Discussion Forum > Doing, and "Stilling" - the Tao of time management
Regarding that last point, I heard today an interview with Rabbi Shmulley wherein he suggested Jefferson erred in putting "pursuit of happiness" in the Declaration of Independence. The trouble is that pursuing it is futile. You find happiness by pursuing meaning and purpose in your life. Which seems to be half in agreement with Taoism on the point.
I get the impression Jesus never rushed anywhere, though he got much done.
I get the impression Jesus never rushed anywhere, though he got much done.
February 2, 2012 at 22:55 |
Alan Baljeu
Alan Baljeu
Alan:
<< I get the impression Jesus never rushed anywhere, though he got much done. >>
He did however emphasize absolute fixity of purpose:
"Jesus said to him: No man putting his hand to the plough, and looking back, is fit for the kingdom of God." (Luke 9.62)
<< I get the impression Jesus never rushed anywhere, though he got much done. >>
He did however emphasize absolute fixity of purpose:
"Jesus said to him: No man putting his hand to the plough, and looking back, is fit for the kingdom of God." (Luke 9.62)
February 2, 2012 at 23:16 |
Mark Forster
Mark Forster
If you're starting a major world religion you have to be pretty single minded :-)
February 3, 2012 at 12:40 |
smileypete
smileypete
So do less, achieve more. As in Mark's proposal to limit commitments.
February 3, 2012 at 14:46 |
Alan Baljeu
Alan Baljeu
Here's a wordier link about limiting commitments:
http://calnewport.com/blog/2012/01/29/closing-your-interests-opens-more-interesting-opportunities-the-power-of-diligence-in-creating-a-remarkable-life/?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+StudyHacks+%28Study+Hacks%29&utm_content=Google+Reader
http://calnewport.com/blog/2012/01/29/closing-your-interests-opens-more-interesting-opportunities-the-power-of-diligence-in-creating-a-remarkable-life/?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+StudyHacks+%28Study+Hacks%29&utm_content=Google+Reader
February 3, 2012 at 18:00 |
moises
moises
In the game of chess, zugzwang is a technical term. In German, it literally means the obligation to move, and thus refers to the rule that you aren't allowed to pass your turn but must always move something. Specifically, zugzwang talks about the semi-rare position where you not only have no good moves, but in fact any move is worse that doing nothing. But since doing nothing is disallowed, you must pay the piper.
In life, zugzwang - a situation where you must act to your detriment - doesn't exist. If it's better not to act, then don't. If your body or mind requires rest, then rest. Only people are too often caught up in doing that they don't realize the Zug is optional.
In life, zugzwang - a situation where you must act to your detriment - doesn't exist. If it's better not to act, then don't. If your body or mind requires rest, then rest. Only people are too often caught up in doing that they don't realize the Zug is optional.
February 4, 2012 at 15:33 |
Alan Baljeu
Alan Baljeu
There is a Zen teaching that says “The most important thing is remembering the most important thing.”
February 4, 2012 at 22:57 |
michael
michael
Speaking about religious connotations, I have read today interesting chapter on time management in the book The rule of Benedict for beginners: spirituality for daily life (part IV: Benedictine time management: full agenda, but never busy). You can read part of this chapter on google books (http://books.google.com/books?id=F4sQ1YZ5kQIC go to page 71). Very interesting inspirations.
February 5, 2012 at 21:38 |
Daneb
Daneb
Daneb: I had a look and I agree. Some good points to reflect on. (For anyone else considering it you need page 71 on)
February 6, 2012 at 11:42 |
michael
michael
It won't let me get beyond p. 24. What am I doing wrong?
February 6, 2012 at 14:21 |
Mark Forster
Mark Forster
Go to the second table of contents page, and click on a link to the chapter.
February 6, 2012 at 14:28 |
Alan Baljeu
Alan Baljeu
No, still doesn't work for me. Maybe there's a copyright restriction on the preview in the UK.
February 6, 2012 at 14:44 |
Mark Forster
Mark Forster
Mark: it can be restricted, try also to search for the term "time management" within the book.
