What
follows was originally intended to be the companion essay to an earlier post
(see On
the Concept of Expertise). You should probably not read this article if
you are fresh out of school and just beginning your career—you need to stay
energetic and focused on your goals! The
future, your future, is ahead of
you.
Of
course, a powerful antidote to an idolatrous zeal for work and career—forgivable
in the young—can be found in certain books of the Old Testament. For example,
there is nothing quite as effective as a passage or two out of the book of
Ecclesiastes for taking the wind out of one’s sails:
“For
a man may do his work with wisdom, knowledge and skill, and then he must leave
all he owns to someone who has not worked for it…What does a man get for all
the toil and anxious striving with which he labors under the sun? All his days his work is pain and grief; even
at night his mind does not rest. This
too is meaningless.”—Ecclesiastes 2:21-23
(And
this is a much abridged version of the section.)
Often
there is an imperfect fit between an individual and his or her work. Either the boss is a jerk, or the employee is,
or the issue, whatever it may be, lies somewhere in between. That ‘hell is other people’ as Sartre has
suggested, seems easily demonstrated, at least in the office. Work, though full
of the potential to achieve a meaningful good in the world, is often
frustrating and dismaying. Employees
often experience a huge distance between what is the ideal, and what is the actual result
of their daily work. Which distance requires considerable irony and
cynicism to cross. Perhaps a cynical
joke or two banishes whimpering, at least for awhile.
Many
of us who began our careers in the mid to late eighties were comforted by the
work of a renowned expert in mythology and comparative religion, Joseph
Campbell. In his famous The Power of Myth (1988) and in other
books, Campbell encouraged readers to follow their “bliss”, to do those
activities which, when completed, left people themselves with an experience of psychological
and spiritual completeness. Though never
precisely defining what he meant by bliss, Campbell compared it to being at the
hub of the “wheel of fortune”, and not on the rim where one may be carried up
or down by success or misfortune. He
suggested that “invisible hands” guide the individual and support him or her
while they are focused on the unique tasks that bring about a feeling of bliss.
Being
able to discern these tasks, which amount to doing what your really want to do in life and what you are
uniquely developed to do, is an
intuitive process. Life provides
experiences that allow the perceptive among us to determine out of the universe
of occupations and pastimes those which lead to bliss. Not only that, but engaging in these unique activities
creates an altered state of consciousness:
concentration is empowered, the awareness of time fades away, and the
person experiences great energy and clarity of thought. There is a feeling of oneness when the
individual and the activity merge, producing a kind of holiness because of the rightness
of fit. An echo of this experience may
be found in the notion of a special or religious calling, as well as in Maslow’s
principle of self-actualization and the Jungian notion of a “transcendent
function”.
But
anything approaching “bliss” is difficult to pull off in the average office. It may be impossible
in the cubicles where 60% of us office workers are employed. So the rest of us must somehow muddle
through, living our work lives of quiet desperation instead of collectively following
our bliss. (By the way, an excellent
history and sociology of cubicle life is Nikil Saval’s book Cubed, published this year.) On the other hand, who will make the coffee,
sweep the floor, wash the dishes, and deliver the pizzas—if everyone is off
following their bliss? So it seems that
socio-economic status has an impact on the hope for self-actualization, at
least in the world of work, as it has for centuries.
It
seems that the ultimate oppression, in terms of economics, politics, religion
and social expectations, lies in preventing individuals from becoming
whole—becoming their truer selves. In
the end, this is what evil is: the lack of goodness, of unity, of wholeness, that
might otherwise have been in the world, and in the individual life. And the lack of time in which to pursue this.
The first book of the Bible is not comforting
either about the potential of finding fulfilling, self-actualizing work:
“Cursed
is the ground because of you; through painful toil you will eat of it all the
days of your life. It will produce
thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your
food until you return to the ground, since from it you were taken; for dust you
are and to dust you will return.”—Genesis
3: 17-19
Grim.
And
yet, Ecclesiastes, “the Teacher”, could at least offer this:
“A
man can do nothing better than to eat and drink and find satisfaction in his
work. This, too, I see is from the hand
of God, for without him, who can eat or find enjoyment?” (2:
24-25)
And
this:
“Sow
your seed in the morning, and at evening let not your hands be idle, for you do
not know which will succeed, whether this or that, or whether both will do
equally well.” (11: 6)
And finally:
“Remember
your Creator in the days of your youth, before the days of trouble come and the
years approach when you will say, ‘I find no pleasure in them…” (12:1)
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