Managing Time

One of the fundamental aspects of unworkability in the world is time. That’s the first lie. That’s the first apparency. That’s the beginning of the end of the truth. Time. You need to master time to have any mastery in the world. People who are at the effect of time, people who can’t create time, people who can’t manage time, people who can’t move time around, people who can’t handle time, people who are overwhelmed by time, have no mastery and no basis for mastery. The basis for mastery in the world is being able to handle time. So what we’re talking about instead of some new problem to handle is an enormous opportunity to create a context in the space, in a sense, and in an environment of workability. And that environment’s generated out of a mastery of time.

If you attempt to take a computer approach to the control, efficacy, workability, results, viability, and getting the job done, what you wind up with is a clear statement that an organization is driven by its scheduling. And you know about computers? When you take a computer approach you have to break things down to the smallest possible, controllable variable. Computers are absolutely stupid. They have to reduce things to absolute know-ability. There are no black boxes. You’ve got to know what’s happening. So a computer approach forces you to tell the truth; to look at what’s actually happening. You’ve got to get all your attitudes out of the way and all of your leaps of faith and all of your beliefs and all of the things you thought were true and all of the things that everybody knows are true and start dealing with the basic, raw, hard, little facts. Then you have to see the basic, stupid, simple way that those facts relate to each other. In other words, you’ve got to get clear about it.

Now what we’ve got is a bunch of people trying to be geniuses about something that doesn’t require any genius. We’ve been wasting people’s genius on stuff that could get handled by discipline and work. If you’ve got any genius, you aren’t ever going to get to use it unless you can discipline yourself and work. You know, work.

Work, it’s when you sit down or stand up and go to work. You literally confront things and handle things. You start at the beginning and you work your way through step-by-step until you get to the end. That’s what work is. You start at the beginning and you work step by step until you get to the end. And you don’t skip steps, you don’t explain steps way, and you don’t look in your head to find out what’s so about steps. You start at the beginning, you take every one of the steps between the beginning and end, and you stick at it. You put your nose against the grindstone with respect to it, you stick at it, work on it until you get to the end. You handle each one of the steps. You don’t leave any one out. You don’t jump over any one. That’s how you do work. You do work by being systematic and methodical. And people who can discipline themselves to be systematic and methodical have enough of themselves left over to express and contribute and use their genius.

See, it’s like people are real confused about what’s going on. All these things to do and there’s all this work to be done. All these results to get accomplished and all these people here and all this stuff and all these plans and all these words and “Gee, I don’t …” …. JUST GO TO WORK! Everything will clear up. Start disciplining yourself. Start keeping your agreements. Discipline yourself to keep your agreements and you go back to where you work, sit down and go to work. That means start at the beginning, cover all the steps between the beginning and the end, do it completely, don’t mess around in your head about it. Go to it, step by step, systematically, until you get to the end. You will have then performed work. Which results in productivity. Any small amount of which will leave some room for a contribution. Without which there is no room for contribution. Real simple. Get out of your head. Cut out all that explanation about the difficulty. And your complaints and criticisms and what we need and what we don’t need. What we need right now is for people to go to work.

WORKING AND MANAGING TIME

From an est Staff Meeting on June 10, 1980

Paradigm Thinking and Productivity

PARADIGM THINKING, properly applied, leads to tangible results.

JMW Consultants, a New York based management consulting consulting firm, helps companies boost productivity through paradigm shifts with an approach called “Productivity Breakthrough Technology.  They were called in by a major computer manufacturer to help deal with a crisis.

The manufacturer was trying to get an important product out in order to take advantage of a rapidly closing marketing window. If the team of software developers responsible for the project continued the development process at their current rate – a rate that was in line with industry standards – the product would not be ready on time. If the company hired more programmers to speed up the process, they would exceed their budget. Clearly, a breakthrough was needed.

After working with JMW, the software team began to double their previous productivity. The breakthrough enabled the company to get the product out in time – and save more than $100 million over the next three years.

JMW did not teach the team new techniques for developing software. Instead they helped them shift their paradigm. In their old paradigm, the rule was “X (the predictable) amount of work in X amount of time.” The new paradigm was stated as a possibility – “Y (the required) amount of work in X amount of time.”

