“The person that is struggling to the best of his abilities, who has no desire to live a disorderly life, but who – in the course of the struggle for faith and life – falls and rises again and again, God will never abandon. And if he has the slightest will not to grieve God, he will go to Paradise with his shoes on. The Benevolent God will, surprisingly, push him into Paradise. God will insure that he takes him at his best, in repentance. He may have to struggle all his life, but God will not abandon him; He will take him at the best possible time.”
Throughout his book Our Thoughts Determine Our Lives, Elder Thaddeus of Vitovnica frequently returns to the theme that when we think negatively about another person, we actually injure them spiritually. Similarly, we can be injured by other people’s antagonistic thoughts about ourselves. Here is the solution to both these problems, in Elder Thaddeus’ own words:
Your thoughts are burdened because you are influenced by the thoughts of your fellow men. Pray to the Lord that He might take this burden from you. These are the thoughts of others which differ from yours. They have their plan, and their plan is to attack you with their thoughts. Instead of letting go, you have allowed yourself to become part of their plan, so of course you suffer. Had you ignored the attack, you would have kept your peace. They could have thought or said anything at all about you, yet you would have remained calm and at peace. Soon all their anger would have died down, like a deflated balloon, because of the pure nad peaceful thoughts that would have come from you. If you are like that, calm and full of love, if all you think are good and kind thoughts, they will stop warring against you in their thoughts and will not threaten you anymore. But if you demand an eye for an eye, that is war. Where there is war there can be no peace. How can there be peace on a battlefield, when everyone is looking over their shoulders and anticipating a surprise attack from the enemy.
“Why do I need to remember this when I can always look it up?” This is a common question among the younger generation, who often struggle to see the value of education in a world where all knowledge is quickly becoming digitized. In his book Moonwalking with Einstein, Joshua Foer partly answers this question by exploring the connection between memory and understanding.
“…even if facts don’t by themselves lead to understanding, you can’t have understanding without facts. And crucially, the more you know, the easier it is to know more. Memory is like a spiderweb that catches new information. The more it catches, the bigger it grows. And the bigger it grows, the more it catches.
…memory and intelligence do seem to go hand in hand, like a muscular frame and an athletic disposition. There’s a feedback loop between the two. The more tightly any new piece of information can be embedded into the web of information we already know, the more likely it is to be remembered. People who have more associations to hang their memories on are more likely to remember new things, which in turn means they will know more, and be able to learn more. The more we remember, the better we are at processing the world. And the better we are at processing the world, the more we can remember about it.”
From Coventry Kersey Dighton Patmore’s 1895 book The Rod, the Root, and the Flower:
Plato’s cave of shadows is the most profound and simple statement of the relation of the natural to the spiritual life ever made. Men stand with their backs to the Sun, and they take the shadows cast by it upon the walls of their cavern for realities. The shadows, even, of heavenly realities are so alluring as to provoke ardent desires, but they cannot satisfy us. They mock us with unattainable good, and our natural and legitimate passions and instincts, in the absence of their true and substantial satisfactions, break forth into frantic disorders. If we want fruition we must turn our back to the shadows, and gaze on their realities in God.
It may be added that, when we have done this, and are weary of the splendors and felicities of immediate reality, we may turn again, from time to time, to the shadows, which, having thus become intelligible, and being attributed by us to their true origin, are immeasurably more satisfying than they were before, and may be delighted in without blame. This is the ‘evening joy,’ the joy of contemplating God in His creatures, of which the theologians write; and this purified and intelligible joy in the shadows–which has now obtained a core of substance–is not only the hundredfold ‘promise of this life also,’ but it is, as the Church teaches, a large part of the joy of the blest….
“‘Detachment’ consists, not in casting aside all natural loves and goods, but in the possession of a love and a good so great that all others, though they may and do acquire increase through the presence of the greater love and good, which explains and justifies them, seem nothing in comparison.”
“What is this? the new abbess asks those present, herself most of all. Is this the result of our brother Ustin’s therapeutic measures or the Lorde’s miracle, appearing independently of human action? Essentially, the abbess answers herself: one does not contradict the other, for a miracle can be the result of effort multiplied by faith.” Eugene Vodolazkin, Laurus, p. 175
The sixth-century desert father, Dorotheos of Gaza, gave some very helpful wisdom for emotional people struggling with temptation and/or afflictions. (From Discourses and Sayings):
“God does not allow us to be burdened with anything beyond our power of endurance, and therefore, when difficulties come upon us we do not sin unless we are unwilling to endure a little tribulation or to suffer anything unforeseen. As the Apostle says, ‘God is faithful and will not allow us to be tempted beyond what we are able [to endure].’ But we are men who have no patience and no desire for a little labor and [no desire] to brace ourselves to accept anything with humility. Therefore we are crushed [by our difficulties]. The more we run away from temptations, the more they weigh us down and the less are we able to drive them away. Suppose a man for some reason dives into the sea: if he knows the art of swimming, what does he do when a great wave comes along? He ducks under until it goes past and then he goes on swimming unharmed. But if he is determined to set himself against it, it pushes him away and hurls him back a great distance, and when again he begins to swim forward another wave comes upon him, and if again he tries to swim against it, again it throws him back, and he only tires himself out and makes no headway. But if he ducks his head and lowers himself under the wave, as I said, no harm comes to him and he continues to swim as long as he likes. Those who go on doing their work this way when they are in trouble, putting up with their temptations with patience and humility, come through unharmed. But if they get distressed and downcast, seeking the reasons for everything, tormenting themselves and being annoyed with themselves instead of helping themselves, they do themselves harm.