February 6, 2012 at 15:03 |
Daneb
Daneb
Daneb: It comes up with "No preview available for this page" for each result.
I tried the search on Amazon.com and managed to find about half the pages!
I tried the search on Amazon.com and managed to find about half the pages!
February 6, 2012 at 15:22 |
Mark Forster
Mark Forster
Google knows that copyright rules vary with country, but not all the details. Lately, it's been playing it safe.
(Insert several hours looking at St. Benedict's rules and Book of Common Prayer and Daily Office and such.)
(Insert several hours looking at St. Benedict's rules and Book of Common Prayer and Daily Office and such.)
February 6, 2012 at 16:07 |
Cricket
Cricket
For those unfortunately restricted, here's my capsule summary/interpretation:
The author seeks to apply Benedictine principles of living to his own life, and more generally to any situation. In time management, we have our day divided into definite sections including work, prayers, and recreation. These times should be scheduled, but the schedule can flex. It's more important to maintain the habit of not skipping anything than it is to maintain the schedule. Don't skip recreation because you're late, and don't go crazy trying to keep to the schedule.
Your schedule should be designed to fit your context. It's not necessary to do the Benedictine 7 prayers per day (or whatever). Do what makes sense for where you are. But have balance and a schedule. This principle applies equally though in different ways to monks, executives, housewives, and professors on sabbatical. Not having a scheduled routine is a recipe for an imbalance of excessive work or laziness, or whatever.
Nevertheless, if the time approaches to end work, end it deliberately on schedule. Be mindful to focus your thoughts on what you are doing, not what you were doing. Also, always be ready to tackle something when it comes up. Either do it immediately or at the soonest opportunity. Postponing duty is just a way to add to your mental burden.
The author seeks to apply Benedictine principles of living to his own life, and more generally to any situation. In time management, we have our day divided into definite sections including work, prayers, and recreation. These times should be scheduled, but the schedule can flex. It's more important to maintain the habit of not skipping anything than it is to maintain the schedule. Don't skip recreation because you're late, and don't go crazy trying to keep to the schedule.
Your schedule should be designed to fit your context. It's not necessary to do the Benedictine 7 prayers per day (or whatever). Do what makes sense for where you are. But have balance and a schedule. This principle applies equally though in different ways to monks, executives, housewives, and professors on sabbatical. Not having a scheduled routine is a recipe for an imbalance of excessive work or laziness, or whatever.
Nevertheless, if the time approaches to end work, end it deliberately on schedule. Be mindful to focus your thoughts on what you are doing, not what you were doing. Also, always be ready to tackle something when it comes up. Either do it immediately or at the soonest opportunity. Postponing duty is just a way to add to your mental burden.
February 6, 2012 at 17:17 |
Alan Baljeu
Alan Baljeu
Thanks, Alan, for a very lucid summary.
February 6, 2012 at 18:24 |
Mark Forster
Mark Forster
My own interpretation and emphasis:
Improving the Quality of the Day using a Benedictine approach to Time Management
In the Benedictine approach:
First, an ordered division of the day which befits one's situation- a bell to indicate beginning or quitting some activity - creates an essential rhythm; an attitude of not "finishing" but of attention to the task, and taking seriously periods of concentration and of relaxation, of exertion followed by ease.
The energy of these "seasons" of the day is different and produces it's own type of fruit. The author suggests tasks that require concentration, attention and energy are done first in the day, so emails and phone calls are done later. Moments of play and doing nothing must be built in to avoid unhappiness and anxiety and foster creativity, commitment and motivation.
For Benedictines the parts of the day: Matins, Prime - time to order our thoughts and attitudes, Lauds, Sext - time to reorient ourself, Noon - take a break, Vespers - reconcile ourselves with tensions and failures and then re-creation, Compline - to reflect. An agenda which is filled but not busy.
