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Slow Sunday

Slow Sunday

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It’s already past noon, but I’m finishing up laundry and online church in hopes that the rest of the day will be slow enough to read and write and generally while away some time. My partner in crime: this hammock, which I plan to enjoy again as soon as I push “publish.”

The evolution of Sunday from a day set aside for special treatment to just another weekend day is one I lament. Not that it would be fun to have stores closed and activities shut down. But it would be nice to have a day that is marked by doing less and reflecting more. A day devoted to gratitude and taking stock. 

Some would say we can get by with a few of these a year; we don’t need one a week. But I think we might be happier and healthier if we could make slow Sundays the rule instead of the exception.

Moderation

Moderation

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A metaphor came to mind today: As is true in many houses of this era (mid-1970s), the venting leaves much to be desired. Despite numerous adjustments, in the summer it’s still too warm upstairs, too cold in the basement and, though I would like to say it’s just right on the first floor, that’s not entirely true. Let’s just say it’s less extreme than the others.

What I was thinking about this morning while adjusting the thermostat — with one of us in the basement, another on the first floor and the third up above — is about regulation, moderation, in general, how making one of us slightly more comfortable may make the others slightly less so. I was thinking, in short, of sacrifice: that the good of others may depend upon our discomfort.

I wan’t intending this to be about mask-wearing. My initial thought was much more general. But given the times we live in, it wasn’t long before it trended this way.

Spacious Mind

Spacious Mind

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A happy mind is a spacious mind, intoned the voice that I have come to associate with calm. It’s the voice of the Headspace application (its founder, as a matter of fact), and it has been my guide on this several-month journey I’ve been taking recently, dipping my toe into the shallowest end of the deep waters of meditation.

Any progress I’ve made has been courtesy of my place of employ, which has sponsored Headspace meditation sessions every workday since mid-March, most of which I’ve attended.

Some days I’m a hopeless case and can barely follow the instructions. But other days I can feel myself in another place, one where thoughts flit into my mind and just as easily float out again; one where following the breath, flowing with the breath, is becoming a little more second nature.

Today, when I heard this line that a happy mind is a spacious mind, a mind that has room for other people, other ideas, I’ll admit I broke the first rule of meditation. I didn’t let that thought move through and out. I savored it a bit, I pondered the implications.

Equating happiness with spaciousness, yes, it works — though you could just as easily equate it with coziness and smallness and manageability. But in this case I imagined the clear sky that you reach when you soar above the clouds. The spaciousness of the heavens, of the mind unencumbered.

Viva La Cite!

Viva La Cite!

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Into my inbox this morning comes news from Jeff Speck, whose occasional newsletter I signed up for after reading one of his books on urban planning. Speck’s headline “No, Cites Aren’t Over,” was a welcome counterbalance to my own recent post “Solace of the Suburbs.”

When the question of urban density was raised at a public hearing about transit-oriented development, Speck says he reminded people that some of the countries that have best controlled for the virus are exceptionally urban ones — Japan, Korea, Hong Kong.

Also, he says, denser cities have the most patents. “Cities exist because they solve problems,” he writes. The Black Death didn’t do much to slow urbanization and was followed in short order by the Renaissance.  “So even though much of the ruling class has slipped off to their country houses a la Boccaccio, the future still lies in walkable urban places.”

I want to believe that, too.

(From the Boston Globe via Jeff Speck’s newsletter.) 

Silence

Silence

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I just finished reading Jane Brox’s lovely new book Silence: A Social History of One of the Least Understood Elements of Our Lives. Brox plumbs her topic by comparing the silence of solitary confinement with the silence of the cloister, an interesting approach that gives her a chance to examine the trials of silence as well as its gifts.

She draws often from Thomas Merton, the Trappist monk who lived much of his life in the cloistered Abbey of Gethsemani but whose writings gave him a worldwide audience. Here she quotes from Merton’s Asian Journal: “Our real journey in life is interior. It is a matter of growth, deepening, and an ever-greater surrender to the creative action of grace and love in our hearts.”

Brox notes the creative power of silence, and its necessity. She concludes with this thought:

Silence can seem like a luxury. Or the fraught world has labeled it that way. But from what I know of it, I would argue that silence is as necessary as the constitutionally guaranteed freedom of speech, which we so carefully guard and endlessly ponder, for it affirms the meaning of speech even as it provides a path to inner life, to beauty, observation and appreciation. It presents the opportunity for a true reckoning with the self, with external obligation, and with power.

The Contemplative Life

The Contemplative Life

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Shortly before leaving the house on Saturday, I panicked about what books to bring.  I jettisoned the hefty library book, a novel scheduled for September book group. There will be plenty of time for it, and it hadn’t grabbed me yet.

I thought about packing a book I’d already read, a security blanket of sorts. But that seemed too unadventurous.

I ended up with Virgin Time: In Search of the Contemplative Life, by Patricia Hampl. It is part travelogue, part memoir and part spiritual exploration.

