Often referred to as "The Seven Storey Mountain: Part II", the "Sign of Jonas" is a nice collection of Merton's journal entries that chronicle his life after joining the Trappists.

"The Sign of Jonas" answers the simple question: "what happened after Seven Storey Mountain?" While some have been disappointed by the difference between his most famous autobiography and this collection of journal entries, I have to step forward and disagree.

I think this is a great book that speaks to the hearts of those who know what it is to struggle with your state in life, discerning your vocation and living the Gospel message to the best of your ability with all that it brings.

Give this book a try!

What a wonderful way to start my new year with this book! A Benedictine Sister kindly gave me this book on my New Year's Eve retreat with them, after she learned that I love Merton's writings. How pure Merton's faith was, and how intensely absorbing his writing!

"All my desires draw me more and more in that direction. To be little, to be nothing, to rejoice in your imperfections, to be glad that you are not worthy of attention, that you are of no account in the universe. This is the only liberation. The only way to true solitude."

I highly recommend this book to anyone who is honestly in pursuit of the true faith.

THE SIGN OF JONAS is a collection of journal entries written by Thomas Merton between 1946 and 1952. The purpose of the book was to introduce readers to the daily life of a monk, though the gifted Merton was hardly a typical monk of his day or any other. Readers will get a glimpse into this spiritual seeker and see the ups and downs of the life of someone who was truly in search of union with God. Since readers of this text are encountering Merton nearly forty years after his death, we read it with hindsight and can see the complexities that are Merton. We have many spiritual nuggets, his daily struggles and his restlessness and the conflicts both within himself and with monastic life. We also see someone who was trying to persevere in the spiritual life which may be one reason why Merton appeals to so many and his life captures so much interest. Perhaps what I enjoy most I enjoy most about THE SIGN OF JONAS would be the references to his writings and the publication of THE SEVEN STOREY MOUNTAIN. We hear him speak in some entries about edits that have been made by the publisher, references to portions that were edited by the monastery itself (often referred to as censored, but since he was writing it for the benefit of the order, the order did have the right to do some editing) and his love/hate relationship with the book that made him a well know figure.

In order to best appreciate this book, I would read it after THE SEVEN STOREY MOUNTAIN. It would also be a good idea to be familiar with the expectations of religious life as well the rigors of the life of a Trappist prior to the reforms of Vatican II. Without a basic knowledge of Merton's life, as well as the circumstances of his life would probably make THE SIGN OF JONAS somewhat confusing. For Merton lovers, this book has so much to offer. I usually like to read it slowly: an entry or two at a time and try to understand what was happening in Merton's life at the time. For me this approach makes his spiritual struggles not all that different from the struggles of the rest of us. Using this approach Merton goes from being a spiritual giant to a fellow traveler which is probably what he would have preferred.

Unlike many of Merton's other books, The Sign of Jonas is easily understood and makes for good light reading. His journal covers his early monastic life from 1946 to 1952 and is an intimate look inside the cloister of Gethsemani. The life of a monk is not as idyllic or full of ritual as my preconception. There is quite a bit of manual work, particularly in the fields where even Merton's hands became calloused from digging ditches. The daily activities make for enjoyable reading.

Also revealing are Merton's laments about his assignment as a writer. He found writing to be an unpleasant task causing great dispeasure and dissatisfaction. Over time, after his ordination, writing provided the quiet and solitude he sought. But he was a harsh critic of his own books. This is what he wrote in his journal about Seeds of Contemplation:

"There is nothing to be proud of in this one, either. It is clever and difficult to follow, not so much because I am deep as because I don't know how to punctuate, and my line of thought is clumsy and tortuous. It lacks warmth and human affection."

Although there is some truth in his self-evaluation, it cannot be said about The Sign of Jonas that it lacks warmth and human affection. And his poetic style shows in several entries. The Sign of Jonas is certainly in the "top 10" of Merton's books and will be read again.

Merton's journals always interest me. It is wonderful to be inside the mind of such a noted contemplative and critic. Yet, at the same time I wonder at why I am reading this journal. I wonder if the impulse to read anothers supposedly intimate thoughts offers any insight into contemporary spirituality. Why do we feel the need to read this?

I am of the opinion that the Sign of Jonas is an invitation to journey with Merton. To expierence his own pilgrimage towards a vocation. In essence the Sign of Jonah is presenting each of us with Merton's interior sacred space. And we see that Space as something always in flux as Merton journey's closer to the heart of his vocation. Merton's journey is presented as never ending and therefore resistant to any type of consistent classification. That is precisely the appeal for us as Americans. The individuality of Merton's journey, coupled with the authority and respect that he commands, becomes an authenticating remark for our own journeys. In other words, we view Merton as an invitation to become unclassifiable spiritual wanderers.

To that I say, pack you bags, it is journey well worth beginning. It is also wise to reflect on the rule of St. Benedict (too which Merton was avowed), that while one is constantly undergoing the conversion of manners (the Spiritual journey) one must also remain committed to where one really dwells. We must after all remember that while Merton's heart and mind were lost in the folds of the Fathers robe, he was contained within the cloister of Our Lady at Gethsameni