The Silent Life

Thomas Merton wrote The Silent Life a decade after he took orders. In his Prologue, Merton describes the book as "a meditation on the monastic life by one who, without any merit of his own, is privileged to know that life on the inside . . . who seeks only to speak as the mouthpiece of a tradition centuries old." It is a remarkable work-one that combines a lucid and informative description of the nature and forms of monasticism, communal and solitary, with a passionate defense of the contemplative's quest for God. The intense beauty of Merton's meditation, radiating from beneath its surface calm, makes The Silent Life a classic of its kind.

The ever-growing interest in the analysis of materiality has found its expression in many studies of objects and objecthood, of things and “thingness”. Combining cultural, phenomenological, semiotic, and philosophical approaches, this collection of eleven essays proposes a journey into “the silent life of things”, into those aspects of materiality that are not immediately visible and require both increased attention and a sense of intuition. It focuses on the subtle changes that materiality operates upon our subjectivity and upon our status as producers, users, possessors, negotiators and manipulators of objects, and analyses the ways in which materiality is constantly redefined by consumerism and the strategies it adopts in order to resist commodification. In the process, the collection explores different ways of deciphering what materiality, in its reliable concreteness or its “magical materialism”, tries to tell us: all the silent stories that “things” accumulate while circulating among people, societies and cultures; the narratives they weave when amassed, collected, archived or transformed into cultural commodities; the secrets they reveal when witnessing the gradual commodification of their owners – of their bodies, lives and souls. The Silent Life of Things: Representing and Reading Commodified Objecthood establishes a new paradigm for reading and interpreting commodified materiality, and its participation in the establishment of a new aesthetics of consumerism.

"As a child growing up in a Guyanese country town, Aleyah Hassan dreams of dancing barefoot across the blank canvas of the sky, making her mark to save it from emptiness. But darker visions begin when she realizes that some mystery surrounds her beloved grandmother who, except for praying incessantly, spends her days in silence. When Aleyah finally prises a version of the secret from her mother, she learns that her grandmother once had a great deal to say, that Nani had been, as a younger woman, inspired by the call of revolutionary politics. Then, before Aleyah's dreaming eyes, the tragedy of Nani and Aleyah's late grandfather, Papa Nazeer, plays itself out to its horrifying conclusion. As Aleyah grows up academically gifted and with the desire to change the world, her family is both proud and concerned, particularly by her and Nani's mutual attraction. And when later, after winning a scholarship to England, Aleyah marries a charming fellow Guyanese, Nani is struck with terror that family history will repeat itself."--BOOK JACKET.

These conferences, presented by Thomas Merton to the novices at the Abbey of Gethsemani in 1963–1964, focus mainly on the life and writings of his great Cistercian predecessor, St. Bernard of Clairvaux (1090–1153). Guiding his students through Bernard’s Marian sermons, his treatise On the Love of God, his controversy with Peter Abelard, and above all his great series of sermons on the Song of Songs, Merton reveals why Bernard was the major religious and cultural figure in Europe during the first half of the twelfth century and why he has remained one of the most influential spiritual theologians of Western Christianity from his own day until the present. As James Finley writes in his preface to this volume, “Merton is teaching us in these notes how to be grateful and amazed that the ancient wisdom that shimmers and shines in the eloquent and beautiful things that mystics say is now flowing in our sincere desire to learn from God how to find our way to God.”

The surprising influence of one of the greatest readers in English literature. If readers of the twentieth century feel overwhelmed by the proliferation of writing and information, they can find in Samuel Johnson a sympathetic companion. Johnson's career coincided with the rapid expansion of publishing in England—not only in English, but in Latin and Greek; not only in books, but in reviews, journals, broadsides, pamphlets, and books about books. In 1753 Johnson imagined a time when "writers will, perhaps, be multiplied, till no readers will be found." Three years later, he wrote that England had become "a nation of authors" in which "every man must be content to read his book to himself." In Samuel Johnson and the Life of Reading, Robert DeMaria considers the surprising influence of one of the greatest readers in English literature. Johnson's relationship to books not only reveals much about his life and times, DeMaria contends, but also provides a dramatic counterpoint to modern reading habits. As a superior practitioner of the craft, Johnson provides a compelling model for how to read—indeed, he provides different models for different kinds of reading. DeMaria shows how Johnson recognized early that not all reading was alike—some requiring intense concentration, some suited for cursory glances, some requiring silence, some best appreciated amid the chatter of a coffeehouse. Considering the remarkable range of Johnson's reading, DeMaria discovers in one extraordinary career a synoptic view of the subject of reading.

The Indian Sufi master Hazrat Inayat Khan (1882–1927) was the very first teacher to bring Sufism to the Western world. This is the first representative collection of the master's teachings – making it the perfect book for anyone who has been intrigued by his writings but unsure about where to start in his sixteen-volume collected works. Newcomers will be inspired by just how delightful and useful Inayat Khan's teachings are for everyone, regardless of religious background. Long-time students will find the book a valuable reference to the essence of his teachings on a variety of subjects. Each chapter includes a wealth of material taken from Inayat Khan's work on a particular subject, such as Mysticism, Discipleship, Music, Children, or Divine Intimacy, followed by a selection of his short sayings and aphorisms on the same topic.

Illness is disharmony, either physical disharmony or mental disharmony; the one acts upon the other. What causes disharmony? The lack of tone and rhythm. How can it be interpreted in physical terminology? Prana, or life, or energy is the tone. Circulation, regularity is the rhythm; regularity in the beatings of the heart, of the pulse and the circulation of the blood through the veins. In physical terms, the lack of circulation means congestion; and the lack of Prana, or life, or energy means weakness. These two conditions attract illness and are the cause of illness. In mental terms the rhythm is the action of the mind, whether the mind is active in harmonious thoughts or in disharmonious thoughts, whether the mind is strong, firm, and steady, or whether it is weak. If one continues to think harmonious thoughts it is just like regular beating of the pulse and proper circulation of the blood. If the harmony of thought is broken, then the mind becomes congested. Then a person loses memory; depression comes as the result, and what one sees is nothing but darkness. Doubt, suspicion, distrust, and all manner of distress and despair come when the mind is congested in this way. The Prana of the mind is maintained when the mind can be steady in thoughts of harmony; then the mind can balance its thoughts, then it cannot be easily shaken, then doubt and confusion cannot easily overpower it. Whether it is nervous illness, whether it is mental disorder, whether it is physical illness, at the root of all these different aspects of illness there is one cause, and that cause is disharmony. The body, which has once become disharmonious, turns into a receptacle of disharmonious influences, of disharmonious atoms; it partakes of them without knowing it; and so it is with the mind. The body which is already lacking in health is more susceptible to illness than the body which is perfectly healthy; and so the mind which already has a disorder in it is more susceptible to every suggestion of disorder, and in this way goes from bad to worse. Scientists of all ages have found that each element attracts the same element, and so it is natural that illness should attract illness; thus in plain words disharmony attracts disharmony, whereas harmony attracts harmony. We see in everyday life that a person who has nothing the matter with him and is only weak physically, or whose life is not regular, is always susceptible to illness. Then, we see that a person who ponders often upon inharmonious thoughts is very easily offended. It does not take long for him to get offended. A little thing here and there makes him feel irritated, because irritation is already there. It wants just a little touch to make it a deeper irritation.