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Arnold Bennett on Why We Should “Use” Our Free Time

“Life feels so mundane,” my college friend confessed the other day, “I just go to work and pay bills.”  Sadly, as we get older, every day comes to seem the same: wake up, have your morning coffee, wait for the (yet again) late 8:30 train, do monotonous, meaningless work under the harsh fluorescent lights of a grim office that is relentlessly gray, come home, repeat.  Little— if anything— breaks up the tedium of our days.  “Adulting” is living in an eternal Groundhog Day. 

In his 1908 masterpiece of self-help How to Live on 24 Hours a Day, Arnold Bennett prescribes a potent medicine for the mundanity of modern living.  According to Bennett, the greatest tragedy of our times is that we regard 8 hours— a whole third of our existence— as simply something to “get over with.”  Though a great fraction of our time is spent working, few approach their jobs with a sense of fervor or eagerness.  As Bennett writes, “In the majority of instances he does not precisely feel a passion for his business; at best he does not dislike it.”

Worse still is the fact that we treat the other 16 hours of our day as “free time” to waste.  Of course, 8 of those 16 hours are spent sleeping but what about the other 8?  After work, we fritter away these precious moments in some trivial activity: relaxing but ultimately random reading, zombified scrolling, superficial conversation, T.V.  And so runs the unfortunate course of our finite lives: 1/3 spent sleeping, 1/3 spent working at a profession we find divorced from a transcendent cause or greater meaning, and 1/3 spent in trifling activity.  

Bennett believed our gravest mistake was making our jobs the focus of our day.  Though many of us dislike if not outright despise our jobs, we organize our lives around what we do for a living.  For most— Bennett claims— the hours from 9 to 5 constitute the day: “the ten hours preceding them and the six hours following them are nothing but a prologue and epilogue.”  We use the hours before and after work like money in a foreign country: we insist this time doesn’t “count,” so we spend it frivolously.  After all, it’s easy to spend extravagantly in Greece if the concept of a euro means nothing.

Rather than squander our finite time on Earth, Bennet argues we should use time wisely.  The forefather of self-help recommends we devote an hour and a half every other evening to some “important and consecutive cultivation of the mind.”  

But why only an hour and a half every other night?  Certainly we have more free time.

If we work a traditional 9-5, we probably have around 5-6 hours every day of “free time.”  However, we must account for our other obligations.  After commuting and grabbing our morning coffee, grocery shopping and going to the post office, making cereal for our kids and reading them bedtime stories, we probably have less than 3 hours of free time. 

So why still only commit an hour and a half every other night?

As with any worthwhile endeavor, we must start small.  An hour and a half every other night is a manageable amount.  After a few weeks of dedicated practice to our “cultivation of mind,” most of us will spend several evenings a week engaged in our activity and prefer it to the hollow pleasures of social media and T.V. watching.

But what, exactly, constitutes a “cultivation of mind”?  What should we use our hour and a half every other night for?  

Watch AFI’s 100 Greatest Movies of All Time.  Read all of Leo Tolstoy’s works.  Train for a half marathon. 

Our goals may be physical or intellectual, spiritual or emotional, the only important thing is we have a goal and that goal personally resonates with us.  We can work to realize a lifelong ambition (write a novel) or revive a long neglected hobby (collect midcentury furniture).  We can learn to speak Italian or play the piano or master the art of Szechuan cooking or aim to expand our knowledge of 18th century literature.  The only requirement is we choose something meaningful.           

Why is learning a skill or cultivating a passion or taking up a hobby so crucial?  As Bennet so eloquently explains, if you learn, say, how a symphony operates, the next time you go to a concert, you’ll have an “astonishing intensification of interest in it.”  That is the beauty of hobbies: they renew our fascination and rekindle our zest for existence. 

Posted on by Asia Lenae · 2 Comments

Seneca on How To Remain Calm Amidst a Sea of Troubles

Life is a sea of frustration: we can’t seem to find our car keys when we’re already 20 minutes late for work, we pour a bowl of cereal only to discover we have no milk.

How do we react when things don’t go our way?

Most often, with flames of anger and red-hot rage. 

We hurl our coach cushions while we desperately search for our keys; we curse the cruel universe (and our inconsiderate roommate who never refills anything) for making us have to go to the grocery store first thing in the morning.  The most minor mishap can send us into a tantrum, though we should be far more mature for someone of middle age.

Why do the smallest, most insignificant things possess the power to make us so angry?

According to Seneca, father of Stoicism, anger is not an explosion of uncontrollable passions— it’s the result of an error in reasoning.  We rant and rave when our expectations collide with reality.  For example, when we were expecting to spend our Saturday soaking in the sun only to learn that the weather forecast predicts gray skies and relentless rain.  Or consider the romantic arena: we only pout and lock ourselves in our room when our husband forgets our anniversary because we expected him to romance us with extravagant gifts, a diamond necklace perhaps, or two round-trip tickets to Tahiti.

In his ever-edifying The Consolations of Philosophy, Alain de Botton suggests anger isn’t an inextinguishable wildfire— it can be contained.  According to Botton, who famously finds solutions to contemporary problems in the wrinkled pages of art, literature and philosophy, Seneca’s stoicism can stamp out our embers of exasperation before they burst into full-blown flames of rage.  Rather than expect too much from the world, we would be wise to lower our expectations and take a grimmer view of reality.

To illustrate his point, Botton uses one of Seneca’s acquaintances, Vedius Pollio.  A wealthy man from ancient Rome, Pollio lived in a world of grand gardens, gold-gilded palaces, extravagant feasts, and elaborate frescoes.  Like many rich men, Pollio was accustomed to getting his way.  When one of his slaves dropped a tray of crystal glasses during a party, Pollio was so enraged that he ordered him to be thrown into a pool of lampreys.  

