Rachel Naomi Remen, Kitchen Table Wisdom

My given name is Rachel. I was named after my mother's mother. For the first fifty years of my life, I was called by another name, Naomi, which is my middle name. When I was in my middle forties, my mother, who was at that time almost eighty-five, elected to have coronary bypass surgery. The surgery was extremely difficult and only partly successful. For days my mother lay with two dozen others in the coronary intensive care unit of one of our major hospitals. For the first week she was unconscious, peering over the edge of life, breathed by a ventilator. I was awed at the brutality of this surgery and the capacity of the body, even in great age, to endure such a major intervention.

When she finally regained consciousness she was profoundly disoriented and often did not know who I, her only child, was. The nurses were reassuring. We see this sort of thing often, they told me. They called it Intensive Care Psychosis and explained that in this environment of beeping machines and constant artificial light, elderly people with no familiar cues often go adrift. Nonetheless I was concerned. Not only did Mom not know me but she was hallucinating, seeing things crawling on her bed and feeling water run down her back.

Although she did not seem to know my name, she spoke to me often and at length, mostly of the past, about her own mother who died before I was born and who was regarded as a saint by all who knew her. She spoke of the many acts of kindness which her mother had done without even realizing she was being kind. "Che-sed," said my mother, using a Hebrew word which roughly translates as "loving kindness." The shelter offered to those who had none, the encouragement and financial support which helped others, often strangers, to win their dreams. She spoke of her mother's humility and great learning and of the poverty and difficulty of life in Russia which she remembered as a child. She recalled the abuses and hatreds the family experienced to which many others had responded with anger and her mother only with compassion.

Days went by and my mother slowly improved physically although her mental state continued to be uncertain. The nurses began correcting her when she mistook them for people from her past, insisting that the birds she saw flying and singing in the room were not there. They encouraged me to correct her as well, telling me this was the only way she might return to what was real.

I remember one visit shortly before she left the intensive care unit. I greeted her asking if she knew who I was. "Yes," she said with warmth. "You are my beloved child." Comforted, I turned to sit on the only chair in her room but she stopped me. "Don't sit there." Doubtfully I looked at the chair again. "But why not?"

"Rachel is sitting there," she said. I turned back to my mother. It was obvious that she saw quite clearly something I could not see.

Despite the frown of the special nurse who was adjusting my mother's IV, I went into the hall, brought back another chair, and sat down on it. My mother looked at me and the empty chair next to me with great tenderness. Calling me by my given name for the first time, she introduced me to her visitor: "Rachel," she said. "This is Rachel."

My mother began to tell her mother Rachel about my childhood and her pride in the person I had become. Her experience of Rachel's presence was so convincing that I found myself wondering why I could not see her. It was more than a little unnerving. And very moving. Periodically she would appear to listen and then she would tell me of my grandmother's reactions to what she had told her. They spoke of people I had never met in the familiar way of gossip: my great-grandfather David and his brothers, my great-granduncles, who were handsome men and great horsemen. "Devils," said my mother, laughing and nodding her head to the empty chair. She explained to her mother why she had given me her name, her hope for my kindness of heart, and apologized for my father who had insisted on calling me by my middle name, which had come from his side of our family.

Exhausted by all this conversation, my mother lay back on her pillows and closed her eyes briefly. When she opened them again, she smiled at me and the empty chair. "I'm so glad you are both here now," she said. "One of you will take me home." Then she closed her eyes again and drifted off to sleep. It was my grandmother who took her home.

This experience, disturbing as it was for me at the time, seemed deeply comforting to my mother and became something I revisited again and again after she died. I had survived many years of chronic illness and physical limitation. I had been one of the few women in my class at medical school in the fifties, one of the few women on the faculty at the Standford medical school in the sixties. I was expert at dealing with limitations and challenges of various sorts. I had not succeeded through loving kindness. Over a period of time I came to realize that despite my successes I had perhaps lost something of importance. When I turned fifty, I began asking people to call me Rachel, my real name.

["Seeing Around the Corner," in Part IX, "Mystery and Awe"]

Rachel Naomi Remen, Kitchen Table Wisdom

For the last ten years of his life, Tim's father had Alzheimer's disease. Despite the devoted care of Tim's mother, he had slowly deteriorated until he had become a sort of walking vegetable. He was unable to speak and was fed, clothed, and cared for as if he were a very young child. As Tim and his brother grew older, they would stay with their father for brief periods of time while their mother took care of the needs of the household. One Sunday, while she was out doing the shopping, the boys, then fifteen and seventeen, watched football as their father sat nearby in a chair. Suddenly, he slumped forward and fell to the floor. Both sons realized immediately that something was terribly wrong. His color was gray and his breath uneven and rasping. Frightened, Tim's older brother told him to call 911. Before he could respond, a voice he had not heard in ten years, a voice he could barely remember, interrupted, "Don't call 911, son. Tell your mother that I love her. Tell her that I am all right." And Tim's father died.