Second, the book refers to 4 skills:
- the art of beginning
when the bell is sounded one does not linger, because the art of beginning is tricky as we tend adopt postponing, hesitating behaviours - externally we have conformed to the bell but not internally
- the art of quitting
The most important reason to quit in the right manner is to begin something else in the right way. Our inclination is to keep working and not take a break, but this erodes freshness and liveliness. Positive work going well is also stopped before we become empty and squeezed of vitality. Again, internally the business should stop, not just the outer activity. Conversation for example is stopped before it becomes driveling or forced. Quitting enables one to open up to the beauty of the present lest one be stuck in a swamp of grumbling and irritations from earlier mishaps and annoyances. You then have a better experience of the world and you take a refreshed and more pleasant mind to the next stage.
- the right attitude between beginning and quitting
The past is over, what is yet to come needs attention later, (and doesn't get it if we are distracted by it now) and the task before us does not get our full attention. This deprives the moment of our energy and leaches away quality. Benedictine working turns attention away from what has been and from what is to come. Even with a full agenda be relaxed with dignity. (A footnote refers to "Experiencing the Now Differently" - which reminded me of Eckhart Tolle's writings)
- the art of a respectful attitude toward the "seasons" of the day
It matters how you begin your day and how you end it. They will effect the day and the night. Aim to do both beautifully and attentively to create more peace and stability. Ways to mark the beginning, middle and end may help.
Improving the Quality of the Day using a Benedictine approach to Time Management
In the Benedictine approach:
First, an ordered division of the day which befits one's situation- a bell to indicate beginning or quitting some activity - creates an essential rhythm; an attitude of not "finishing" but of attention to the task, and taking seriously periods of concentration and of relaxation, of exertion followed by ease.
The energy of these "seasons" of the day is different and produces it's own type of fruit. The author suggests tasks that require concentration, attention and energy are done first in the day, so emails and phone calls are done later. Moments of play and doing nothing must be built in to avoid unhappiness and anxiety and foster creativity, commitment and motivation.
For Benedictines the parts of the day: Matins, Prime - time to order our thoughts and attitudes, Lauds, Sext - time to reorient ourself, Noon - take a break, Vespers - reconcile ourselves with tensions and failures and then re-creation, Compline - to reflect. An agenda which is filled but not busy.
Second, the book refers to 4 skills:
- the art of beginning
when the bell is sounded one does not linger, because the art of beginning is tricky as we tend adopt postponing, hesitating behaviours - externally we have conformed to the bell but not internally
- the art of quitting
The most important reason to quit in the right manner is to begin something else in the right way. Our inclination is to keep working and not take a break, but this erodes freshness and liveliness. Positive work going well is also stopped before we become empty and squeezed of vitality. Again, internally the business should stop, not just the outer activity. Conversation for example is stopped before it becomes driveling or forced. Quitting enables one to open up to the beauty of the present lest one be stuck in a swamp of grumbling and irritations from earlier mishaps and annoyances. You then have a better experience of the world and you take a refreshed and more pleasant mind to the next stage.
- the right attitude between beginning and quitting
The past is over, what is yet to come needs attention later, (and doesn't get it if we are distracted by it now) and the task before us does not get our full attention. This deprives the moment of our energy and leaches away quality. Benedictine working turns attention away from what has been and from what is to come. Even with a full agenda be relaxed with dignity. (A footnote refers to "Experiencing the Now Differently" - which reminded me of Eckhart Tolle's writings)
- the art of a respectful attitude toward the "seasons" of the day
It matters how you begin your day and how you end it. They will effect the day and the night. Aim to do both beautifully and attentively to create more peace and stability. Ways to mark the beginning, middle and end may help.
February 6, 2012 at 22:31 |
michael
michael
I do have reservations about this method. The main one is that St Benedict wrote his rule for monks. He didn't have any intention of his rule being applied to laypeople, because the whole point of the rule was to reform and reorganize monasticism so that it attracted laypeople. That is to say it attracted laypeople so that they didn't stay as laypeople any longer but became monks.
To put forward Benedict's rule as a suitable rule for modern day lay-people is therefore an anomaly. I'm sure the administrative officials, merchants and similar of what was left of the Western Roman empire after its conquest by the "barbarians" (i.e. my ancestors) were just as busy as we are. And many of them were profoundly Christian too. But Benedict never addressed his rule to them.