“If painful experiences crowd in upon us, we ought not to be disturbed; allowing ourselves to be disturbed by these experiences is sheer ignorance and pride because we are not recognizing our own condition and, as the Fathers tell us, we are running away from labor. We make no progress because we have not squarely taken our own measure, we do not persevere in the work we begin, and want to acquire virtue without effort. Why should an emotional man find it strange to be disturbed by his emotions? Why should he be overwhelmed if he sometimes gives way to them? If you have them inside yourself why are you disturbed when they break out? You have their seeds in you and yet you ask, why do they spring up and trouble me? Better to have patience and go on struggling with them and beg for God’s help. It is impossible for someone struggling against his evil desires not to suffer affliction from them.”
From my book Saints and Scoundrels, page 302:
“In our era, young children are continually being pressured to engage in self-expression before they are shown how to think coherently, and they are pressured to engage in reasoning before they are given the facts with which to reason. The result is not intellectual freedom but enslavement, for someone that is never taught how to think is by default trained to be a bondservant to the latest fad or fashion.”
Steven Johnson’s 2005 book Everything Bad is Good for You: How Today’s Popular Culture is Actually Making Us Smarter, offered an enormous boon to everyone who wanted to defend the neurological virtues of our increasingly technologized and media-driven culture. I remember hearing Doug Wilson speak at our former church, where he cited Johnson’s book–which was then required reading at New Saint Andrew’s College–as balancing out the work of Neil Postman.
In Nicholas Carr’s book The Shallows: What the Internet is Doing to our Brains, Carr responded to Johnson’s claim that book reading under stimulates the senses compared to using a computer. Here is Carr’s rebuttal:
Steven Johnson, in his 2005 book Everything Bad is Good for You, contrasted the widespread, teeming neural activity seen in the brains of computer users with the much more muted activity evident in the brains of book readers. The comparison led him to suggest that computer use provides more intense mental stimulation than does book reading. The neural evidence could even, he wrote, lead a person to conclude that ‘reading books chronically understimulates the senses.’ But while Johnson’s diagnosis is correct, his interpretation of the differing patterns of brain activity is misleading. It is the very fact that book reading ‘understimulates the senses’ that makes the activity so intellectually rewarding. By allowing us to filter out distractions, to quiet the problem-solving functions of the frontal lobes, deep reading becomes a form of deep thinking. The mind of the experienced book reader is a calm mind, not a buzzing one. When it comes to the firing of our neurons, it’s a mistake to assume that more is better.
- Burdening the Short-term Memory with Distractions
- Hollowing out the Habits of Attention (Part 1)
- Hollowing out the Habits of Attention (Part 2)
- Hollowing out the Habits of Attention (Part 3)
- Hollowing out the Habits of Attention (Part 4)
- Everything Bad is NOT Good For You
- Why Email is Addictive
- Our Disembodied Selves
- Sherry Turkle on Being Alone Together
In Philip Bess’ work Till We Have Built Jerusalem: Architecture, Urbanism, and the Sacred, he uses a Thomistic-Aristotelian framework (including but not limited to what he calls “my happy participation in and defense of the religious and metaphysical realism of Western culture”) for analyzing architectural trends.
Chapter 2, titled ‘Democracy’s Private Places’, has some interesting observations about city architecture in the post-war era (an era that continues right up to the present day with its architectural folly). One of the hallmarks of this time has been the decline of public buildings and the rise of luxury town homes – specifically, suburban homes intentionally separated from the public life of the city, thus fortifying the notion that the Good Life, whatever else it may be, is essentially a private affair. This deviates from Aristotle’s understanding that a happy society is one in which the members are part of a Common Good that, whatever else it may involve, is essentially civic. Zoning laws that officially separate public from private life (and in the process make the automobile practically indispensable) now force this heretical worldview to be incarnated in the landscape of our cities. Continue reading
Nicholas Carr, author of The Shallows: What the Internet is Doing to Our Brains, has an interesting post on his blog about the difference between situational overload and ambient overload. Failure to distinguish between these two types of phenomenon has led to great confusion about the nature of information overload.
Situational overload is what we might call the needle-in-the-haystack problem. This kind of overload exists when we can’t find the needle because of all the hay. Carr believes that this kind of overload is not actually a problem in today’s world. The real problem is ambient overload, and it arises precisely from the mechanisms we’ve created to avoid situational overload. As Carr explains: