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All These Other Things
The following passages are taken from Father Henri J.M. Nouwen’s book “Making All Things New” published in 1981.
The spiritual life is not a life before, after, or beyond our everyday existence. No, the spiritual life can only be real when it is lived in the midst of the pains and joys of the here and now. Therefore we need to begin with a careful look at the way we think, speak, feel, and act from hour to hour, day to day, week to week, and year to year, in order to become more fully aware of our hunger for the Spirit. As long as we have only a vague inner feeling of discontent with our present way of living, and only an indefinite desire for “things spiritual,” our lives will continue to stagnate in a generalized melancholy. We often say, “I am not very happy. I am not content with the way my life is going. I am not really joyful or peaceful, but I just don’t know how things can be different, and I guess I have to be realistic and accept my life as it is.” It is this mood of resignation that prevents us from actively searching for the life of the Spirit.
Our first task is to dispel this vague, murky feeling of discontent and to look critically at how we are living our lives. This requires honesty, courage, and trust. We must honestly unmask and courageously confront our many self-deceptive games. We must trust that our honesty and courage will lead us not to despair, but to a new heaven and a new earth.
More so than the people of Jesus’ day, we of the “modern age” can be called worrying people. But how does our contemporary worrying actually manifest itself? Having looked critically at my own life and the lives of those around me, two words emerge as descriptive of our situation: filled and unfulfilled.
One of the most obvious characteristics of our daily lives is that we are busy. We experience our days as filled with things to do, people to meet, projects to finish, letters to write, calls to make, and appointments to keep. Our lives often seem like over packed suitcases bursting at the seams. In fact, we are almost always aware of being behind schedule. There is a nagging sense that there are unfinished tasks, unfulfilled promises, unrealized proposals. There is always something else that we should have remembered, done, or said. There are always people we did not speak to, write to, or visit. Thus, although we are very busy, we also have a lingering feeling of never really fulfilling our obligations.
The strange thing, however, is that it is very hard not to be busy. Being busy has become a status symbol. People expect us to be busy and to have many things on our minds. Often our friends say to us, “I guess you are busy, as usual,” and mean it as a compliment. They reaffirm the general assumption that it is good to be busy. In fact, those who do not know what to do in the near future make their friends nervous. Being busy and being important often seem to mean the same thing. Quite a few telephone calls begin with the remark, “I know you are busy, but do you have a minute?” suggesting that a minute taken from a person whose agenda is filled is worth more than an hour from someone who has little to do.
In our production-oriented society, being busy, having an occupation, has become one of the main ways, if not the main way, of identifying ourselves. Without an occupation, not just our economic security but our very identity is endangered. This explains the great fear with which many people face their retirement. After all, who are we when we no longer have an occupation?
More enslaving than our occupations, however, are our preoccupations. To be preoccupied means to fill our time and place long before we are there. This is worrying in the more specific sense of the word. It is a mind filled with “ifs.” We say to ourselves, “What if I get the flu? What if I lose my job? What if my child is not home on time? What if there is not enough food tomorrow? What if I am attacked? What if a war starts? What if the world comes to an end? What if...?” All these “ifs” fill our minds with anxious thoughts and make us wonder constantly what to do and what to say in case something should happen in the future. Much, if not most, of our suffering is connected with these preoccupations Possible career changes, possible family conflicts, possible illnesses, possible disasters, and a possible nuclear holocaust make us anxious, fearful, suspicious, greedy, nervous, and morose. They prevent us from feeling a real inner freedom. Since we are always preparing for eventualities, we seldom fully trust the moment. It is no exaggeration to say that much human energy is invested in these fearful preoccupations. Our individual as well as communal lives are so deeply molded by our worries about tomorrow that today hardly be experienced.
Not only being occupied but also being preoccupied is highly encouraged by our society. The way in which newspapers, radio, and TV communicate their news to us creates an atmosphere of constant emergency. The excited voices of reporters, the predilection for gruesome accidents, cruel crimes, and perverted behavior, and the hour-to-hour coverage of human misery at home and abroad slowly engulf us with an all-pervasive sense of impending doom. On top of all this bad news is the avalanche of advertisements. Their unrelenting insistence that we will miss out on something very important if we do not read this book, see this movie, hear this speaker, or buy this new product deepens our restlessness and adds many fabricated preoccupations to the already existing ones.
Sometimes it seems as if our society has become dependent on the maintenance of these artificial worries. What would happen if we stopped worrying? If the urge to be entertained so much, to travel so much, to buy so much, and to arm ourselves so much no longer motivated our behavior, could our society as it is today still function? The tragedy is that we are indeed caught in a web of false expectations and contrived needs. Our occupations and preoccupations fill our external and internal lives to the brim. They prevent the Spirit of God from breathing freely in us and thus renewing our lives.
Beneath our worrying lives, how ever, something else is going on. While our minds and hearts are filled with many things, and we wonder how we can live up to the expectations imposed upon us by ourselves and others, we have a deep sense of unfulfillment. While busy with and worried about many things, we seldom feel truly satisfied, at peace, or at home. A gnawing sense of being unfulfilled underlies our filled lives. Reflecting a little more on this experience of unfulfillment, I can discern different sentiments. The most significant are boredom, resentment, and depression.
