Showing 161 - 170 of 270 annotations tagged with the keyword "Spirituality"
This remarkable book takes the reader into a Dutch nursing home where many of the 300 patients are terminally ill. The main protagonist is Anton, a competent, tough, and compassionate physician who tries to discover some meaning in the suffering of his patients, while at the same time disavowing any such meaning. Anton’s colleagues include Jaarsma, a somewhat detached and bureaucratic older physician, and Van Gooyer, a young physician who still believes that science has all the answers.
The first-person narrative consists of short, punchy segments (almost like an endless series of discrete physician-patient interactions) detailing the stories of Anton’s patients and his reactions to them. Many of these persons request assisted suicide or euthanasia. Anton reveals what he feels about these requests, how he goes about judging their validity, and the manner in which he actually carries out assisted deaths. A strong spiritual theme permeates the book; while Anton denies the relevance of God and religion, he seems constantly to be searching for a spirituality that "makes sense" of contemporary life.
This fairy tale by Wilhelm Grimm, rediscovered in 1983, is prefaced by a short letter to "Mili," presumably a young girl much like the one in the story; what follows is a tale designed to teach children that life can be unpredictable. The story also demonstrates, however, that the unknown can sometimes provide shelter and security even when things are not familiar.
A young widowed mother, afraid for her daughter when the village they lived in was about to be attacked by invading warriors, sends the child to hide in the forest for three days. Alone and frightened, the girl loses her way, prays to God and is led to a little house tucked away in the woods where she meets a kind old hermit, Saint Joseph.
Three days (translated thirty years earth time) later, he decides it is time for the girl to return to her mother, whose dying wish is to see her daughter once more before death. Handing Mili a rosebud, he promises that after she meets her mother, she will be able to return: "Never fear. When this rose blooms, you will be with me again." The next morning the neighbors find the child and mother together, dead in their sleep.
Summary:Fifteen-year-old Frankilee's sense of justice leads her to conspire with her mother to kidnap Angelica Musseldorf from a home where there is every evidence she has been consistently beaten and abused. With reluctant cooperation from her father, they take the girl in, confront the parents, and install her in Frankilee's room for an indefinite stay. Angelica, who asks to be called Angel, is not only scarred, but needy--indeed, over time, demanding. As her parents shower her new roommate with attention, clothing, lessons, Frankilee struggles with her deepening resentments. She confides them to Wanita, the family cook, an African American whose long service to the family has given her a place of special affection.
Summary:A timeless, archetypal moment of the passing of one generation on to another. While Joseph and his Egyptian Wife, Asenath serenely look on, the aged, nearly blind Jacob on his deathbed breaks with tradition in blessing the youngest grandson first. In the Biblical account (Genesis: 48:8-20), the displeased Joseph interferes, trying to move his father’s hand from Ephraim to the dark-haired Manasseh--"This is the first-born; put your hand upon his head." "I know it, my son, I know it," replies the dignified patriarch, continuing to bless the younger angelic-looking, chosen child, Ephraim, as if moved by prophetic intuition, "set[ting] Ephraim before Manasseh."
Since her husband's death, Miss Helen has lived alone and transformed her home into a work of art by creating a myriad of cement wise men, camels, owls, mermaids, and other figures around the house; and decorating the inside with dozens of candles and mirrors. She has created her own "Mecca" of beauty and freedom amid the harsh church-going Afrikaners and voiceless Colored of this desolate region of South Africa. She has befriended a young teacher from Cape Town, Elsa, who sees the light of humanity in Helen, while others view her as an old woman who went crazy after her husband's death.
In response to Helen's letter of distress, Elsa drives from Cape Town to make a surprise visit on the same day the local pastor, Marius Byleveld, comes to Miss Helen's house to help with her application for a bed at the local Old Folks' Home. Marius is invested in Helen moving to the Home because he fears for her safety (she recently burned herself by accident). Beneath this concern, however, is his deeper fear of her "idolatry" and her self-imposed exile from the Church; yet deeper still, is his human love for Miss Helen. With Elsa's support, Helen takes a stand, deciding to remain alone in her Mecca, rather than going to the Home.
This is a sequence of 45 poems on the Holocaust. Of course, "on" is impossible. These poems suggest, approach, reflect and consider. They range from the tale of the Maker of Walls in Krakow who chooses to make his new wall out of "jewstone," which is cheap and conveniently sized, since it consists of gravestones; to a paean in which the poet asks the blessing of "the god of small poets" to take pity on him: "May a self-righting gyroscope inhabit me and guide me. / May I smell the lilacs of my parents' yard."