Was Pollio’s reaction a tad bit extreme?  Of course: most of us wouldn’t toss someone into a pool of eels for such a silly mistake.  

So why did something so trivial (a bit of broken glass) catapult a dignified man of refined manners and good breeding into such a blind rage?

His anger seems disproportionate to its cause.  Certainly, a man of his class could have replaced the crystal.  With the commanding wave of a hand, Pollio could have had one of his hundred servants come and sweep up the shattered dishes.  Logically, there’s no reason a few broken glasses had to ruin the revelry of the evening.

However, Botton argues there’s rationale behind Pollio’s seeming irrationality: “Pollio was angry for an identifiable reason: because he believed in a world in which glasses do not get broken at parties.”  In other words, his reality (my clumsy slave tripped and smashed my precious crystal) didn’t meet his expectations (my party will proceed smoothly).  

If we want to be calm and generally content, we must learn to expect less of life.  Rather than expect circumstances to unfold according to our carefully-orchestrated plans, we should rip a page from the Stoic survivalist handbook and prepare for the worst to happen.  If— like Pollio— we’re hosting a dinner party, we should anticipate things will not go smoothly: guests will arrive that didn’t RSVP, we’ll run out of champagne, our guests will inevitably have trouble finding topics of conversation and suffer a few awkward silences as they nibble crackers and brie.

Ultimately, Stoicism suggests we relinquish rose-colored romanticism and accept reality.  No matter what, our time on this planet will be filled with rude people, interminably long lines, stolen credit card information, delayed flights, flat tires, and human stupidity.  If, as Botton writes, we reconcile ourselves to life’s necessary imperfectability, we’ll be less angry (and less likely to fling a helpless servant into a pool of lampreys). 

Posted on by Asia Lenae

Schopenhauer on Art as an Antidote to our Greatest Affliction

What is philosophy for?  For many, philosophy is a lofty subject only meant to be studied by tweed-jacketed professors in the university hall.  The word “philosopher” conjures images of men in ancient Greece or Rome who have white beards and wear long, flowy robes.  Philosophy isn’t for ordinary people like mailmen and school teachers— it’s reserved for great intellects like Nietzsche and Socrates and Plato.  Philosophers are a privileged class who have the time to ponder life’s big questions (who am I?/what am I meant to do?).

However, in his charming The Consolations of Philosophy, Alain de Botton argues just the opposite: philosophy is simply the study of how to live well.  A delightful little volume organized by afflictions such as “heartbreak,” “unpopularity,” and “not having enough money,” The Consolations of Philosophy rests on the premise that philosophy is a form of medicine.  The words of a great thinker can have restorative properties.  In this 2000 classic, the irresistibly intelligent Botton sifts through thousands of years of collective wisdom to find the wisest minds’ remedies for our most common problems.  

Do you only have $5 in your bank account, but long for luxurious pleasures such as Birkin bags and champagne-soaked meals at Michelin star restaurants?  A dose of Epicurus will remind you that happiness isn’t always found in the extravagant excesses of materialism.  Have you been driven to the brink of insanity by such tragic events as losing a loved one or such petty frustrations as losing your car keys?  Dr. Botton would write you a prescription for the Stoic philosopher Seneca.

Of all the difficulties in the modern world, loneliness is probably our most widespread problem.  In a recent national survey of American adults, 36% of respondents reported feeling lonely “frequently” or “almost all the time.”  More Americans are spending time alone than ever before.

Why do rates of loneliness run rampant?  Some blame our modern alienation on the advent of social media (after all, why bother with complicated, occasionally dull human interaction when TikTok provides dizzying dopamine-fueled hits of cheap entertainment?); others blame the capitalist rat race for money and status.  Certainly, our sense of isolation only worsened during the pandemic.

Luckily, there is a cure for our loneliness.  If we’re lacking connection in real life, we can find companionship in the fictional worlds of art and books.  Books are medicines for our maladies, slings for our spirits, salves for our wounds.  To read a book— or observe a painting or contemplate a poem— is to see our own lives reflected back to us.  By expressing their particular experience, the artist illuminates an aspect of the greater human experience.  Though Tolstoy wrote Family Happiness using his own experience of marriage, the modern woman who finds herself disenchanted with domesticity can still see herself in Masha’s tale.  Books remind us other people have felt our feelings and thought our thoughts, even if it was many centuries ago.  Referencing the great German philosopher Arthur Schopenhauer, Botton notes:

“We do have one advantage over moles.  We may have to fight for survival and hunt for partners and have children as they do, but we can in addition go to the theatre, the opera and the concert hall, and in bed in the evenings, we can read novels, philosophy and epic poems— and it is in these activities that Schopenhauer located a supreme source of relief from the demands of the will-to-life.  What we encounter in works of art and philosophy are objective versions of our own struggles, evoked and defined in sound, language, or image.  Artists and philosophers not only show us what we have felt, they present our experiences more poignantly and intelligently than we have been able; they give shape to aspects of our lives that we recognize as our own, yet could never have understood so clearly on our own.  They explain our condition to us, and thereby help us to be less lonely with, and confused by it.  We may be obliged to continue burrowing underground, but through creative works, we can at least acquire moments of insights into our woes, which spare us feelings of alarm and isolation (even persecution) at being afflicted by them.  In their different ways, art and philosophy help us, in Schopenhauer’s words, to turn pain into knowledge.”  