Boredom is a sentiment of disconnected ness. While we are busy with many things, we wonder if what we do makes any real difference. Life presents itself as a random and unconnected series of activities and events over which we have little or no control. To be bored, therefore, does not mean that we have nothing to do, but that we question the value of the things we are so busy doing. The great paradox of our time is that many of us are busy and bored at the same time. While running from one event to the next, we wonder in our innermost selves if anything is really happening. While we can hardly keep up with our many tasks and obligations, we are not so sure that it would make any difference if we did nothing at all. While people keep pushing us in all directions, we doubt if anyone really cares. In short, while our lives are full, we feel unfulfilled.
Boredom is often closely linked to resentment. When we are busy, yet wondering if our busyness means anything to anyone, we easily feel used, manipulated, and exploited. We begin to see ourselves as victims pushed around and made to do all sorts of things by people who do not really take us seriously as human beings. Then an inner anger starts to develop, an anger which in time settles into our hearts as an always fretting companion. Our hot anger gradually becomes cold anger. This “frozen anger” is the resentment which has such a poisoning effect on our society.
The most debilitating expression of our unfulfiliment, however, is depression. When we begin to feel not only that our presence makes little difference but also that our absence might be preferred, we can easily be engulfed by an overwhelming sense of guilt. This guilt is not connected with any particular action, but with life itself. We feel guilty being alive. The realization that the world might be better off without the soft drink, the deodorant, or the nuclear submarine, whose production fills the working hours of our life, can lead us to the despairing question, “Is my life worth living?” It is therefore not so surprising that people who are praised by many for their successes and accomplishments often feel very unfulfilled, even to the point of committing suicide.
Boredom, resentment, and depression are all sentiments of disconnectedness. They present life to us as a broken connection. They give us a sense of not-belonging. In interpersonal relations, this disconnectedness is experienced as loneliness. When we are lonely we perceive ourselves as isolated individuals surrounded, perhaps, by many people, but not really part of any supporting or nurturing community. Loneliness is without doubt one of the most widespread diseases of our time. It affects not only retired life but also family life, neighborhood life, school life, and business life. It causes suffering not only in elderly people but also in children, teenagers, and adults. It enters not only prisons but also private homes, office buildings, and hospitals. It is even visible in the diminishing interaction between people on the streets of our cities. Out of all this pervading loneliness many cry, “Is there anyone who really cares? Is there anyone who can take away my inner sense of isolation? Is there anyone with whom I can feel at home?”
It is this paralyzing sense of separation that constitutes the core of much human suffering. We can take a lot of physical and even mental pain when we know that it truly makes us a part of the life we live together in this world. But when we feel cut off from the human family, we quickly lose heart. As long as we believe that our pains and struggles connect us with our fellow men and women and thus make us part of the common human struggle for a better future, we are quite willing to accept a demanding task. But when we think of ourselves as passive bystanders who have no contribution to make to the story of life, our pains are no longer growing pains and our struggles no longer offer new life, because then we have a sense that our lives die out behind us and do not lead us any where. Sometimes, indeed, we have to say that the only thing we remember of our re cent past is that we were very busy, that everything seemed very urgent, and that we could hardly get it all done. What we were doing we have forgotten. This shows how isolated we have become. The past no longer carries us to the future; it simply leaves us worried, without any promise that things will be different.
Our urge to be set free from this isolation can become so strong that it bursts forth in violence. Then our need for an intimate relationship---for a friend, a lover, or an appreciative community---turns into a desperate grabbing for anyone who offers some immediate satisfaction, some release of tension, or some temporary feeling of at-oneness. Then our need for each other degenerates into a dangerous aggression that causes much harm and only intensifies our feelings of loneliness.
I hope that these reflections have brought us a little closer to the meaning of the word worry as it was used by Jesus. Today worrying means to be occupied and preoccupied with many things, while at the same time being bored, resentful, depressed, and very lonely. I am not trying to say that all of us are worried in such an extreme way all the time. Yet, there is little doubt in my mind that the experience of being filled yet unfulfilled touches most of us to some degree at some time. In our highly technological and competitive world, it is hard to avoid completely the forces which fill up our inner and Outer space and disconnect us from our innermost selves, our fellow human beings, and our God.
One of the most notable characteristics of worrying is that it fragments our lives. The many things to do, to think about, to plan for, the many people to remember, to visit, or to talk with, the many causes to attack or de fend, all these pull us apart and make us lose our center. Worrying causes us to be “all over the place,” but seldom at home. One way to express the spiritual crisis of our time is to say that most of us have an address but cannot be found there. We know where we belong, but we keep being pulled away in many directions, as if we were still homeless. “All these other things” keep demanding our attention. They lead us so far from home that we eventually forget our true address, that is, the place where we can be addressed.
Jesus responds to this condition of being filled yet unfulfilled, very busy yet unconnected, all over the place yet never at home. He wants to bring us to the place where we belong. But his call to live a spiritual life can only be heard when we are willing honestly to confess our own homeless and worrying existence and recognize its fragmenting effect on our daily life. Only then can a desire for our true home develop. It is of this desire that Jesus speaks when he says, “Do not worry. . . . Set your hearts on his kingdom first . . . and all these other things will be given you as well.”
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