This morning while doing some research for a couple clients, I came across two interesting articles that seemed to connect.
One article was a piece by Rod Dreher talking about his time at the recent Society of Classical Learning (SCL) conference. Titled ‘The Problem with ‘Worldview’ Education‘, Dreher shared Joshua Gibbs’ insight that “real art is not something that calls forth an immediate response. You have to contemplate it, turn it over in your mind for a while.” Gibbs went on to suggest that one of the casualties of the worldview-based approach to education is that the rush to analyze texts through a worldview grid can prematurely foreclose–or even completely short-circuit–this necessary process of wondering about and contemplating texts.
I’ve been involved in various college prep schools, including charter schools and classical schools, and when I talk to the educators in these systems the one thing they always lament is lack of time to cover everything they would like. Content, content, content – the more the better. Accordingly, curriculum is structured with the goal of cramming as much information as possible into the students’ minds. As inputs are continually increased, the outputs expected of the students also increase, with the result that little space is left for reflecting deeply on any one thing. Thus, from an early age students learn that success in life is directly correlative to the speed at which they can absorb inputs and produce outputs. When students are occasionally given time to reflect deeply on a single thing, their minds often find it difficult to adjust to the slower pace. When the freneticism of information overload is the norm, thinking deeply feels strangely uncomfortable, while stillness comes to feel unnatural, even frightening and disconcerting.
“There are two main strategies we can adopt to improve the quality of life. The first is to try making external conditions match our goals. The second is to change how we experience conditions to make them fit our goals better.”
— Mihaly Csikszentmihalyi, Flow: The Psychology of Optimal Experience
The Japanese have an ancient style of art known as Kintsugi, which is the art of repairing broken pottery with a material mixed with powdered gold or silver. Unlike other repair methods that attempt to disguise the cracks in broken pottery, Kintsugi illuminates the cracks, embracing them as part of the object’s history. When broken pottery is subject to this technique, it actually becomes more beautiful than pottery that was never broken in the first place.
“If only someone would tell me what to do!” I often thought as I lay awake at night, going over and over the same problems in my mind.
The situation I found myself facing was different to the struggles I had faced earlier in my Christian life. In the early days of being a Christian, my focus had been on cutting out sinful habits and coming to terms with the claims of Christ on my life. It hadn’t been easy, but at least my marching orders had been straight-forward. By contrast, after many years as a believer, I increasingly found myself facing situations—sometimes on a daily basis—where I had no idea how God wanted me to behave. In the minutia of daily life, I encountered problems at work, problems with my teenage children, problems in the lives of those who looked to me for guidance, problems in my finances and health. I often found myself baffled, stumbling along without a clear sense of direction. On big decisions, I could go to my pastor for advice, but it simply wasn’t possible to get advice for the dozens of small problems that cropped up every day.
The Taylor Study Method has just posted an article I wrote on using gratitude to detox your brain. I pointed out that when you pay attention to negativity, you actually create toxins in your brain. This includes simply thinking negative thoughts. However, by cultivating an attitude of gratitude, you can starve all thinking that is negative, disordered or toxic. Just as fire can’t survive in an environment of water, so toxic thinking can’t survive in a neurological environment characterized by constant gratitude.
In this excellent video, B. Alan Wallace talks about the nature of cognitive health. The is one of the best descriptions of why the faculty of attention is central to human wellbeing, mental health and happiness.
In my recent TSM post ‘Gratitude as a Way of Seeing‘, I suggested that the areas we should be the most grateful for are often the things we easily overlook:
“Consider that much of what we think are justifiable grounds for complaint, and many of the circumstances that we become unhappy about, actually occur against the backdrop of lifestyles that are unimaginably prosperous and blessed from the perspective of all human history. The normal things in our life that ought to be occasions for profound gratitude are often overlooked precisely because they are so normal.
“For example, when was the last time you registered gratitude for clean drinking water? When was the last time you were grateful for the absence of enemies on the border of your town? When was the last time you experienced gratitude for the accessibility of books, music, tools and comfortable transportation?
“We’re naturally grateful for the things that are out of the ordinary—a bonus from work, a warm comment from a stranger, an extra special meal, an appreciative letter from a friend we haven’t seen in years, and so on. But we have to really work to cultivate gratefulness for the ordinary things that we tend to take for granted—our normal paycheck, routine kindness from family members, not having to go hungry every day, having a warm place to sleep at night, to say nothing of cultural advances that are ubiquitous. When you think about, these ordinary things ought to occasion the highest levels of gratitude. We ought to be grateful for these things precisely because they happen frequently enough to become normal.”
Overemphasizing the noetic effects of sin and underestimating the reality of common grace has enormous ramifications in how we approach pagan literature. When we come to a text like Homer’s Iliad, or the plays of Sophocles, is our knee-jerk instinct to assume these texts have nothing valuable to teach us regarding human nature and God’s world? If so, we will conceive our task primarily to unearth worldview deficiencies in these writers: to attack, criticize and condemn.
But if, on the other hand, we recognize that the ordering of reality has left the imprint of a divine grammar that even pagans cannot help but recognize, then we will come at these texts expecting to find additional confirmation of the inherent logic of creation – a logic which not even human sin can fully eradicate. Once again, there is a structural order to creation that is larger than, and prior to, God’s pedestrian commands
One of the myths about peace of mind, even among Christians, is that it is something that happens to you. The reality is that peace of mind is hard work. Like everything else that makes life worth living (i.e., gratitude, compassion, love, emotional intelligence), peace of mind is a skill that involves struggle and constant practice.
In a recent article for the Taylor Study Method, I’ve explored some of the steps we can take to achieving peace of mind. Since TSM is a secular company I wasn’t able to bring in the spiritual aspects, but everything I say can be found either from the Bible or the writings of spiritual mystics.