Ultimately, art dispels the illusion that we are alone in our struggles.  The dispirited can discover hope in the Letters of Vincent Van Gogh; the love sick can find solace in sonnets written by a Renaissance man nearly a half millennia ago.  Or as Botton writes, a snubbed suitor can find consolation in Goethe:

“By reading a tragic tale of love, a rejected suitor raises himself above his own situation; he is no longer one man suffering alone, singly and confusedly, he is part of a vast body of human beings who have throughout time fallen in love with other humans in the agonizing drive to propagate the species.  [By reading], his suffering loses a little of its sting.” 

Posted on by Asia Lenae · 1 Comment

Anne Morrow Lindbergh on How All Phases of Love Are Equally Valid

All life is motion: electrons circle an atom’s nucleus, planets hurl through space.  Earth turns on its axis at a speed of roughly 1,000 miles per hour: day dissipates into night, night disappears into day.  Life hibernates in winter only to be reawakened in spring.  Nothing is stable— not even the ground beneath our feet.  Seas crash into shorelines, transforming mighty mountains into minuscule grains.  The land we stand on isn’t steady and unchanging— it’s composed of constantly shifting Tectonic plates.  We imagine life is static but if we observed a map of our Earth 250 million years ago, it would look entirely different from what it does today.

The only constant in life is change yet nothing terrifies us more than the idea that things never remain the same.  In love, we’re especially resistant to change.  The moment we sense a shift in our relationship, we become overcome by a paralyzing sense of dread.  Maybe after a few years together, our sex has become less imaginative and less frequent.  Maybe our calendars are no longer bursting with social activities and soirées and concerts and comedy shows and parties.  Maybe our love life seems like a pathetic exercise in monotony.

In the stable security of a long-term relationship, we yearn for the rapturous intoxication of young romance.  What happened to the all-night conversations, the giddy school girl excitement of getting a text message from our beloved?  What happened to the intense, impassioned, “I need to have you” sex? 

In her immeasurably insightful book Gift from the Sea, Anne Morrow Lindbergh suggests it is natural for some of the fervor in a relationship to fade.  In much the same way that a flower wilts in winter, our romance will occasionally decay.  Nothing lasts, all is flux, all is change.  But there’s no need to worry.  Our love will be reborn in another form in the spring.  

Lindbergh spent nearly half a century married to aviator and American hero Charles Lindbergh, the first man to fly across the Atlantic alone.  In their 45 years together, Anne learned firsthand the trials and tribulations of being one half of a couple.  In a lyrical passage of uncommon insight and uncommon beauty, Morrow concedes that nothing— not even love— is everlasting:

“The ‘veritable life’ of our emotions and our relationships…is intermittent.  When you love someone you do not love them all the time, in exactly the same way, from moment to moment.  It is an impossibility.  It is even a lie to pretend to.  And yet this is exactly what most of us demand.  We have so little faith in the ebb and flow of life, of love, of relationships.  We leap at the flow of the tide and resist in terror its ebb.  We are afraid it will never return.  We insist on permanency, on duration, on continuity; when the only continuity possible, in life as in love, is in growth, in fluidity— in freedom, in the sense that the dancers are free, barely touching as they pass, but partners in the same pattern. The only real security is not in owning or possessing, not in demanding or expecting, not in hoping, even.  Security in a relationship lies neither in looking back to what is was in nostalgia, nor forward to what it might be in dread or anticipation, but living in the present relationship and accepting it as it is now.  For relationships, too, must be like islands.  One must accept them for what they are here and now, within their limits— islands, surrounded and interrupted by the sea, continually visited and abandoned by the tides.  One must accept the security of the winged life, of ebb and flow, of intermittency.”

Ultimately, life is a pendulum that swings between opposite poles: hope and despair, joy and sorrow.  The Lindberghs understood this fact perhaps more than any other couple.  In their 45 years together, they experienced agony and ecstasy, storms of adversity and moments of calm.  Called the “First Couple of the Skies,” Charles and Anne seemed to live a charmed life: over the course of their career, they flew tens of thousands of miles across four continents to explore transatlantic air routes.  Their work took them everywhere from the Orient to the Amazon jungle.  Both Charles and Anne were celebrated as heroes.

Despite their many triumphs, tragedy struck when their 20 month year old son, Charles, was kidnapped from his nursery and killed in the spring of 1932.  Besides having to cope with the unimaginable loss of their son, Charles and Anne had to endure the ensuing media frenzy and the paparazzi’s unremitting flashbulbs.

Much like life, our relationships pass through cycles.  The obsessive infatuation of a crush will eventually give way to steady companionship after a few years.  At times, the flames of passion will burn ferociously; at others, our desire will only be a few smoldering embers.  Over the course of a relationship, there will be affectionate nicknames and four-letter words, amorous whispers and  enraged screams, moments of domestic bliss and nights soaked in tears.  We must not glorify the honeymoon phase or fear our relationship changing as we get older.  Each phase of life, each phase of love has its own lessons to teach us.  As Morrow writes,

“Perhaps this is the most important thing for me to take back from beach-living: simply the memory that each cycle of the tide is valid; each cycle of the wave is valid; each cycle of a relationship is valid.”

Want more wisdom from the lovely Lindbergh?  Read the pioneering aviator on love’s many phases,  why we should seek solitude and why we should shed the shell of our ordinary lives and go to the beach.  

Posted on by Asia Lenae · 2 Comments

Anne Morrow Lindbergh on Why We Should Seek Out Solitude

In our extroverted society, there’s no greater compliment than being called “sociable.”  We worship those who are gregarious and genial.  We aim to be the “life of the party” who charms with his clever jokes and interesting anecdotes— not the awkward loner shuffling his feet and staring at his phone.  Being popular and well-liked is a sign of good character; keeping to yourself is deemed pathological.