To put forward Benedict's rule as a suitable rule for modern day lay-people is therefore an anomaly. I'm sure the administrative officials, merchants and similar of what was left of the Western Roman empire after its conquest by the "barbarians" (i.e. my ancestors) were just as busy as we are. And many of them were profoundly Christian too. But Benedict never addressed his rule to them.
February 7, 2012 at 14:14 |
Mark Forster
Mark Forster
Benedict wrote a rule for monastic living. I don't see that disqualifies its adaptation to reflective modern living; you have to consider the content.
February 7, 2012 at 20:11 |
Alan Baljeu
Alan Baljeu
Well, of course the exact application for normally living modern people is not possible. But on the other hand - I believe that hardly any other written rules than those of St. Benedict (except Bible and Roman law) had so immense impact on functioning of today cultural institutions, although indirect.
These monasteries and their structure held as a model (as for rules, structure, hierarchy, obedience, member inclusion and exclusion etc.) for almost all new institutions which appeared from late medieval times, from universities to various types of professional organizations, and later manufactories. I believe that especially notion of work and its relation to leisure/education/free or spiritual time is hardly influenced by this. And also structure of day time and activities, which later evolved into notion of "time management".
But - to be clear - I am speaking about real rules of St. Benedictus. These above mentioned "methods" are inferences and modern interpretations of author of the book (Mr. Derkse), not Benedict. Still, I consider many of them useful - a.o. those empasized by Michael and Alan above.
These monasteries and their structure held as a model (as for rules, structure, hierarchy, obedience, member inclusion and exclusion etc.) for almost all new institutions which appeared from late medieval times, from universities to various types of professional organizations, and later manufactories. I believe that especially notion of work and its relation to leisure/education/free or spiritual time is hardly influenced by this. And also structure of day time and activities, which later evolved into notion of "time management".
But - to be clear - I am speaking about real rules of St. Benedictus. These above mentioned "methods" are inferences and modern interpretations of author of the book (Mr. Derkse), not Benedict. Still, I consider many of them useful - a.o. those empasized by Michael and Alan above.
February 7, 2012 at 20:24 |
Daneb
Daneb
Daneb:
Hmm.. maybe you're right, but the Rule of St Benedict has one chapter on the subject of work out of a total of 73, and that chapter consists in its entirety of :
"Idleness is the enemy of the soul; and therefore the brethren ought to be employed in manual labor at certain times, at others, in devout reading. Hence, we believe that the time for each will be properly ordered by the following arrangement; namely, that from Easter till the calends of October, they go out in the morning from the first till about the fourth hour, to do the necessary work, but that from the fourth till about the sixth hour they devote to reading. After the sixth hour, however, when they have risen from table, let them rest in their beds in complete silence; or if, perhaps, anyone desireth to read for himself, let him so read that he doth not disturb others. Let None be said somewhat earlier, about the middle of the eighth hour; and then let them work again at what is necessary until Vespers.
"If, however, the needs of the place, or poverty should require that they do the work of gathering the harvest themselves, let them not be downcast, for then are they monks in truth, if they live by the work of their hands, as did also our forefathers and the Apostles. However, on account of the faint-hearted let all things be done with moderation.
"From the calends of October till the beginning of Lent, let them apply themselves to reading until the second hour complete. At the second hour let Tierce be said, and then let all be employed in the work which hath been assigned to them till the ninth hour. When, however, the first signal for the hour of None hath been given, let each one leave off from work and be ready when the second signal shall strike. But after their repast let them devote themselves to reading or the psalms.
"During the Lenten season let them be employed in reading from morning until the third hour, and till the tenth hour let them do the work which is imposed on them. During these days of Lent let all received books from the library, and let them read them through in order. These books are to be given out at the beginning of the Lenten season.
"Above all, let one or two of the seniors be appointed to go about the monastery during the time that the brethren devote to reading and take notice, lest perhaps a slothful brother be found who giveth himself up to idleness or vain talk, and doth not attend to his reading, and is unprofitable, not only to himself, but disturbeth also others. If such a one be found (which God forbid), let him be punished once and again. If he doth not amend, let him come under the correction of the Rule in such a way that others may fear. And let not brother join brother at undue times.