The poems situate themselves in gnomic utterance ("Black Forest Cake" and "Women"), narrative movement ("Amsterdam" and "Grace Note"), ironic lyricism ("Idyll" and "Spring"), and reflective toughness; take "Nothing" for example: "He leaves us nothing / as a remnant of His people."
Howard Carter very skillfully weaves together the various meanings that the heart holds for us--biological, medical, psychological, cultural, and spiritual. He does so through four patients that he interviewed when he was appointed to a distinguished professorship in medical humanities in a joint program of St. Patrick Hospital and the University of Montana, in Missoula.
Each of the sections of the book focuses on one of the patients who suffers, respectively, from a prototypical heart problem: a young man with congenital defects who undergoes successful surgery; a middle-aged woman with a viral illness who learns how to live with her chronic heart condition; a middle-aged man whose blocked coronary arteries are cleared, as is the stress in his life; and an old man who turns to spiritual matters as he faces heart failure.
What contribute significantly to the uniqueness of this book are the essays that Carter provides at the end of each Patient Section. They are the vehicles for the synthesis of the patient stories, the scholarly look at how "we have largely lost the anchoring image of the heart" in American society, and his very poignant personal reflections about life in (or at least near) the wilderness of Montana. (See Solid Footing, Higher Ground -Third Essay as an excellent example of his skillful and moving writing.)
This documentary video follows the making of an opera, based on the illness experiences of four Australians who have been diagnosed and treated for cancer. Their feelings about these experiences are translated into music (with lyrics) as they work closely with music therapist/composer, Emma O'Brien. As the three women and one man tell their stories of physical debility and emotional pain, the music therapist asks them to think in terms of color (they choose purple, black) and tones and rhythms that she plays for them on the piano.
When the narratives and their musical representations have evolved sufficiently, trained singers take on the roles "written" for them by the four former patients; the latter continue to be intimately involved in the opera's production, directed by David Kram. At the end of the project, which is also the conclusion of the film, the opera is performed in front of an audience (with musicians playing instruments, singing, and dramatic enactment) and the four people whose illness experience is performed take their bows together with the singers.
This concise and well-written biography is meant to be, as Sherwin Nuland tells us, "a guide for the perplexed," for those who may recognize the name of Maimonides and his historical importance to Jewish religion and culture, or who may even have read some of his works, but have no knowledge of the man behind the name. The story begins, as it should, in Medieval Spain with its vibrant Judaeo-Islamic culture, in which the historical relationship between Judaism and medicine developed and later expanded throughout the European and Islamic worlds. Though they were outsiders in both civilizations, Jewish physicians became the most sought after healers in the Christian and Muslim worlds.
Moses son of Maimon (also known as Maimonides and the Rambam, 1138-1204) was born in Cordoba, the cultural and political center of Muslim Spain. He and his family had to flee Cordoba to avoid persecution in 1148. They wandered through Spain until 1160, when they settled in Fez, Morocco. Again fleeing from persecution, Maimonides moved to Fustat, Egypt, when he was 30 years old and remained there for the rest of his life. During these early years, the young rabbi wrote numerous biblical commentaries, culminating in the Mishneh Torah, his great code of Jewish law. Later, he attempted to reconcile faith with reason in another great work, The Guide for the Perplexed, completed in 1190.
Maimonides's specifically medical work is difficult to characterize and evaluate. The traditional historical assessment is that he was "unique in his time in the theory and practice of medicine." Essentially, he practiced Galenic medicine, as transmitted and developed in the flourishing Islamic tradition. We don't know how he acquired his medical knowledge, but by the time he reached Fustat, Maimonides was acknowledged to be a leading physician and in 1190 he was appointed personal physician to the vizier of Egypt. Late in life, Maimonides wrote a number of medical treatises, most importantly his Medical Aphorisms, which presents a coherent, well-organized, and practical medical system based on Galen and Aristotle.
Summary:At 23 years old, James is brought by his parents to a drug and alcohol rehabilitation center in Minnesota to get treatment for his alcoholism and drug addictions. Physically and emotionally shattered, he slowly recuperates, sometimes insistently conquering his addictions with his own willpower, and at other times with the help of those around him. The consequences of his addictions, his struggle against the platitudes of the Twelve Step programs, and his relationships with his counselors build the tension in the book; his relationship with his family and several of his fellow addicts forms the heart of it.