Just as in previous chapters of Sacred Time and the Search for Meaning, Gary Eberle continues to contrast sacred time with secular time using concrete examples from present time and history. By doing so he is able to highlight flaws in our modern conception of time and suggest steps we can take to change it. The most amazing thing about time is how fast we went from having no concern for it, to having every aspect of our lives dominated by it. In accord with this statement, chapter five, "The Triumph of the Clock" takes readers through history of the clock (secular time) from the 14th century to modern times. The following two chapters change the focus; Eberle talks now talks about sacred time, specifically searching for it and finding it. The three main points that I intend to highlight will be summaries of these three chapters.
In chapter 5, "Triumph of the Clock" Eberle continues the topic he introduced in the previous chapter: how clocks spread from monasteries to the rest of the world. From what I can tell, clocks began to pop up in cities all over Euroipe in the 1300's. They were a sign of power or a sign of development. Some of the most impressive specimens were clock that highlighted the movement of the planets and the houses of the zodiac. The chapter closes with a discussion of mid-twentieth century clock and how "absolute time, more precise clocks, and the worldwide standardization of time had effectively divorced time from our subjective experience of it." Eberle stresses that despite all of this that there is hope. Sacred time is simply a seed in us that is waiting to be watered.
Chapter 6, "In Search of Sacred Time" Eberle opens by pointing out that although in Western culture we are consume by the clock, there are other places in the world that have effectively evaded the suffocating grasp of time. This includes countries like Ghana, where they have dancing/drumming rituals that transcend time, or Japan, where the consecration of a family shrine pulls people away from industrialization, or in the Islamic communities, where people pray to Mecca Five times a day. Towards the end of the chapter, after several powerful examples, Eberle notes thata "in the ritual festive moment, we touch an eternity that knows no privation." Sacred time is always ready to be seized, utilized, and cherished; we just need to make an effort to do so. This, as Eberle asserts, can be accomplish rituals and celebration.
In chapter 7, Eberle, for the first time in this book, highlights his personal journey to find Sacred time. To do so, he tried to respect the Sabbath for an entire year. This meant no household chores, no grading papers, and an emphasis placed on church. He talks about how somewhere along the line, the concept of revering the Sabbath was lost. By living this way, Eberle was able to achieve many things. He became more in tune with nature, specifically the motion of the sky and the moon. He became more in tune with religious traditions, finding powerful meaning in advent and lent. Finally he became more in tune with what our culture takes for granted; for instance, food. The chapter, and consequently the book, finish on with Eberle pointing out that "sacred time must be honored, for in finding sacred time, we find ourselves." This last chapter really brings it all together, for now Eberle has discussed the evil of sacred time, the progression of the clock, and finally how to search for/find sacred time.
The feelings that this literature evokes are ones of hope. The majority of Eberle's book was ironically depressing; he simply talked about how horrible secular time was and how its effects were inescapable in modern time. Sacred Time and the Search for Meaning takes a turn for the best though in these last few chapters. Eberle takes some time to really highlight how we search for sacred time and what it is like when we achieve it. I think the most convincing information that he portrays is his first hand account of revering the sabbath. As a Christian, I have always been taught to do this but never actually shown by example. My family and friends have always gone to church Sunday morning, but have never really treated the rest of the day differently afterwards. Because of Eberle's words, I intend to try and keep Sunday Holy so that I may experience restfulness and in turn sacred time.
In terms of the big picture, these chapters and the After Word tie in very well with the rest of the Sacred Time readings, but also with other material from the class. For instance in "Blizzard Under Blue Sky" Pam Houston talks about the soul searching she did while winter camping. In her quest to get rid of her deeply ingrained depression, Houston takes her two dogs and goes camping in the snowy wilderness of Utah. Unfortunately she chooses the coldest night of the year to do so, and in turn finds herself and her dogs freezing to death in a snow cave. In this state of life or death when secular time had no meaning, Houston was able to free herself from depression and focus on sacred time. Hours did not pass by the hands of a clock, but they past as Pam Houston sat there craving the chance to continue life. Although this seems like a negative example of sacred time, it is in actuality very similar to the process Eberle went through to find sacred time. Both of these individuals had to remove all distractions, all modern pressures, and all inhibitions in order to get a taste of sacred time. The only difference: Houston's encounter was life or death.
Essentially Eberle's book as a whole proves that we can break away from secular time. The after word in particular summarizes some of the topics discussed in previous chapters, but the overall message is this: without special care secular time will take over an individuals life, but with special care one can thrive and flourish with sacred time. In terms of applying it to my daily life, I intend to take many of the ideals the Eberle shares with readers and integrate them into my day. Honestly this will be very tough seeing as the world that I live in, especially one infused with higher education, is very demanding of time. With that being said, I still think that I can take time weekly or even daily to step back and enjoy sacred time. Some activities that would foster this are resting on sunday, weekeday prayer and meditation, and the practice of various religious rituals/ceremonies. Eberle is optimistic that everyone can achieve sacred time, so why not me? He closes the book very powerfully, and it is this quote that I would like to leave you with: "Finding sacred time, maintaining our connection with it, we may have the leisure to lie back and look at the stars and say yes, the end of time is now and forever."
Questions -
Is there anyway the the Sabbath can be respected without totally giving up Sunday? That is prime homework time for me...
Did monasteries realize what they were doing when they instituted clocks? Is there anyway to reverse what they did?
What is the best way to achieve sacred time, if only for an instant, on a daily basis?
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