“The shift was to create a future – the one they needed – as a possibility, not as a prediction,” says Werner Erhard, who founded a national affiliation of management consultants with which JMW is associated. “At that point, no one knew how to do it, but they could still create the possibility.

Because there was now a new paradigm in which to see the work, the team began seeing the job of developing software differently. They then were able to generate a commitment to that possibility.”

Erhard points out that when a breakthrough is needed, what is often called for is the development of a new paradigm.

“Changing the paradigm does not negate the need for realistic, hard-headed thinking, ” he says. “In ‘business as usual’ we get clear about the situation to determine what we can do and what we can’t.

But to produce a breakthrough, you have to stand the usual approach on its head.”

The process begins with inventing a new possibility, without regard to whether you know what to do to realize it. You then look back at the situation from the standpoint of that new possibility.

“That is what gives you the new perspective and what allows you to see the situation in a way you haven’t seen it before,” says Erhard. “That is the beginnings of generating a new paradigm.” At some point in the process, he says, it will be evident that you have come up with the best paradigm for a breakthrough in that situation.

“Productivity breakthroughs are a product of seeing something in a new way, which enables you to see new opportunities and new openings for action that you couldn’t see before,” he adds. “Breakthroughs come as a result of shifting your commitment from the predictable future to a possible future.”

 

Reprinted from the Fall 1989 issue of Benchmark Magazine, a publication of Xerox Corporation

Instead of looking for a great leader, we are in an era where each of us needs to find the great leader in ourselves

If you are empowered, you suddenly have a lot of work to do because you have the power to do it. If you are unempowered, you are less dominated by the opportunities in front of you. In other words, you have an excuse to not do the work. You have a way out. You have the security of being able to do what you have always done and get away. If you are empowered, suddenly you must step out, innovate and create. The cost, however, of being unempowered is people’s self-expression. They always have the feeling that they have something in them that they never really gave, never really expressed. By simply revealing the payoffs and costs of being unempowered, people have a choice. They can begin to see that it is possible to make the choice to be empowered rather than to function without awareness. Empowerment requires a breakthrough and in part that breakthrough is a kind of shift from looking for a leader to a sense of personal responsibility. The problems we now have in communities and societies are going to be resolved only when we are brought together by a common sense that each of us is visionary. Each of us must come to the realization that we can function and live at the level of vision rather than following some great leader’s vision. Instead of looking for a great leader, we are in an era where each of us needs to find the great leader in ourselves.

Werner Erhard, Scene Magazine/September-October 1982

est: A Philosophical Assessment

Michael E. Zimmerman
March, 1982

Est: A Philosophical Assessment

Introduction.
The purpose of this report is to provide a philosophical assessment of est training. I first took the training in New Orleans in January, 1981, and reviewed it as an observer in Sacramento in February, 1982.
My analysis of the training is guided by my understanding of the philosophy Of Martin Heidegger, existential psychotherapy, and Eastern religions. The following appraisal arises not only from my theoretical training as a philosopher, however, but also from my own personal experience. This report is by no means exhaustive; much more could have been said about the topics covered below. Moreover, many more
issues could have been dealt with. Because of my own philosophical expertise and personal interest, however, I chose to focus my attention on those aspects of the training that bear on the topic of authenticity. I hope that this report will prove to be of some help in resolving whatever problems remain in what is already an excellent training.

My analysis of the training addresses itself, in part, to four questions posed by Jack Mantos:

1) Can the authenticity of the training be established more directly and explicitly at the start of the training?

2) How can one speak more effectively of the Self as emptiness or nothingness?

3) How is one to understand the notion of resoluteness i.e., the notion that the authentic Self takes a stand on itself as the context of contexts?

4) Is there too much subjectivism in the idea that we “create” our own experience?

Answers to these questions will be found in the body of the text, a summary of which follows.

Summary of Findings:

1) The “authenticity” of the training may be more firmly established initially if the trainer explicitly asserts that the trainer and support team are prepared to enter into agreement with the trainees. The agreement would be that everyone give 100% of himself or herself to the training.

