There is and can be no special planned technique for discovering and awakening one’s inner self, because the inner self is first of all a spontaneity that is nothing if not free. Therefore there is no use in trying to start with a definition of the inner self, and then deducing from its essential properties some appropriate and infallible means of submitting it to control — as if the essence could give us some clue to that which is vulnerable in it, something we can lay hold of, in order to gain power over it. Such an idea would imply a complete misapprehension of the existential reality we are talking about. The inner self is not a part of our being, like a motor in a car. It is our entire substantial reality itself, on its highest and most personal and most existential level. It is like life, and it is life: it is our spiritual life when it is most alive. It is the life by which everything else in us lives and moves. It is in and through and beyond everything that we are. If it is awakened it communicates a new life to the intelligence in which it lives, so that it becomes a living awareness of itself: and this awareness is not so much something that we ourselves have, as something that we are. It is a new and indefinable quality of our living being.
The inner self is as secret as God and, like Him, it evades every concept that tries to seize hold of it with full possession. It is a life that cannot be held and studied as object, because it is not “a thing.” It is not reached and coaxed forth from hiding by any process under the sun, including meditation. All that we can do with any spiritual discipline is produce within ourselves something of the silence, the humility, the detachment, the purity of heart and the indifference which are required if the inner self is to make some shy, unpredictable manifestation of his Presence.
Thomas Merton
Cistercian Quarterly Review, pp. 5-6