Though it is important to build relationships with others, it’s just as important— perhaps even more so— to build a relationship with ourselves.  In her classic guide to creative, contemplative living, Gift from the Sea, Anne Morrow Lindbergh suggests solitude is an oasis amidst the hustle and bustle of the modern world.  In one of the most gracefully observed chapters “Moon Shell,” she argues we must wake up from the collective delusion that we are anything but alone:

“We are all in the last analysis, alone.  And this basic state of solitude is not something we have any choice about.  It is, as the poet Rilke says, ‘not something that one can take or leave.  We are solitary.  We may delude ourselves and act as though this were not so.  That is all.  But how much better is it to realize that we are so.'”

Is there anything that fills us with more terror than being alone?  Most of us would do anything to avoid being by ourselves: we crowd our calendars with constant busyness, plans and parties; we stay in toxic relationships; we engage in empty-headed chatter and pointless conversations with people we don’t care about.  Indeed, when we have no choice but to be alone— all our friends are busy, we’re stuck sick at home— we seek solace in the hypnotizing blue light of our phones.  Rather than endure a single moment of soundlessness, we mindlessly scroll through social media in search of cheap entertainment.  We can’t imagine going on a walk without headphones or cleaning our apartment without a podcast playing in the background. 

In a 1955 passage that is perhaps even more timely today, Lindbergh laments our lost ability to sit still with the self:

“Naturally, how one hates to think of oneself as alone.  How one avoids it.  It seems to imply rejection or unpopularity.  An early wallflower panic still clings to the word.  One will be left, one fears, sitting in a straight-backed chair, alone while the popular girls are already chosen and spinning around the dance floor with their hot-palmed partners.  We seem so frightened today of being alone that we never let it happen.  Even if family, friends, and movies should fail, there is still the radio or television to fill up the void.  Women, who used to complain of loneliness, need never be alone any more.  We can do our house-work with soap-opera heroes at our side.  Even day-dreaming was more creative than this; it demanded something of oneself and it fed the inner life.  Now, instead of planting our solitude with our own dream blossoms, we choke the space with continuous music, chatter, and companionship to which we do not even listen.  It is simply there to fill the vacuum.  When the noise stops there is no inner music to take its place.”

Despite our distaste for our own company, artists and writers throughout time have understood that silence and solitude are the seedbeds of creativity.  The mind needs quiet time to imagine, to invent, to devise and to dream.  Magnanimous spirit Brenda Ueland believed inspiration most often visited in idle moments when we were alone and not doing much of anything (“The imagination needs moodling,— long, inefficient, happy idling, dawdling and puttering,” she wrote in If You Want to Write, her middle finger to the capitalistic cult of productivity).  

Not only does alone time nurture the seeds of creativity, it is a means of solidifying the self.  In the pandemonium of day-to-day life, our desires and beliefs are drowned out by the ceaseless chatter of the world.  But in moments of introspection, we can define our own tastes, develop our own thoughts, make up our own minds about what matters most.  Solitude is a source of replenishment and renewal.  Like negative space in a painting, it brings balance to the composition of our lives and defines the boundaries of the soul.  Life remerges more vital, more vibrant when we’re alone:

“It is a difficult lesson to learn today — to leave one’s friends and family and deliberately practice the art of solitude for an hour or a day or a week.  For me, the break is the most difficult.  Parting is inevitably painful, even for a short time.  It is like an amputation, I feel.  A limb is being torn off, without which I shall be unable to function.  And yet once it is done, I find there is a quality to being alone that is incredibly precious.  Life rushes back into the void, richer, more vivid, fuller than before.  It is as if in parting one did actually lose an arm.  And then, like the starfish, one grows it anew: one is whole again, complete and round — more whole, even than before, when the other people had pieces of one.”  

What does it mean to be lonely?  Common belief says we’re lonely when we’re alone.  But as any one who has felt companionless despite being at a crowded party knows, loneliness has nothing to do with physical aloneness— loneliness is not an estrangement from others, but rather, an estrangement from self.

When we’re lonely, we feel like Robinson Crusoe, stranded on a deserted island far from our fellows.  If we want to cross the vast ocean of space between ourselves and other people (to “only connect” as E.M. Forester implored over a century ago), we must explore the frontier of the self.  We can only befriend others if we first befriend ourselves.  As Lindbergh writes:

“For it is not physical solitude that actually separates one from other men, not physical isolation, but spiritual isolation.  It is not the desert island nor the stony wilderness that cuts you off from the people you love.  It is the wilderness in the mind, the desert wastes in the heart through which one wanders lost and a stranger.  When one is a stranger to oneself then one is estranged from others too.  If one is out of touch with oneself, then one cannot touch others.  How often in a large city, shaking hands with my friends, I have felt the wilderness stretching between us.  Both of us were wandering in arid wastes, having lost the springs that nourished us— or having found them dry.  Only when one is connected to one’s core is one connected to others.”

