Arts, Books, Psychology

Book Review: ‘How We Break’

LITERARY REVIEW

Intro: How to survive when you’re at breaking point

THERE are various idioms containing the word break. One friend moans, “I feel just broken”, meaning she’s very tired. Another says, “It’s heart-breaking,” which is referring to something rather sad.

We can “break even”, where neither profit or loss is made and is seen as good practice, but when lovers “break up” it’s bad emotionally for all concerned. When the waves break on the shore, the meaning is not in question: they smash down and are changed. Similarly, a truly “broken-hearted” person will feel – in body, mind, and spirit – that life can never be the same again. And they are right.

And, so, what of the journey towards the breaking point? What stress must be applied to an elastic band, say, before it will snap?

In How We Break, health psychologist Vincent Deary suggests some answers for “navigating the wear and tear of living”. He shows how social circumstances can combine with individual genetics and unexpected external shifts to make each individual’s experience of stress unique.

Nobody – not even the most confident and strong among us – should think of themselves as invulnerable or immune. Events can combine to overwhelm you. A sudden shock can make almost anyone teeter on the edge and then fall.

How We Break is the second in a proposed trilogy series: How To Live. The first volume, How We Are, was published a decade ago. For publishing, that’s an unusual and significant gap: for the author himself suffered a sort of breakdown during the writing of this volume.

Since his subject matter is exhaustion, the physiology of stress and how so many of us seem to be permanently set in “fight or flight” mode, it should come as no surprise that Deary’s writing style becomes increasingly fraught as the book progresses.

There are times during the second part of the narrative when it becomes unclear whether he is writing “shrink-speak” for professional colleagues or providing information for the general reader. There is no doubt, though, depths of pain are quietly plumbed within these pages.

How We Are was about the acute difficulty of facing change, and the first part of How We Break continues the analysis of how “allostatis” can put such a strain on our minds, bodies, and spirits, that we face “trembling” before the point of “breaking”. Allostatis refers to the work of maintaining stability in the face of change. Parts one and two of this book explores the territories of what happens when we are pushed past our limits.

Deary draws on his extensive experience in an NHS clinic specialising in fatigue and uses case studies to show how people can suddenly be pushed over the edge.

We are introduced to “Sami”, a young care assistant (who also used to be his partner); “Anna”, a middle-aged woman who suddenly ceases to make sense of her life; and his own mother, Isobelle, whose emotional strength was eroded and sapped by frustration, bitterness, and regret.

Throughout, Deary provides an open invitation for the reader to ask questions about his or her own life. Yet, at times, he also seems to warn against overthinking – when we can “become hard work for ourselves”. There is convolution in the argument.

For his mother, listening to a ruinous inner “chorus” of recrimination and doubt proved disastrous. Rumination and withdrawal contributed to her depression, the downward negative spiral amplifying the other, in a process that increasingly had a momentum and a mind of its own. More rumination and withdrawal followed. The downward pressure was relentless.

That process – of plunging depression – can happen to anybody. Alarmingly, Deary points out that there are a staggering 16,400 accepted profiles “that qualify for a diagnosis of [a] major depressive disorder”. No wonder, then, that “thinking has become its own self-perpetuating problem”.

The author is painfully honest about his own psychological struggles as an effeminate child growing up in a working-class area on the west coast of Scotland. He was mercilessly teased at his comprehensive school, mocked for his appearance, turned into a “misfit”, and easily frightened as a child.

Such essential self-exploration and introspection underlines the deeply human plea which is the heartbeat of the book: more self-compassion is needed.

There is a depth of wisdom in Deary’s regret that society has neglected the idea of convalescence. Rest and recuperation are essential, yet increasingly (it seems), withheld. No time is allowed for the recovery of strength after childbirth, illness, family problems, and so on.

For all the modern emphasis on “mental health”, not enough is really known about the points at which people “tremble” then “break” (to use Deary’s own terms).

Some fortunate, and better-adapted souls are resilient and can cope, but others fall apart, at great cost to themselves, their families, and society. Our fast-moving, hyper-active, over-connected, multi-platform, anxious way of life and existence cuts people no slack.

What we can do about all this will be the subject of the third and final book in this series, How We Mend. Until then, Deary offers some pointers: “Beware mirrors. Which is to say, beware of becoming too entranced with your own opinions, stories, and concerns.