Tim, a cardiologist, looked around the room at the group of doctors mesmerized by this story. "Because he died unexpectedly at home, the law required that we have an autopsy," he told us quietly. "My father's brain was almost entirely destroyed by this disease. For many years, I have asked myself, 'Who spoke?' I have never found even the slightest help from any medical textbook. I am no closer to knowing this now than I was then, but carrying this question with me reminds me of something important, something I do not want to forget. Much of life can never be explained but only witnessed."

["The Question," in Part IX, "Mystery and Awe"]

G.K. Chesterton, St. Thomas Aquinas

St. Thomas was willing to allow the one truth to be approached by two paths, precisely because he was sure there was only one truth. Because the Faith was the one truth, nothing discovered in nature could ultimately contradict the Faith. Because the Faith was the one truth, nothing really deduced from the Faith could ultimately contradict the facts. It was in truth a curiously daring confidence in the reality of his religion; and though some may linger to dispute it, it has been justified.

[Chapter III, "The Aristotelian Revolution"]

Victor Hugo, Les Miserables

Intellectual and moral growth is not less indispensable than material amelioration. Knowledge is a viaticum, thought is of primary necessity, truth is nourishment as well as wheat. A reason, fasting from knowledge and wisdom, becomes puny. Let us lament as over stomachs, over minds which do not eat. If there is anything more poignant than a body agonising for want of bread, it is a soul which is dying of hunger for light.

["Saint Denis," Book Seventh, Chapter IV]

Victor Hugo, Les Miserables

There is, we are aware, a philosophy that denies the infinite. There is also a philosophy classed pathologically, which denies the sun; this philosophy is called blindness.

["Cosette," Book the Seventh, Chapter VI]

Victor Hugo, Les Miserables

The grandeur of democracy is that it denies nothing and renounces nothing of humanity. Close by the rights of Man, side by side with them, at least, are the rights of the Soul.

To crush out fanaticisms and revere the Infinite, such is the law. Let us not confine ourselves to falling prostrate beneath the tree of Creation and contemplating its vast ramifications full of stars. We have a duty to perform, to cultivate the human soul, to defend mystery against miracle, to adore the incomprehensible and reject the absurd; to admit nothing that is inexplicable excepting what is necessary, to purify faith and obliterate superstition from the face of religion, to remove the vermin from the garden of God.

["Cosette," Book the Seventh, Chapter V]

Richard Feynman

Physics is like sex . . . it may give some practical results, but that's not why we do it.

C.S. Lewis, Mere Christianity

Ninety-nine percent of the things you believe are believed on authority. I believe there is such a place as New York. I have not seen it myself. I could not prove by abstract reasoning that there must be such a place. I believe it because reliable people have told me so. The ordinary man believes in the Solar System, atoms, evolution, and the circulation of the blood on authority -- because the scientists say so. Every historical statement in the world is believed on authority. None of us has seen the Norman Conquest or the defeat of the Armada. None of us could prove them by pure logic as you prove a thing in mathematics. We believe them simply because people who did see them have left writings that tell us about them: in fact, on authority. A man who jibbed at authority in other things as some people do in religion would have to be content to know nothing all his life.

[Book II, Chapter 5, "The Practical Conclusion"]

E.F. Schumacher, A Guide for the Perplexed

If the great Cosmos is seen as nothing but a chaos of particles without purpose or meaning, so man must be seen as nothing but a chaos of particles without purpose or meaning -- a sensitive chaos perhaps, capable of suffering pain, anguish, and despair, but a choas all the same (whether he likes it or not) -- a rather unfortunate cosmic accident of no consequence whatsoever.
This is the picture presented by modern materialistic Scientism, and the only question is: Does it make sense of what we can actually experience?

Viktor E. Frankl

The present danger does not really lie in the loss of universality on the part of the scientist, but rather in his pretence and claim of totality. . . . What we have to deplore therefore is not so much that scientists are specialising, but rather the fact that specialists are generalising.

[Quoted by E.F. Schumacher in A Guide for the Perplexed, Chapter 1, "On Philosophical Maps"]