How do we recenter ourselves when we feel pulled in a million directions by the world?  For Lindbergh, the solution is solitude.  No matter how seemingly indulgent, “every person, especially every woman, should be alone sometime during the year, some part of each week, and each day.”  In a genius reframing of Virginia Woolf’s feminist masterwork, Lindbergh declares all women must have “time of their own”:

“…the answer is not in the feverish pursuit of centrifugal activities which only lead in the end to fragmentation.  Women’s life today is tending more and more toward the state William James describes so well in the German word, ‘Zerrissenheit’— ‘torn-to-pieces-hood.’  She cannot live perpetually in ‘Zerrissenheit.’  She will be shattered into a thousand pieces.  On the contrary, she must consciously encourage those pursuits which oppose the centrifugal forces of today.  Quiet time alone, contemplation, prayer, music, a centering line of thought or reading, of study or work.  It can be physical or intellectual or artistic, any creative life proceeding from oneself.  It need not be an enormous project or great work.  But it should be something of one’s own.  Arranging a bowl of flowers in the morning can give a sense of quiet in a crowded day— like writing a poem, or saying a prayer.  What matters is that one be for a time inwardly attentive.”

Posted on by Asia Lenae · 1 Comment

Anne Morrow Lindbergh on Why We Should Shed the Shell of Our Ordinary Lives & Go on a Summer Trip to the Beach

It’s been one day since I returned home from vacation and I already miss the long, languid days at the beach, the seemingly endless, formless hours stretching before me.  Most of all, I miss the sense of freedom from obligation and duty.  Monday morning and I’m back to my normal routines: writing, teaching.  Serious adult duties like emails and meetings.

What is so vital about vacationing?  According to wise and warm-hearted Anne Morrow Lindbergh, a trip to a faraway place can give us much needed time to recharge.  In the cramped corners of life, we have little space: space to rest, space to reflect, space to relax, space to dream.  Most women’s lives are a “caravan of complications.”  We juggle careers along with raising children.  We grocery shop and meal plan.  We mop floors and clear out cabinets.  We do laundry.  We sew and mend clothing.  We carpool our kids to piano and choir and soccer practice.  We pay bills and make doctor’s appointments.  As Lindbergh writes, “to be a woman is to have interests and duties, raying out in all directions…like spokes from a wheel.”  

Lindbergh suggests a serene island retreat can help us cut down on distractions and regain balance in an unbalanced world.  In her lovely book Gift from the Sea, Lindbergh writes of her own restorative retreat at Captiva Island in the early 1950s.  Far removed from the million and one obligations of her everyday life as a wife and mother, Lindbergh could finally reflect on what really mattered.  The result?  A book of timeless meditations on simplicity and solitude, love and marriage, youth and age.The state of modern woman is fragmentation.  She is tugged in a thousand directions at home, at work, as a wife to her husband, as a mother to her children.  While she’s spreading blackberry jam on her toast in the morning, she’s not delighting in the dawn or the invigorating smell of fresh coffee— she’s frantically reminding her daughter to put her math homework in her backpack and rehearsing her presentation for that day’s meeting.

Just as Alain de Botton argues traveling to new places can inspire new thoughts, Lindbergh suggests a different setting— an island paradise (or secluded mountain cabin or cottage in the country)— can teach us to live differently.  Far from our routines, we act out of the ordinary.  Rather than worry about tomorrow or obsess about yesterday, we can finally appreciate today.  Under a sweltering summer sun and Caribbean blue sky, there is only us and the reassuring crash of the sea.

On her holiday, Lindbergh finds immense peace in being an island, disconnected from the “real” world and cut off from the pressures of day-to-day living:

“How wonderful are islands!  Islands in space, like this once I have come to, ringed about by miles of water, linked by no bridges, no cables, no telephones.  An island from the world and the world’s life.  Island’s in time, like this short vacation of time.  The past and future are cut off; only the present remains.  Existence in the presence gives island living an extreme vividness and purity.  One lives like a child or a saint in the immediacy of here and now.  Every day, every act, is an island, washed by time and space, and has an island’s completion.  People, too, become like islands in such an atmosphere, self-contained, whole, serene.”

For Lindbergh, a sojourn to the sea can teach us the value of simplicity.  In the ordinary world, our lives are endlessly complicated: we have countless possessions, countless things on the calendar, countless responsibilities.  But on a beach with a small suitcase and an empty planner, we rediscover a sense of serenity.  Like a prisoner of war or monk in a monastery, we realize we don’t need much to be happy.  If we are to bring this repose to our regular lives, we must simplify.  We must ask, as Lindbergh does with lyrical lucidity, “how little, not how much, can [we] get along with.  To say— is it necessary?— when [we] are tempted to add one more accumulation to [our lives], when [we are] pulled toward one more centrifugal activity.”

Posted on by Asia Lenae

Alain de Botton on How Work Can Transform the Wilderness of the World into an Orderly Garden

Dictators rise to power.  Countries wage war.  Economies crash.  Streets erupt in civil unrest.  Much of the world is mayhem and madness.

In his infinitely illuminating guide to finding value and purpose, The Meaning of Life, British philosopher Alain de Botton suggests that— though life is often an unmanageable mess— work can give us a consoling sense of tidiness.  At home, many of our problems are complicated: we might find it impossible to summon the stamina and enthusiasm to sleep with our partner after a long day at work and two decades of marriage; we might harbor homicidal fantasies of killing our teenage son for— yet again— not washing his dirty dishes; we might struggle to find time for ourselves amidst the endless demands of raising children.

But at work, we can “get on top of a problem and finally resolve it.”  The doctor can diagnose an illness and prescribe medicine.  The entrepreneur can pitch an idea to investors, design innovative new products and fill holes in the market.  The plumber can fix leaky pipes and broken toilets.

Most of life is dictated by things beyond our command: natural disasters, politics, stock markets.  But at work, we’re no longer powerless.  We might not be able to control whether a deadly hurricane devastates the Gulf Coast or who wins the next presidential election, but we can teach our students how to solve a system of equations using the substitution method and lead a meeting of directors with poise and self-assurance.  