“Beware of becoming too preoccupied with yourself to the exclusion of the world. To prepare for life by looking in a mirror is to lose sight of who we really are and what we are preparing for.”

How We Break by Vincent Deary is published by Allen Lane, 304pp

 

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Arts, Bible, Christianity, Culture

James urges Christians to live out their beliefs

NEW TESTAMENT

A narrative on James 1–5

IN a circular letter addressed to Jewish Christians scattered by persecution across the Roman empire, the apostle James has called for a faith that is visibly demonstrated by good works, controlled language, and steadiness under pressure. Writing in forthright terms, James warns rich landowners that they will pay dearly for hoarding their wealth and refusing to pay labourers.

He begins by encouraging faithfulness in the face of difficulty. He reminds his readers that the unchangeable God who gives wisdom to all is never the source of temptation. “The crown of life” awaits all who press on, he asserts.

Every Christian should listen carefully to, and consider, God’s truth – and then put it into practice, he says. Such practice includes treating people equally whatever their economic situation.

Wishing someone well who needs practical help is no help at all, he claims. Abraham was commended not just for believing God’s promise but for doing what God asked, and preparing to sacrifice his son Isaac.

A person’s speech is also a test of their faithfulness to God, says James. The tongue can be like a spark that sets a forest ablaze; one word out of place can do immense damage. And curses on people have no place in the mouths of those who praise God.

The root cause of all sin is selfishness and greed, he argues. Humility before God is the only safe way to live. God will judge others, and he will determine the number of someone’s days. So he urges his readers to bear in mind that Christ will return soon and not to boast, argue, or slander each other.

James concludes his letter with some practical instructions on praying for the sick and turning people back to God.

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Arts, Bible, Christianity, Culture

A Sting in the Tale

MANY of Jesus’ stories about the kingdom of God contain an implicit challenge to his listeners to respond in a personal way. Here are some – and their apparent morals.

The Sower and the seed

(Matthew 13:1–9; 18–23)

A farmer hand-sowed a field. As he threw the seed from his bag some of it fell on the path and was eaten by the birds. Some fell on shallow, stony soil; it grew at first but then withered. Some fell in thorn patches which soon choked the young shoots. But some fell on deep fertile soil, germinated, and developed grain – between 30 and 100 times what was sown.

The Sower is God, the seed is his word. The soils are those who hear it. And only some understand it enough to become fruitful disciples who put the teaching into practice.

Moral: Listen carefully or else you’ll miss God’s word to you.

The weeds in the field

(Matthew 13:24–30; 36–43)

Once upon a time a farmer sowed good quality seed corn in his field. But an enemy sowed poisonous darnel in it too, contrary to the law. The farmer told his workers not to pull up the darnel because its strong roots would dislodge the weaker roots of the wheat. They could be pulled up just before harvest when there could be no mistaking the plants and no damage to the crop.

The farmer is the ‘Son of Man’, a title Jesus uses for himself. The seed is the people who follow him, among whom evil sows its minions which are often indistinguishable from believers at first. The harvest is the end of the world when evil is weeded out for ever.

Moral: The kingdom will grow quietly, and the wicked will get their come-uppance.

Small beginnings

(Matthew 13:31 – 33; cf. Daniel 4:10–12, 20–22)

God’s kingdom is like a small mustard seed. From insignificant beginnings it becomes a huge shrub, home to numerous birds. If Jesus is thinking of the bird’s-nest tree in Nebuchadnezzar’s dream in Daniel, he means the nations of the world will be incorporated into God’s kingdom. It is also like a tiny pinch of yeast which makes a whole batch of dough rise sufficiently to feed about 100 people.

Moral: Be patient.

Worth a fortune

(Matthew 13:44–46)  

This was the farm worker who dug up a pot of coins in his employer’s field. So he sold everything he had to buy the field at market rates – with its forgotten added value! He was overjoyed. So too was the merchant who saw the biggest pearl ever. He sold all he had to buy it because its value was incalculable.

Moral: If you want real happiness, you’ve got to give the kingdom all you’ve got.

Sorting the catch

(Matthew 13:47–50)

The real work in large-scale fishing comes when the catch is landed. The dragnet pulled between two boats trawls up many inedible creatures which have to be sorted out and thrown away.

Moral: Don’t think you’re acceptable to God just because you are caught up in kingdom activity.

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