Thursday, August 20, 2009

Dakota - Kathleen Norris

Dakota quotes

p.16 I began to see each of us as a treasure bearer, carrying our souls
like a great blessing through the world.

p. 19 but to be a monk means being still and at peace, at home in mind and body and at ease with one's place.

p.23 basic truth of asceticism-it is a way of surrendering to reduced circumstances in a manner that enhances the whole person.

p.58 No good deed goes unpunished

p.68 Mary Pellauer. if there's anything worth calling theology, it is listening to people's stories, listening to them and cherishing them.

p.79 The truth, the whole truth, tends to be complex, its contentment's and joys wrestled out of doubt, pain, change.

p.81 People have been writing it the way they wished it had been instead of the way it was.

p.82 We don't tend to see the truth as something that could set us free because it means embracing pain.

p.84 Robert Kroetsch, a writer form the Canadian Plains, suggests that prairie writers can learn to see in "the particulars of place", old photographs, diaries, and the like, archaeological deposits of great value. But in my area more than one family has abandoned such evidence of their past; they've walked away form farmhouses and moved to town,leaving behind not only the oak furniture but old china and handmade quilts, even family photographs. The truth was so painful it literall had to be abandoned.

p. 93 it was search of inheritance, for place.

p. 965 Fundamentalism is about control more than grace, and in effect my grandmother implanted the seed of fundamentalism within me, a shadow in Jungian terms, that has been difficult to overcome.

p. 96 Trust comes before belief and faith is a response to love more than an acceptance of dogma.

p. 97 Sin, in the New Testament, is the failure to do concrete acts of love.

p.98 They saw sin (what they called bad thoughts) as any imp;pulse that leads us away from paying full attention to who and what we are and what we're doing; any thought or act that interferes with our ability to lov God and neighbor.

99. sin is the failure to grow

p.105 given a choice of explanations of phenomena, one should choose the most simple. Ockhams razor

p. 111 I am learning to see loneliness as a seed that, when planted deep enough, can grow into writing that goes back out into the world.

p. 119 book learning and training matters less than one's ability to draw from the well of one's experience, to learn by doing.

p.120 Small town American s like class America. More difficult, too, I would add, then holding to the pleasant but unrealistic ideal of human perfectibility that seem sot permeate much New Age thinking.

p. 121 to love anyway, to love what is dying, in the face of death, an not pretend that tings are other than they are.. .paradox of the contemplative life, that the desert of solitude can be the school where we learn to love others.

p. 122 It is partly that monastic people value the leaven that outsiders can bring: as they're not easily suckered by the all-American myth of self-reliance and self-sufficiency, they're less likely to persist in thing they can stand alone.

p. 127 the one thing that distinguishes a frontier is the precarious nature of the human hold on it.

p. 129. I suspect that when modern American ask "what is sacred?" they are really asking "what place is mine? what community do I belong to?' We are seeking the tribal, anything with strong communal values and traditions. But all too often we're trying to do it on our own, as individuals. That is the tradition of middle-class America; a belief individual accomplishment so strong that it favors exploitation over stewardship, mobility over stability. That we pay a high price of r applying upward mobility to the life of the spirit, denying roots, and turning a blind eye to that which might nurture us in our own heritage has began evident to at least one native american writer.

p. 134 The end f all our exploring will be to arrive where we started and know the place for the first time. TS. Eliot

p. 141 It is a global world.. to prepare youngsters to operate in that world it is essential to have a "global classroom". reach out via internet.

p. 145 to value change that is not sudden or ill-considered bu grows out of the ground of experience.

p. 152 Being continually open to change, to conversion, is a benedictine ideal.

p. 153. We have time on our hands here, in our hearts, and it makes us strange. It is easy to 'demonstrate that there are no more minutes in all of eternity than there are in say, one minute"

p. 158 put it down to ecstasy

p. 159 When you come to a place where you have to go left or right, says Sister Ruth go straight ahead.

p. 168 A people that has lost its traditions is doomed. Ole Rolvaag.... what are my traditions?

p, 170 But these places demand that you give up any notion of dominance or control. In these places you wait, and the places mold you. Ghost doesn't exist n some cultures, he said, adding dismissively, they think time exists.

p. 171 telling a poet not to look of connections is
like telling a farmer not to look at the rain gauge after a storm.... connections.. what else

p. 172 the power of words to continually astonish and invigorate us day by day remind yourself that you are going to die recalling our mortality can be healthy realism in an age when we spend so much time, energy,a nd money denying death.

p. 182 If a man settles ina certain place and does not bring forth the fruit of that place, the place itself casts him out.. .the reasons to volunteer

p. 185 community in the classroom.. listen together.. for.. minutes?

p. 186 If I live my faith is it hot a greater teaching than if I proselytize/

p. 197 it calls a monk not to refuse to look at the world bu to discover God at work in it.
true hospitality is marked by an open response to the dignity of each and every person.

p. 198 it is in this sense that monastic hospitality has made me feel part of a vast giveaway, to use a native American term.

p. 2003 but we need to be disillusioned. We need to lose our false selves. can redefine success an an internal process rather than an outward display of wealth and power

p. 210 one important element of play involves mimicking, and sometimes mocking the things that grownups or superiors do....

p. 213 lack of proportion always corrupts

p. 214 they also begin to understand the depths o joy and how little it has to do with what the world calls happiness.

we are all beginners.

p. last...... .you have only to let the place happen to you!