In this life, there’s many things we cannot know: why we were born, when we’ll die, the purpose of it all.  We can’t know why humans have 23 chromosomes or why— of Earth’s 8.7 million species— the ability to formulate thoughts into words belongs to us alone.  We can never fully understand ourselves or unravel the mysteries of other people.

But through our work, we can know at least one subject in great detail.  A biochemist can understand how CRISPR can genetically engineer cells.  An art professor can give riveting lectures on the bold, expressive colors of Van Gogh and explain the cultural significance of Picasso.  A sommelier can decipher the exact year the grapes of a vintage Merlot were harvested and detect that they originated in Bordeaux.  By becoming an expert in a particular field, we can— to paraphrase Susan Orlean — whittle the world down to a more manageable scope.

Though many of us resent having to go to an office, work is crucial to our contentment.  Without work, we’d be lost in the wilderness with no sense of direction, no meaning, no purpose.  Weeds would overgrow; bushy brambles would choke our path; there would be no water or food for nourishment.  But in the lovely words of Botton, work can help us create a harmonious, comprehensible garden from a tiny portion of the wild surrounding forest.  When we devote ourselves to something larger, we bring a pleasing order and symmetry to our existence.  Work transforms weed-engulfed fields into beautiful botanical arrangements.

Want more advice on how to make meaning in a meaningless world?  Read Botton on how to be a better storyteller, how to define meaningful work, how to find authentic work, and how work is an expression of our better selves.  Want to learn more about work?  Revisit groundbreaking psychologist Mihaly Csikszentmihalyi on why work is essential to happiness and poet, painter, and philosopher Kahlil Gibran on labor as a form of love.

 

Posted on by Asia Lenae · 3 Comments

Alain de Botton on How to be a Better Storyteller

We usually think of storytellers as novelists, playwrights, screenwriters.  However, we’re all writers of the story of our lives.  As British philosopher Alain de Botton writes in his wise, wonderful addition to the School of Life library, The Meaning of Life,  “we may not be publishing our stories, but we are writing them nevertheless.  Every day finds us weaving a story about who we are, where we are going, and why events happened as they did.”

Sadly, most of us are merciless narrators: we downplay our accomplishments, we foreground our flaws, we cast ourselves as detestable villains rather than lovable, if charmingly imperfect, main characters.

The stories we tell ourselves might seem like cold, hard, objective facts, but they’re merely stories, which by definition are interpretations of facts.  A break up, for example, is just a break up.  How we interpret that breakup will determine its significance.  If we tell ourselves a melodramatic, tragic story (“He was the one; I’ll never find a good man again!”/”Now that he’s left me, I’ll die alone and be devoured in my kitchen by dozens of cats.”), we’ll a) find it impossible to move on and b) feel no motivation to leave our coach and potentially find someone else.  After all, why go out and date if our ex is the “one” and “only one” for us?  

In the end, the stories we tell determine the quality of our lives.  Below are 3 ways Botton suggests we can be better storytellers:

1. find meaning & make things cohere

In many ways, life is like a novel: there are conflicts, there are characters.  But unlike a novel, life doesn’t usually follow a neat, orderly logic.  Rarely do our conflicts build to a dramatic climax or satisfying resolution.  Events will be random and unsystematic, side characters will appear and reappear though they serve no real purpose.   A conversation with the grocery store clerk will do nothing to advance the plot of our lives or teach us some grand universal lesson.  A crow will caw without being in anyway symbolic.  Despite what we read in books and see on television, we have never met the love of our lives while shopping for gloves in a crowded New York department store on Christmas.  Compared to a novel, our stories seem hopelessly uninteresting and pointless.  Indeed, entire chapters might— at first glance— seem irrelevant:

We might spend our twenties waiting tables so we can focus on our writing only to pop champagne on our thirtieth birthday without a published novel or real “career.”

We might devote untold time, money and energy to studying law only to realize the actual practice of law is not nearly as exciting as Law & Order. 

We might invest ten years in a relationship that doesn’t work out.

We might go on date after date after date without any of our flings ever going anywhere.

Though these segments of our sagas might seem meaningless, the good storyteller weaves them into a storyline that coheres.  Rather than tell themselves a self-condemning story (“You’re an idiot for devoting a decade of your life to writing!  Now you’re thirty with no ‘career’!”), they’re kind, forgiving narrators (“You’re brave for so passionately pursing what you love instead of settling for a socially acceptable career”).

The choice of the wrong profession wasn’t an indefensible detour— it was a scenic route.  We might not have taken the most direct road to our destination, but— because we wandered from the main highway— we were able to see some breathtaking panoramic views and get a better sense of what we did want to do.

The decade-long relationship that didn’t work out wasn’t a “waste” of ten years— it was a requisite 3,650 day course on how to love and be loved, our most important work.

The countless flirtations that never metamorphosed into something more weren’t humiliating failures— they were stepping stones on the path to finding a loving, long-term partner.

2.  recognize you’re not the sole narrator of your life

Despite the much-loved myth of meritocracy, we’re not in complete control of our lives.  Whether we graduate from an Ivy League university and win the Pulitzer-prize or spend our days mopping floors and doing other people’s laundry isn’t only determined by our talent, work ethic or ability.  Our fates are influenced by many things: our parents, our families, our gender, our race, our sexual orientation, our culture, our particular moment in history.  Whether or not we have a good career and money in savings is largely dependent on the state of the economy.  Whether our industry continues to thrive or is squashed by new technology depends on consumers and tech giants in Silicon Valley.  How long we live depends on our day to day choices (what we eat, how often we exercise and rest) but also on modern medicine and genetics.

