Why a Philosopher Should Meditate and Why it is Difficult for a Philosopher to Meditate

If a philosopher seeks the ultimate truth about the ultimate matters, then he should do so by all available routes.  Qua philosopher he operates in the aether of abstract thought, on the plane of discursive reason, but he cannot consistently with his calling ignore other avenues of advance.  It is after all the truth that is sought, not merely the truth as philosophically accessible.  There is surely no justification for the identification of truth with philosophically accessible truth.

Meditation is difficult for intellectual types because of their tendency to overvalue their mental facility and cleverness. They are good at dialectics and mental jugglery, and people tend to value and overvalue what they are good at. Philosophers can become as obsessed with their cleverness and gamesmanship  as body builders with muscular hypertrophy.  Indeed, it is not too much of a stretch to say that the typical analytic philosopher suffers from hypertrophy of the critical/discursive/dialectical faculty.  He can chop logic, he can mentally and verbally jabber, jabber, jabber, and scribble, scribble, scribble, but he can't be silent, listen, attend. He would sneer, to his own detriment, at this thought of Simone Weil (Gravity and Grace, tr. Craufurd, Routledge 1995, p. 107):

The capacity to drive away a thought once and for all is the gateway to eternity.

Compare this striking line from Evagrius Ponticus (The Praktikos and Chapters of Prayer, tr. Bamberger, Cistercian Publications, 1972, p. 66, #70):

For prayer is the rejection of concepts.

If a philosopher seeks the ultimate truth about the ultimate matters, then he should do so by all available routes.  Qua philosopher he operates in the aether of abstract thought, on the plane of discursive reason, but he cannot consistently with his calling ignore other avenues of advance.  It is after all the truth that is sought, not merely the truth as philosophically accessible.  There is surely no justification for the identification of truth with philosophically accessible truth.

Meditation is difficult for intellectual types because of their tendency to overvalue their mental facility and cleverness. They are good at dialectics and mental jugglery, and people tend to value and overvalue what they are good at. Philosophers can become as obsessed with their cleverness and gamesmanship  as body builders with muscular hypertrophy.  Indeed, it is not too much of a stretch to say that the typical analytic philosopher suffers from hypertrophy of the critical/discursive/dialectical faculty.  He can chop logic, he can mentally and verbally jabber, jabber, jabber, and scribble, scribble, scribble, but he can't be silent, listen, attend. He would sneer, to his own detriment, at this thought of Simone Weil (Gravity and Grace, tr. Craufurd, Routledge 1995, p. 107):

The capacity to drive away a thought once and for all is the gateway to eternity.

Compare this striking line from Evagrius Ponticus (The Praktikos and Chapters of Prayer, tr. Bamberger, Cistercian Publications, 1972, p. 66, #70):

For prayer is the rejection of concepts.