Energy and Regularity

 I woke up thinking about regularity, as described by Fr Thomas Bolin OSB in the Seven Principles of the Spiritual Life.    It is a consideration under the last principle, which is:

To be as energetic as possible

This seems mysterious, because Fr Bolin's approach in his writings seems quite Thomistic, in the Garrigou-Lagrange sense where spirituality is an organizing principle, and energy is not a term I am used to in this context.  Perhaps I should quote him as illustration:  

 Seventh, we must be as energetic as possible. This pertains to the perfection of action considered in itself. An action which is performed with greater intensity is performed more perfectly. It is humanly impossible to act continuously with the greatest possible intensity, and so we should often deliberately renew the intensity of our action, just as a runner in a marathon might repeatedly renew the intensity of his running in order to avoid slowing down. St. Therese states, “Many perform their actions in a careless or nonchalant way; few fulfill their duties as perfectly as possible.” The formal perfection of our actions is most important, but this also implies a certain degree of material perfection, insofar as this is often a consequence of formal perfection. It is natural that one who cares about his action should perform it more perfectly, even materially, than one who does not so care.

He goes on to say that the intention to be energetic should be renewed frequently -- natural times are in the morning and evening, also by yearly retreats and by confession.

Two impediments to energy are difficulty and regularity.   It was the second one that I was thinking about as I woke up.  I reflected that my life is quite regular compared to how it used to be when I was battling constantly against my tendency to be disorganized and impulsive.   Part of the reason I don't have as great difficulties is that I only have to regularize myself, for the most part.   It used to be that almost everything in my life was unpredictable, coarsely irregular -- the kids and their temperaments and developmental stages, physical fluctuations like pregnancy and its consequences, emergency crises, weather.     Though there are still some exterior factors, the volume is turned down compared to how it was.

Fr Bolin says that regularity is important.   In his words again:

Regularity is often another natural impediment to energy, since we have a tendency to do things simply out of habit, without much intensity or much actual intention of the end. Like difficulty, regularity should be used as an opportunity. For if we find ourselves performing an action simply out of habit, we can use this as a chance to renew our intention and the intensity of the action. If there is little or no regularity in our life, on the other hand, this opportunity may not arise, since as the intensity of our action weakens, we may be tempted to cease from action entirely. This is why it is said that hermits are especially subject to the temptation of acedia. St. Therese therefore strongly emphasizes the importance of regularity. “Even if all were to fail in the observance of the rule, that would not be a reason for justifying ourselves.” Again, she says, “If only we knew the value of regularity!” As another example, she says regarding the time set aside for lectio divina, “The hours set apart by the Constitutions are God’s own time, and it is not right to rob Him of it.”

Acedia is a failure of charity, I believe, and I still struggle with it though in a modified form.   One reason for my spectacular challenges with regularity in earlier days, besides the exterior difficulties, was a somewhat voluntaristic approach I think.  There is some information about this on Edward Feser's blog but I'm not going to pursue that now; I'm just noting it for future consideration.    One of the symptoms of this mindset was my tendency to read self-help books.   I was circling around the primary personal obligation, trying to treat my life as a sort of performance or work of art.   

Currently my main difficulties are my moods and physical fluctuations (still).      In themselves, they are what I might call constitutive -- part of my longtime subjectivity.   However, to say that only is to describe some of the terms of the struggle.  

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I'll drop that right now to briefly mention that yesterday, I read a library book called The Lost Story, and also started Thomas Aquinas (A Beginner's Guide) which is by Edward Feser.   We are up to hylemorphism, which is the composition of created things of act and potency.    A list of 24 Thomistic Theses was made in preconciliar days and these are useful as a sort of guide-card for further study.   

Also in my thoughts are cognitive distortions, in relation to wokeness.   Links can be found at Bee University.   My mood-journalling is at Athelas:  Shadows.   I have some thoughts in process about the literary way to approach Thomistic philosophy and indeed, spirituality -- they are probably Eucatastrophic when they become clearer but right now are extremely hazy -- I don't want to ruin them by dragging them into the light too soon, but it has to do with the Silence of St Thomas -- his hidden personalism, as I would want to maintain, that I can learn from in the world of communio and concilium.