According to Botton, “the good storyteller recognizes, contrary to certain impressions, that there will always be a number of players responsible for [our life’s] negative events.”  Circumstance, chance, fate: each will contribute its share to our stories.  We might be 35 and mortgage-less— not through any fault of our own— but because, for the past few decades, wages haven’t kept up with the cost of living.  We might be single— not because we’re unattractive and completely unlovable— but because online dating has made it seem as though we have an infinite number of potential partners and, consequently, made many men less willing to settle down.

Therefore, if we want to be better storytellers, we should stop cruelly castigating ourselves for our “failures.”  As Botton so wittily writes, “Sometimes, it really will be the fault of something or someone else: the economy, our parents, the government, our enemies or sheer bad luck.”  Man may have mastered many things— fire, language, electricity, atomic energy, small pox— but he will never completely master his fate.  His story will always be cowritten by the stars.

3. be courageous enough to write your own story

Rather than possess the daring and boldness to write our own completely original scripts, most of us cowardly follow our society’s formulaic templates.  We let our lives be determined by custom and convention.  We go to college, we get a job, we get married, we have children.  We uncritically accept the standards of our family, our friends, our countrymen.  The result?  Our stories become no more than dull copies of someone else’s manuscript.

However, we don’t have to mindlessly rewrite our society’s stock stories, recycle the same tired conventions, reuse the same cliched character types— we have the power to pen our own script.  Take, for example, the official story about “success.”  Most people would say success is power and prestige, acclaim and awards: earning a six-figure salary, buying and selling companies, driving a Ferrari, landing a spot on the “30 Under 30” list at Forbes.

But we can define success for ourselves.  Maybe for us, success doesn’t possess all the glitter and glamour of celebrity.  Maybe it just means doing what has to be done with grace and dignity.  Maybe teaching school children to read is just as impressive as leading a Fortune 500 company or climbing Mt. Denali.

“Good narrators appreciate that events can count as meaningful even when they’re not recognized as such by powerful authorities,” Botton writes, “We may be holidaying in a tent rather than the Presidential suite, hanging out with our grandmother rather than a pop group…and nevertheless lay claim to a legitimately meaningful life.”

Posted on by Asia Lenae · 1 Comment

Alain de Botton on Permission

In childhood, we have no concept of permission.  If a tube of Elmer’s Glue looks interesting, we squeeze it on the floor and put it in our mouths.  If we want to be a princess, we put on our frilliest dress and steal our mother’s pearls.  If we want to build a blanket fort, we grab sheets from the linen closet and pillows from the couch.

However, as we get older, we learn the proper conduct of the adult world.  We can’t simply get up in the middle of class to go to the bathroom; we must ask first.  Similarly, we can’t speak whenever we feel the urge; we have to raise our hand.  If we disobey these rules, we get an “oops” slips and detention.

Much like school, home is governed by rules.  We must call our parents and ask permission before we can go to our best friend’s house after school.  We must get their signature before we can attend a field trip.  We must ask before opening our dad’s tools.

Growing up means becoming intimately acquainted with the most demoralizing word in the English language: “no.”  

“No, you can’t eat ice cream before lunch.”  

“No, you can’t go to your friend’s house.”  

“No, you can’t put aside studying for your geometry test because you’d rather scroll through Facebook.”

We learn that the things we desire are wrong, inappropriate, inexcusable.  It’s wrong, for example, to indulge in ice cream before a meal.  It’s wrong to scroll through social media when we have homework.  Our parents, our society, and our school teach us that our dreams and desires are meant to be delayed, if not indefinitely postponed.  We can only have the decadent hot fudge sundae after we eat our chicken and kale.  We can only update our status after we find the missing angle of a triangle.

In many ways, delaying the gratification of a desire is an important life skill.  If we want to achieve any worthwhile goal, there will be times when we have to be patient and exercise self-control.  We could never lose weight, for example, if we succumbed to every urge to eat chocolate cake instead of stick to our meal plan of lean proteins and vegetables.

However, as we get older, we become too skilled in the art of self-denial.  Rarely— if ever— do we indulge in our wants.  We become too strict, too stern, too punitive with ourselves.  Obsessed with a lovely winter coat we always see in the department store window?  Oh no, we could never treat ourselves to something so unnecessary and expensive.  Daydream about strolling through Provence’s rolling lavender hills?  No, we could never spend thousands of dollars on something so frivolous as a single vacation.

Over the years, we come to believe that what we want is fundamentally wrong:

It would be “wrong” to leave a marriage of twenty years, even though most nights our “marriage” consists of two sorrowful strangers sitting in silence at the dinner table.

It would be “wrong” to date the out-of-work actor with nothing financial to offer when we could date a man with an impressive job and six-figure income.

It would be “wrong” to leave our stable job to join the PeaceCorps.

It would be “wrong” to abandon our family and friends to become a Buddhist monk.

It would be “wrong” to take a watercolor class just for fun.

Though we look like adults, in many ways, we’re still scared little children.  Despite our suits and brief cases, home mortgages and our 401k’s, we long for someone wiser to give us permission, to tell us what we want is “ok.”

It’s ok to leave the job, the city, the relationship.

It’s ok to pursue an unconventional career as a sculptor or photographer or filmmaker or freelance writer or multimedia artist.

It’s ok to risk everything and start your own business.

It’s ok to change careers at 35 and fall in love again at 57.

