give purpose to your actions

January 11, 2015

I’m slowly reading the book Flow by Mihaly Csikszentmihayi. I’m loving it.

I loved the last few pages so much that I decided to share some extraits with you here.

“[…] The wealth of options we face today has extended personal freedom to an extent that would have been inconceivable even a hundred years ago. But the inevitable consequence of equally attractive choices is uncertainty of purpose; uncertainty, in turn, saps resolution, and lack of resolve ends up devaluing choice. Therefore freedom does not necessarily help develop meaning in life – on the contrary. If the rules of a game become too flexible, concentration flags, and it is more difficult to attain a flow experience. Commitment to a goal and to the rules it entails is much easier when the choices are few and clear.

Thi is not to imply that a return to the rigid values and limited choices of the past would be preferable – even if that were a possibility, which it is not. The complexity and freedom that have been thrust upon us, and that our ancestors had fought so hard to achieve, are a challenge we must find ways to master. If we do, the lives of our descendants will be infinitely more enriched than anything previously experienced on this planet. If we do not, we run the risk of frittering away our energies on contradictory, meaningless goals.

But in the meantime how do we know where to invest psychic energy ? There is no one out there to tell us, “Here is a goal worth spending your life on.” Because there is no absolute certainty to which to turn, each person must discover ultimate purpose on his or her own. Through trial and error, through intense cultivation, we can straighten out the tangled skein of conflicting goals, and choose the one that will give purpose to action.

Self-knowledge – an ancient remedy so old that its value is easily forgotten – is the process through which one may organize conflicting options. “Know thyself” was carved over the entrance to the Delphic oracle, and ever since untold pious epigrams have extolled its virtue. The reason the advice is so often repeated is that it works. We need, however, to rediscover afresh every generation what these words mean, what the advice actually implies for each individual. And to do that it is useful to express it in terms of current knowledge, and envision a contemporary method for its application.

Inner conflict is the result of competing claims on attention. Too many desires, too many incompatible goals struggle to marshal psychic energy toward their own ends. It follows that the only way to reduce conflict is by sorting out the essential claims from those that are not, and by arbitrating priorities among thos that remain. There are basically two ways to accomplish this : what the ancients called the vita activa, a life of action, and the vita contemplativa, or the path of reflection.

Immersed in the vita activa, a person achieves flow through total involvement in concrete external challenges. Many great leaders like Winston Churchill or Andrew Carnegie set for themselves lifelong goals that they pursued with great resolve, without any apparent internal struggle or questioning of priorities. Successful executives, experienced professionals, and talented craftspeople learn to trust their judgment and competence so that they again begin to act with the unselfconscious spontaneity of children. If the arena for action is challenging enough, a person may experience flow continuously in his or her calling, thus leaving as little room as possible for noticing the entropy of normal life. In this way harmony is restored to consciousness indirectly – not by facing up to contradictions and trying to resolve conflicting goals and desires, but by pursuing chosen goals with such intensity that all potential competition is preempted.

Actions helps create inner order, but it has its drawbacks. A person strongly dedicated to achieving pragmatic ends might eliminate internal conflict, but often at the price of excessively restricting options. The young engineer who aims to become plant manager at age forty-five and bends all his energies to that end may sail through several years successfully and without hesitation. Sooner or later, however, postponed alternatives may reappear again as intolerable doubts and regrets. Was it worth sacrificing my health for the promotion ? What happened to those lovely children who have suddenly turned into sullen adolescents ? Now that I have achieved power and financial security, what do I do with it ? In other words, the goals that have sustained action over a period turn out not to have enough power to give meaning to the entirety of life.

This is where the presumed advantage of a contemplative life comes in. Detached reflections upon experience, a realistic weighing of options and their consequences, have long been held to be the best approach to a good life. Whether it is played out on the psychoanalyst’s couch, where repressed desires are laburiously reintegrated with the rest of consciousness, or whether it is performed as methodically as the Jesuits’ test of conscience, which involves reviewing one’s action one or more times each day to check whether what one has been doing in the past few hours has been consistent with long-term goals, self-knowledge can be pursued in innumerable ways, each leading potentially to greater harmony.

Activity and reflection should ideally complement and support each other. Actions by itself is blind, reflection impotent. Before investing great amouts of energy in a goal, it pays to raise the fundamental questions : Is this something I really want to do ? Is it something I enjoy doing ? Am I likely to enjoy it in the foreseeable future ? Is the price that I – and others – will have to pay worth it ? Will I be able to live with myself if I accomplish it ?

These seemingly easy questions are almost impossible to answer for someone who has lost touch with his own experience. If a man has not bothered to find out what he wants, if his attention is so wrapped up in external goals that he fails to notice his own feelings, then he cannot plan action meaningfully. On the other hand, it the habit of reflection is well developed, a person need not go through a lot of soul-searching to decide whether a course of action is entropic or not. He will know, almost intuitively, that this promotion will produce more stress than it is worth, or that this particular friendship, attractive as it is, would lead to unacceptable tensions in the context of marriage.

It is relatively easy to bring order to the mind for short stretches of time; any realistic goal can accomplish this. A good game, an emergency at work, a happy interlude at home will focus attention and produce the harmonious experience of flow. But it is much more difficult to extend this state of being through the entirety of life. For this it is necessary to invest energy in goals that are so persuasive that they justify effort even when our resources are exhausted and when fate is merciless in refusing us a chance at a having a comfortable life. If goals are well chosen, and if we have the courage to abide by them despite opposition, we shall be so focused on the actions and events around us that we won’t have the time to be unhappy. And the we shall directly feel a sense of order in the warp and the woof of life that fits every thought and emotion into an harmonious whole.”

Get the book ! You won’t regret.