It was at that moment (Rezia has gone shopping) that the great revelation

took place. A voice spoke from behind the

screen. Evans was speaking. The dead were with him. "Evans, Evans!" he cried.

Mr. Smith was talking aloud to himself, Agnes the servant girl cried to Mrs. Filmer in the kitchen. "Evans, Evans,"

he had said as she brought in the tray. She jumped, she did. She scuttled downstairs. And Rezia came in, with her

flowers, and walked across the room, and put the roses in a vase, upon which the sun struck directly, and it went

laughing, leaping around the room.

She had had to buy the roses, Rezia said, from a poor man in the street. But they were almost dead already, she said,

arranging the roses.

So there was a man outside; Evans presumably; and the roses, which Rezia said were half dead, had been picked by

him in the fields of Greece. "Communication is health; communication is happiness, communication —" he


"What are you saying, Septimus?" Rezia asked, wild with terror, for he was talking to himself. She sent Agnes

running for Dr. Holmes. Her husband, she said, was mad. He scarcely knew her.

"You brute! You brute!" cried Septimus, seeing human nature, that is Dr. Holmes, enter the room.

From: Virginia Woolf. Mrs. Dalloway

What is the meaning of this conversation and which points can be discussed? (from below)

We discussed trauma at length and identified three aspects: 1. Loss of control 2. Loss of communication 3. Loss of meaning. We also noted how the various "myths of modernity" (PEPSI) obscured trauma and personal suffering, and, instead, made it seem that happiness is available to everyone--but only if they consume properly, and keep "a sense of proportion". In fact, recovery from trauma requires feeling seen, feeling heard, and feeling accepted for who we are (love) rather than having someone "stamp" their own imprint upon us so we appear as they need us to appear (conversion); especially since this "conversion" is done by "the worst" who seek to remain ignorant about their own shortcomings. Our task, then, becomes how to discover a way to renew, to regenerate, to restore value where it belongs, and to remove worthlessness from its unearned position as "priceless". How do we distinguish the truly sacred from the merely satisfying; how do we engage in meaningful rituals, rather than pursuing the endless deferrals of addiction, so readily supplied and promoted by the consumption-stimulating myths of modernity (advertising), and the resulting culture of perpetual distraction, and continual discontent, that this stimulation produces.  

Answer & Explanation

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