But as Alain de Botton writes in What They Forgot to Teach Us in School, his delightful new addition to his part-practical, part-philosophical series the School of Life, “There won’t ever be signs that completely reassure or permit us around a majority of courses of action in adult life.  There is no cosmic authority to allow or frown, to get angry or to punish us.  We are on our own.”  There’s no one who can give us definitive answers to life’s mysterious questions: “Yes, you should leave your girlfriend.”/ “No, you should not enroll in medical school.”  We’re no longer in school: there’s no ringing bells to tell us when to head to class, no teachers to give us lessons, no advisors to inform us what classes we need to fulfill graduation requirements, no lectures and assignments to give meaning to our ultimately meaningless existence.  Though this is terrifying on the one hand, it’s also liberating.  As Botton writes, “We’re answerable only to our best understanding of ourselves, to our self-knowledge and to our noblest intentions.”

Posted on by Asia Lenae · 1 Comment

Alain de Botton on Why We Should Set Boundaries

What is a boundary?  We hear the word all the time in psychology but few of us truly understand its meaning.  Boundaries are standards for how we expect to be treated.  Setting a boundary means clearly and confidently communicating what we need to feel happy and respected.  At home, setting a boundary might look like a parent telling their child that— after a quick snack of apple slices and peanut butter— it’s time to do their homework.  At work, setting a boundary might mean saying a strong, definitive “no” to our boundary-less boss.  In love, it might mean telling our significant other that— though we appreciate how close they are with our sister— we felt it was inappropriate to reveal so much intimate information about our latest fight with her.

If someone crosses our boundaries, there are consequences for their behavior.  Say, for example, we catch our child playing Fortnite instead of doing their homework.  “I don’t want to do long division!” they might whine as we take out their textbooks and turn off their computers.  A consequence might be banning them from video games for the rest of the week or limiting their screen time for the year.  Enforcing a consequence isn’t about retribution or punishment— it’s about teaching people how we want to be treated.  By disciplining our child in this instance, we’re sending a message: we will not tolerate tantrums or misbehavior and expect to be respected.

Though boundaries are essential to our happiness, most of us haven’t been taught how to set limits.  In the modern era, we’re more educated than almost any other generation: we can use the Pythagorean theorem to identify the length of a triangle’s sides, we can examine the themes of Anna Karenina, we can recite the fourteen points of the Treaty of Versailles.  Yet we remain woefully ignorant of crucial life skills such as how to understand ourselves, how to deal with depression, and how to express our true feelings and remain loving and respectful during a fight.

To remedy this serious shortcoming of our education, Alain de Botton, whose books I write of often, founded the School of Life, a global organization dedicated to developing emotional intelligence.  In the latest addition to the series, A More Exciting Life, Botton explores why we don’t set boundaries— and why we absolutely have to.

So why are so many of us hesitant to utter a firm and forceful “no”?

As with most psychological topics, the answer lies in our childhood.  According to Botton, those who have trouble setting boundaries in adulthood were not allowed to assert themselves as children.  Perhaps an alcoholic father didn’t much care if he had to pick us up from school or a mother with a violent streak and explosive temper didn’t allow us to oppose her.  Maybe our dad hit us when we refused to get him another beer.  Maybe when we asked our mother why she didn’t help us with our homework after school like Susie’s mom, she got mad, called us an ungrateful brat and sent us to our room.  Maybe when we asked our sisters to stop calling us names, they refused.  “You’re too sensitive,” they’d say, “It’s just a joke.”  Saying “no” to an abusive or otherwise dysfunctional family member meant being physically, emotionally, or psychologically abused.

Our formative years are the blueprint for adulthood.  Because setting boundaries in our past often led to conflict, we avoid expressing our needs as adults.  We’re scared that if we set a limit with someone, they’ll be angry, maybe even hate us.  Say, for instance, our partner invites us to a movie after work.  Though we want to decline his invitation because we’re exhausted, we go because we’re afraid a gentle, politely-phrased, perfectly-poised “no” will cause friction in the relationship.  “What if,” we worry, “he gets mad at us?”  “What if he wants to break up?”  

Though it seems ridiculous to think someone would break up over something so stupid, the boundary-less person is this irrationally afraid of confrontation.  Because of their upbringing, they fear that setting a boundary will lead to dismissal, rejection, or abandonment.  They were taught that being a good girl or boy meant obeying Mom and Dad and putting other people before themselves.  If they do find the courage to deliver a diplomatic but decisive “no,” they feel a terrible sense of guilt.  After all, who are they to assert themselves?  

Despite these qualms, we can set a boundary and still be kind, selfless, and good.  A boundary isn’t a cruel, heartless “no” to someone else— it’s an affirmative “yes” to ourselves.  We decline our partner’s movie invitation, not because we want to hurt his feelings or because we don’t love or value him, but because we’re tired from a long week of work and would much rather be luxuriating with a good book in bed.  We say no to our boss’s request to come in on a Saturday, not because we’re lazy and don’t take our career seriously, but because we deserve rest and value our time with friends and family.

Regardless of what we’ve been taught, we have a right to have our own needs and wants.  As Botton would say, “we are not a piece of helpless flotsam on the river of others’ wishes.”  Rather than ride the currents of other people’s preferences and opinions, we must remember we are our own ships: we can use our rudders to change course and steer us in our desired direction.  Drifting aimlessly and following any wind doesn’t make us happier or promise conflict-free relationships— it only leads to exasperation and bitterness.  Imagine you say “yes” when your friend invites you to a rowdy New Year’s Eve party though you’ve been dreaming of having a quiet evening in.  Do you take pleasure in the rollicking revelry of the blaring party horns and confetti?  No, you spend the seemingly endless evening simmering with resentment and secretly hating your friend.  And therein lies the irony: by making other people happy, we often make ourselves miserable.