"On Sunday also let all devote themselves to reading, except those who are appointed to the various functions. But if anyone should be so careless and slothful that he will not or cannot meditate or read, let some work be given him to do, that he may not be idle.
"Let such work or charge be given to the weak and the sickly brethren, that they are neither idle, nor so wearied with the strain of work that they are driven away. Their weakness must be taken into account by the Abbot."
Hmm.. maybe you're right, but the Rule of St Benedict has one chapter on the subject of work out of a total of 73, and that chapter consists in its entirety of :
"Idleness is the enemy of the soul; and therefore the brethren ought to be employed in manual labor at certain times, at others, in devout reading. Hence, we believe that the time for each will be properly ordered by the following arrangement; namely, that from Easter till the calends of October, they go out in the morning from the first till about the fourth hour, to do the necessary work, but that from the fourth till about the sixth hour they devote to reading. After the sixth hour, however, when they have risen from table, let them rest in their beds in complete silence; or if, perhaps, anyone desireth to read for himself, let him so read that he doth not disturb others. Let None be said somewhat earlier, about the middle of the eighth hour; and then let them work again at what is necessary until Vespers.
"If, however, the needs of the place, or poverty should require that they do the work of gathering the harvest themselves, let them not be downcast, for then are they monks in truth, if they live by the work of their hands, as did also our forefathers and the Apostles. However, on account of the faint-hearted let all things be done with moderation.
"From the calends of October till the beginning of Lent, let them apply themselves to reading until the second hour complete. At the second hour let Tierce be said, and then let all be employed in the work which hath been assigned to them till the ninth hour. When, however, the first signal for the hour of None hath been given, let each one leave off from work and be ready when the second signal shall strike. But after their repast let them devote themselves to reading or the psalms.
"During the Lenten season let them be employed in reading from morning until the third hour, and till the tenth hour let them do the work which is imposed on them. During these days of Lent let all received books from the library, and let them read them through in order. These books are to be given out at the beginning of the Lenten season.
"Above all, let one or two of the seniors be appointed to go about the monastery during the time that the brethren devote to reading and take notice, lest perhaps a slothful brother be found who giveth himself up to idleness or vain talk, and doth not attend to his reading, and is unprofitable, not only to himself, but disturbeth also others. If such a one be found (which God forbid), let him be punished once and again. If he doth not amend, let him come under the correction of the Rule in such a way that others may fear. And let not brother join brother at undue times.
"On Sunday also let all devote themselves to reading, except those who are appointed to the various functions. But if anyone should be so careless and slothful that he will not or cannot meditate or read, let some work be given him to do, that he may not be idle.
"Let such work or charge be given to the weak and the sickly brethren, that they are neither idle, nor so wearied with the strain of work that they are driven away. Their weakness must be taken into account by the Abbot."
February 7, 2012 at 23:24 |
Mark Forster
Mark Forster
Mark, isn`t it the same argument, like saying that only 0.5% of Bible text deals directly with love, that is why it must be only marginal issue in Christianity?
Not only this cited chapter, but all the system when put into practice makes some attitudes and some approaches to work and time. (By the way, did you also read the chapter on drinking wine? It is funny when Benedict sighs that monks should probably not drink at all, but at TODAY TIMES (=6th cent.) it is not possible to persuade them at all, if I remember correctly :-)
Ora et labora - it is how the whole rules are shortened. It means work is second most important issue...
That general evolved notion of work/time/managing etc. when using and living the rules, it is something what the original above linked book of Derkse speaks about. And what is interesting for me. Of course, you will not find any concrete tips, but the notions of schedule, repetitions, of beginnings and endings, on repeating interval of work (isn`t it close to little and often?), on attitude to difficult work which we do not believe we are able to master, or on possible shortening the time between unpleasant thought (to do unpleasant work) and starting to do this work etc etc. are valuable for me.
