Pdf/E–book [Acedia Me A Marriage Monks and a Writer's Life]

  • Hardcover
  • 334
  • Acedia Me A Marriage Monks and a Writer's Life
  • Kathleen Norris
  • English
  • 03 March 2018
  • 9781594489969

Kathleen Norris ë 4 Download

Free read É Acedia Me A Marriage Monks and a Writer's Life 104 Kathleen Norris had written several books yet she couldn’t drag herself out of bed in the morning couldn’t summon the energy for daily tasks Even as she struggled Norris recognized her familiar battle with acedia She had discovered the word in an early Church text when she was in her thirties Having endured times of deep soul weariness since she was a teenager she immediately recognized that this passage described her affliction sinking into a state of being unable to care Fascinated by thi. Norris says in the introduction to this book that she s been working on it for a long long time gathering materials reading and writing I suspect that what she was waiting for consciously or intuitively was an organizing structure She never found itAcedia Me is full of lots of wisdom and reflection on the spiritual problem of depressionapathyboredomdistraction as well as a smattering of wonderful uotes and stories from church literature that has been largely forgotten by the church and stories about her husband s illnesses and her own battles with depression etc and uotes from modern authors about society s ills and anything else that managed to fall into her file marked Acedia over the yearsThe problem is that it s barely organized at all And at 327 pages it s an awful lot of unorganized notes and thoughts Some things repeat almost verbatim often variations on the same theme are twenty pages apart It gets kind of hard to keep plugging through after the first hundred pages or so while new stuff does turn up now and then maintaining a sense of progression through the book is almost impossibleThere is an awful lot of great stuff here Norris has diagnosed a problem in society and written some excellent words of insight and reflection about itToo bad she never found that organizing structure

characters Acedia Me A Marriage Monks and a Writer's LifeAcedia Me A Marriage Monks and a Writer's Life

Free read É Acedia Me A Marriage Monks and a Writer's Life 104 Idst of grave illness; and her keen interest in the monastic tradition Unlike her earlier books this one features a poignant narrative throughout of Norris’s and her husband’s bouts with acedia and its clinical cousin depression Moreover her analysis of acedia reveals its burden not just on individuals but on whole societies and that the “restless boredom frantic escapism commitment phobia and enervating despair that we struggle with today are the ancient demon of acedia in modern dress?. Oh this latest from K Norris is her best yet at least to my brain A little known to the modern world wave of thoughtbehavior called Acedia is its focus Here Norris has spared no effort during the book s incubation over the last 20 years at yanking Acedia out from its sly hiding places in her own life and subjecting it to a lasery investigation This investigation includes the testimonies of men and women who fled the cities in the early Christian era for the purpose of creating labs out of their own body minds What they found was the 8 classic bad thoughts which when allowed to fester and grow can and will derail the basic sanity and goodness in any human being Turns out Acedia is the slipperiest of the usual suspects This one s a keeper for anyone s crucial collection of First Aid texts both psychologically sophisticated and eminently practical