The contemplative life is what Hampl is after, but to get to it she takes a walking tour to Assisi, home of St. Francis.  The walking feeds the contemplation, and provides authentic moments like the one when a woman in a kerchief runs out to offer the pilgrims two bottles of her homemade wine, a gesture “a million years old, far beyond courtesy, rooted in ancient communion.”

“Walking allowed such timeless moments, making us slow-moving parts of the landscape we passed through. Maybe the world isn’t, at its daily heart, as modern as we tend to think. As we walked, it kept reverting to an ancient, abiding self.”

And it is in that “ancient, abiding self” that Hampl discovers — and perhaps all of us could find — the lives we are looking for.

Embracing the Puritans?

Embracing the Puritans?

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I’m finishing up Marilynne Robinson’s book What Are We Doing Here? Throughout her career, Robinson has been fascinated by erasures and omissions, and in an essay titled “Our Public Conversation: How America Talks About Itself,” she asks us to rethink our Puritan heritage, its spirit of reformation, its genius for education and institution building.

Puritans get a bad rap, Robinson says, in so many words. Some of their greatest achievements have been forgotten, including a code called the Massachusetts Body of Liberties (1641) that anticipates the Bill of Rights. The abolition movement flowered in colleges founded by Puritans. There is much to appreciate about them. But they are not hip.

This latter point is my own opinion, and an extrapolation, but I make it because Robinson opens her essay by mentioning an article about herself in which she is described as “bioengineered to personify unhipness.”

She laughs off the characterization — figuring that it’s because she’s in her 70s, a Calvinist and lives in Iowa — but she takes seriously the fact that Americans are inclined to “find their way to some sheltering consensus that will tell them what to wear, what to eat, what to read, how to vote, what to think.”

Anyone watching the Democratic debates last week would be hard pressed to disagree with her.

(Picture of the Westminster Assembly by John Rogers Herbert, courtesy Wikipedia)

A Modest Proposal

A Modest Proposal

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For the last couple weeks I’ve been single-tracking it, consumed with a big project at work that is absorbing most of my waking hours. It’s still under wraps, this project, but suffice it to say that it involves some historical research, some text writing and some speech writing.

It makes me realize how fast the hours can pass when one is engaged in interesting work. But it also makes me realize how important it is to be balanced. It’s harder to think of post ideas this week, for instance. It’s harder to do my own writing.

Ideally, there would be double the amount of hours in every day. I would have the time to be as absorbed in my own work as I am in the paid stuff. It would still be exhausting, of course, but just think of how productive I could be!

Wasted Days?

Wasted Days?

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My reading day was only partially successful, but I did get well into Patricia Hampl’s The Art of the Wasted Day. A telling title if ever there was one, because if a part of me didn’t think reading days were “wasted” I’d probably have a lot more of them.

But if Hampl’s title tips its hat to this prejudice, her content helps dispel it. She ponders leisure and daydreaming; she counters the belief that what matters in life is the checklist. The essential American word isn’t happiness, but pursuit. How about giving up the struggle, she says, redefining happiness as “looking out the window and taking things in — not pursuing them.”

The life of the mind is what Hampl is after here, and she succeeds well in pinning it down, following its application through the essays of Montaigne and the science of Mendel. She looks closely at notions of the self and how we often have to be knocked in the head (Montaigne and St. Paul both took falls) to see the world with fresh eyes.

Because this is where the “wasting” leads us — to a different set of beliefs and to “keeping a part of your mind always to yourself,” which becomes a mantra to Hampl. It might be to more of us if we had the time to try.

The Righteous Mind

The Righteous Mind

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In The Righteous Mind: Why Good People are Divided by Politics and Religion, Jonathan Haidt uses moral psychology to explain political polarization. One of his major points is that when we make decisions we may think conscious reasoning is in charge, but actually it’s just a puny human rider sitting atop a large, strong elephant (the automatic and intuitive part of our brains). The elephant almost always wins.

What does this have to do with politics? Actually it has to do with everything, but Haidt applies it to politics in this book by pointing out that we’re often unaware of the motivations that underlie our political choices and the narratives that bind us.

Published in 2012, this book long precedes the current political paralysis — but as I read it I had many aha moments. More than Hillbilly Elegy or any newspaper or magazine article, it explains how we ended up with the current resident of 1600 Pennsylvania Avenue.

It’s difficult to summarize the nuances of Haidt’s argument in one post, but here’s one of the passages I found most useful.:”If you are trying to change an organization or a society and you do not
consider the effects of your changes on moral capital, you’re asking for
trouble. This, I believe, is the fundamental blind spot of the left. It
explains why liberal reforms so often backfire … It is the reason I believe
that liberalism—which has done so much to bring about freedom and equal
opportunity—is not sufficient as a governing philosophy. It tends to overreach,
change too many things too quickly, and reduce the stock of moral capital
inadvertently.”


What to do now? Most of all, try to understand ourselves and each other. And, of course, read. On my nightstand now: The Happiness Hypothesis, Haidt’s first book.