Not only this cited chapter, but all the system when put into practice makes some attitudes and some approaches to work and time. (By the way, did you also read the chapter on drinking wine? It is funny when Benedict sighs that monks should probably not drink at all, but at TODAY TIMES (=6th cent.) it is not possible to persuade them at all, if I remember correctly :-)
Ora et labora - it is how the whole rules are shortened. It means work is second most important issue...
That general evolved notion of work/time/managing etc. when using and living the rules, it is something what the original above linked book of Derkse speaks about. And what is interesting for me. Of course, you will not find any concrete tips, but the notions of schedule, repetitions, of beginnings and endings, on repeating interval of work (isn`t it close to little and often?), on attitude to difficult work which we do not believe we are able to master, or on possible shortening the time between unpleasant thought (to do unpleasant work) and starting to do this work etc etc. are valuable for me.
February 8, 2012 at 12:02 |
Daneb
Daneb
Daneb:
I'm not denying that people can benefit from principles they find in the text. What I am saying though is that it's advisable to remember that these principles are being taken out of context. That doesn't necessarily mean they are wrong of course.
It's also a good idea to remember that St Benedict belongs to the long tradition of abbots whose monks attempted to poison them for making the discipline too tough!
<< The notions of schedule, repetitions, of beginnings and endings, on repeating interval of work (isn`t it close to little and often?), on attitude to difficult work which we do not believe we are able to master, or on possible shortening the time between unpleasant thought (to do unpleasant work) and starting to do this work >>
Actually most of these ideas are not original to St Benedict. What he was doing was exactly the reverse of what Derkse is trying to do. He was bringing the principles by which Roman civil life had been ordered into the heretofore chaotic life of the monasteries. The notion of different hours of the day being reserved for different types of task was basic to the life of well-off Roman citizens (and of course the hours were of variable length according to the season of the year). With the increasing chaos in civil life due to barbarian rule, the monasteries became the places where Roman principles of order and service were preserved.
I'm not denying that people can benefit from principles they find in the text. What I am saying though is that it's advisable to remember that these principles are being taken out of context. That doesn't necessarily mean they are wrong of course.
It's also a good idea to remember that St Benedict belongs to the long tradition of abbots whose monks attempted to poison them for making the discipline too tough!
<< The notions of schedule, repetitions, of beginnings and endings, on repeating interval of work (isn`t it close to little and often?), on attitude to difficult work which we do not believe we are able to master, or on possible shortening the time between unpleasant thought (to do unpleasant work) and starting to do this work >>
Actually most of these ideas are not original to St Benedict. What he was doing was exactly the reverse of what Derkse is trying to do. He was bringing the principles by which Roman civil life had been ordered into the heretofore chaotic life of the monasteries. The notion of different hours of the day being reserved for different types of task was basic to the life of well-off Roman citizens (and of course the hours were of variable length according to the season of the year). With the increasing chaos in civil life due to barbarian rule, the monasteries became the places where Roman principles of order and service were preserved.
February 8, 2012 at 15:19 |
Mark Forster
Mark Forster
“Nature does not hurry, yet everything is accomplished.” ~ Lao Tzu
If this is true we should aim to be natural, not normal - I mean not act out of conditioned response but take time to reflect and see from a higher pespective. See your life with less rushing and busyness. See it with more stillness, more contemplation, more peace.
“All men’s misery’s derive from not being able to sit quietly alone in a room” (Blaise Pascal)
I'd like to propose a principle of "natural" time management that it should balance doing with stilling - time to be calm, to allow what would "stand out" from stillness. From this stillness, something stands out from a motion inside you. From Yin, Yang is created. "Only when the time is right, does the sage act".
The benefits of stilling
- you notice your urges to be active
- you notice your thoughts
- you learn to detach
- you expand awareness
- it brings calm
- it reduces expectation
The Taoist might say you should just sit and listen to the Tao. Then you will know when to act and when not to act. Stillness and action are relative, not absolute, principles. It is important to find a balance. Breathe when you feel yourself moving too fast. Slow down. Be present. Find happiness now, in this moment, instead of striving for it.
“Happiness is the absence of the striving for happiness.”
~ Chuang-Tzu