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Free read É Acedia Me A Marriage Monks and a Writer's Life 104 S “noonday demon” so familiar to those in the early and medieval Church Norris read intensively and knew she must restore this forgotten but utterly relevant and important concept to the modern world’s vernacular Like Norris’s The Cloister Walk Acedia me is part memoir and part meditation As in her Amazing Grace here Norris explicates and demystifies a spiritual concept exploring acedia through the geography of her life as a writer; her marriage and the challenges of commitment in the m. Reread pp 1 80David enjoyed a passage I had found in Louise Bogan s memoirs in which she writes of seeing out the window of a psychiatric ward a woman hanging clothes and of wishing that I too could hang out clothes in a happy normal way When she walked with other patients at the hour when children begin to scent supper she observed an air of despondency came over the group The women knew the hour in their bones It was no hour to be out taking an aimless walk 81I am so glad that the therapists of my maturity and the saints of my childhood agree on one thing Bogan 81 Stand up take your mat and walk What kind of answer is that To a sick person a depressed person that is precisely what is not possible And don t try to say as Jesus does that it s my faith that makes me well That s just plain discouraging if I take it to mean as far too many have that my lack of faith keeps me ill Surely we can drop that particular bludgeon from our theological arsenal 83This gives hope that there is a faith for those of us who like Miss Dickinson may believe and disbelieve a hundred times an Hour which keeps Believing nimble 83Evagrius speaks of the vital importance of recognizing and distinguishing between the different types of bad thoughts and warns that we must take note of the circumstances of their coming which are the vexations which yield readily and which are the resistant The reason for this careful self observation Evagrius says is that we need effective words against them that is to say those words which correctly characterize the demon present And we must do this before they drive us out of our own state of mind 89To help monks struggle against the bad thoughts Evagrius compiled and extensive Antirrheticus a list of Scripture passages appropriate to resist each temptation 89Were I to approach an abba or an amma asking for a word to help me cope with the assaults of acedia on my soul I would likely be reminded that if I am especially susceptible to acedia it is because I harbor within myself the virtue of zeal 96My energy levels are set on high or low I can happily juggle any number of activities or do very little Over the years I have learned to live with the flow And that is part of the problem Hasidic rabbi Hanokh said The real exile of Israel in Egypt was that they had learned to endure it 96 98 those afflicted with depression are often ambivalent about it as no one is ambivalent about physical illness Joyce Carol Oates 98 many people are conflicted about a state in which the ploys they ve used to color things in their favor are stripped away and they sense that they are witnessing the world as it is The light may be harsher than we would like but at least it forces us to see 98From his extensive research Andrew Solomon reports evidence that depressed people have a realistic view of the world than others For all of that Solomon reminds us that major depression is far too stern a teacher you needn t go to the Sahara to avoid frosbite 98Solomon cannot help respecting that which gave him knowledge of my own acreage the full extent of my soul When he asserts that the opposite of depression is not happiness but vitality he is echoing the existential monastic view that the opposite of acedia is an energetic devotion When I m at my worst mired in torpor and despair simply recalling this can give me hope 99Acedia is a particularly savage enemy because it is not content with just a part of us Evagrius writes that the other demons are like the rising or setting sun in that they are found in only a part of the soul The noonday demon however is accustomed to embrace the entire soul and oppress the spirit 99 100Often my first act of recovery is doing something as menial as dusting a bookshelf or balancing my checkbook If I am tempted to devalue such humble activities I remember that acedia descended on Anthony as soon as he went to the desert but when he prayed to be delivered from it he was shown that any physical task done in the right spirit could free him 100What heals acedia is staunch persistence Decide upon a set amount for yourself in every work and do not turn aside from it before you complete it 100I remained prone to acedia to what the early monk John Climacus termed a slackness of the mind and a hostility to vows taken 102Constantly drawing on my capacity for zeal meant that I could ignore the tendency to acedia that remained dormant within me I could put off giving the devil his due 102 I noticed that David was in poor spirits and asked whether he would like me to stay with him that night He replied uietly That would be nice His tone signaled to me inwardly he was shouting Don t leave me alone 109Acedia which is known to foster excessive self justification as well as a casual yet implacable judgmentalism toward others readily lends itself to instant indignation and denunciation 115Anger over injustice may inflame us but that s a double edged sword If our indignation feels too good it will attach to our arrogance and pride and leave us ranting in a void And if develop full blown acedia we won t even care about that 116 117 a great heart is needed against acedia lest it swallow up the soul Chaucer 116 What everyone does not believe in as nearly as I can tell is forgiveness It reuires creativity to recognize our faults and to discern virtues in those we would rather disdain Forgiveness demands close attention flexibility and stringent self assessment Kiezer 117 recall the literal meaning of the third commandment against blasphemy In Hebrew it is an admonition against offering nothingness to God 126 inadeuate thought and speech always translate into inadeuate action Alasdair MacIntyre 126In a series of talks in the 1960s Thomas Merton foresaw our contemporary world as one dimensional a world in which all words have become alike To say God is love he commented is like saying Eat Wheaties There s no difference except that people know they are supposed to look pious when God is mentioned but not when cereal is 128In this hyped up world broadcast and Internet news media have emerged as acedia s perfect vehicles demanding that we care all at once about a suicide bombing a celebrity divorce and the latest advance in nanotechnology But the ceaseless bombardment of image and verbiage makes us impervious to caring 128 129Acedia has come so far with us that is easily attaches to our hectic and overburdened schedules We appear to be anything but slothful yet that is exactly what we are as we do and care less and feel pressured to do still 130Wasserstein asks are these hyperscheduled overactive individuals really creating anything new Are they guilty of passion in any way Do they have a new vision for their government For their community Or for themselves 130 131We might look for guidance to those earlier desert dwellers who had no word for depression but whose vocabulary did include words for accidie discernment faith grace hope and mercyThey gave one another good counsel Perform the humblest of tasks with full attention and no fussing over the whys and wherefores remember that you are susceptible at the beginning of any new venture to being distracted from your purpose by such things as a headache an intense ill will toward another a neurotic and potent self doubt To dwell in this desert and make it bloom reuires that we indulge in neither guilt nor vainglorious fantasizing but struggle to know ourselves as we are 132 there is a grief that comes from the enemy full of mockery which some call accidie 132 the early Christian monks who named zeal the best weapon in the psyche s toolbox for contending with acedia 134If the early monks paid close attention to themselves it was only because they knew that rigorous self analysis was an indispensable spiritual practice Change was the point of discipline and they nailed narcissistic self definition correctly as vainglory To people schooled in religion that has often seemed to define sin as a grocery list of dos and don ts these monks can seem rather casual about morality They were not at all concerned that people should behave correctly according to the rules but rather that people should be able to see their situation clearly for what it is and so become free from the distorting perspective which underlies all our sins Tugwell 135