015/01/19/
were particularly helpful, sharing knowledge and paul-veliyathil-east-west-dialogue-thomas-merton-
materials that made this article possible. a-modern-arjuna/
2
Thomas Merton, Mystics and Zen Masters (New 6
Thomas Merton, The Inner Experience: Notes on
York: Farrar, Straus and Giroux, reprint, 1999), p. 46. Contemplation (New York: HarperOne, 2003, reprint);
3
See a published letter from Merton to also see The Right Reverend Edward Mccorkell,
Brahmachari in The Road to Joy: The Letters Of Thomas O.C.S.O., “A Monastic Encounter -- Hare Krishna
Merton To New And Old Friends (Boston: Mariner Books, Meets Priest” in Back to Godhead (Vol. 14, No. 12,
1993), pp. 122-123, and also Merton’s description of December, 1979).
their friendship in The Seven Storey Mountain (Boston:
Mariner Books, 1999, reprint), pp. 122-123.