2) There is a tendency to speak as if the training will provide more “satisfaction” in life, but if satisfaction is made the goal by trainees, they will never find it. Satisfaction ensues; it cannot
be pursued. At times, the training conveys the impression that the reason for keeping one’s agreements is to gain satisfaction. Such a utilitarian view of behavior is inimitable to the fundamentally sound view, expressed elsewhere in the training, that the key is to act impeccably: from this, everything else–including satisfaction as well as unhappiness–follows.

3) More explicit treatment of death, and the attendant phenomena of anxiety and guilt, are needed to provide a more complete account of human existence. Anxiety is constriction of the self that occurs in
the face of the disclosure of mortality, but only such disclosure enables us to make the leap from mechanicalness or inauthenticity to aliveness or authenticity. Guilt is the ontological self-corrective
that reminds a person that he or he is failing to repay the loan of life by experiencing everything there is to experience. Guilt and anxiety call the individual to the resolution or decision to live.

4) Resoluteness refers to the decision of the individual to experience whatever there is to experience. Resoluteness (Entschlossenheit) is authentic openness or disclosedness (Erschlossenheit). The decision in favor of being openness is a free choice to be the freedom that we already are, ultimaletly, freedom is not a human possession, but instead the openness or no-thingness into which we are thrown. Human existence or Dasein constitutes the clearing or openness in which the Being of beings manifests itself.

5) While the training currently makes some reference to time and temporality, a more thorough discussion is probably in order. Such a discussion would show that the leap from inauthenticity to authenticity
involves a transformation in temporality: from linearity to the circling temporality called eternity or “Now.” Linear time arises from the constriction of human openness to that of the ego/mind, which reveals things merely as objects to be exploited for human ends. Circular or eternal time arises when human existence opens up and lets beings be just what they are.

6) The training needs to define more .carefully what it means by the notion that I am responsible for all my’ experience.’ that :r am God in my universe. Apparently derived in part from Hindu doctrines of Atman or the Transcendental Self, this conception of responsibility is too easily confused with more ordinary notions. The notion that I somehow create my experience is metaphysical speculation that cannot be verified. Perhaps it would be more appropriate to redefine creating. Instead of speaking of creating as a kind of producing or making, we could say that creating is a letting-be. The former notion of creating
is masculine and typically Western, while the latter is feminine and more in line with Eastern views of reality. We could then say that I am responsible for all of my experience in the sense that I am called
on to experience whatever it is that manifests itself within the openness that I call me.” The true “I,” of course, is not ego/mind but the temporal-historical clearing called Dasein.

7) While the training speaks of everything/nothing, Heidegger speaks of Being/nothingness. Although what both parties mean by nothingness or nothing is similar, they differ considerably on what they mean Being and everything. For Heidegger, Being does not mean the totality of things, but the presencing or self-manifesting of beings. To identify Being with every thing to make a category-mistake.

8) Although the training currently emphasizes the importance of participating and sharing with other human beings, the implicit idea of the training is that we humans should share ourselves with all
beings. Hence, the Hunger Project should naturally lead into the Planet Project designed to save the earth from environmental destruction.

9) Heidegger claimed that everything great happens from within a heritage or tradition. Perhaps it is time for est to acknowledge that it is part of the great wisdom traditions of East and West. One goal of est would then be to empower people to revitalize their own traditions.

10) Miscellaneous Observations.

11) Conclusion.
12) Appendices.
A) Michael E. Zimmerman, “Heidegger’s ‘Existentialism’
Revisited.
B) Michael E. Zimmerman, “Towards a Heideggerean Ethos
for Radical Environmentalism.”

Read the Full Paper

est Outcome Study

In early 1974, an exhaustive survey “A Self-Report Survey: Preliminary study of Participants in Erhard Seminars Training” by R. Ornstein, C. Swencionis, A. Deikman, and R. Morris was completed by 10.5% of the est graduate population. The survey asked graduates to report their experience of health and well-being after the est training and their experience of health and well-being the year before the training…. Respondents reported strong positive health and well-being changes since taking the est Standard Training, especially in the areas of psychological health and well-being.

Est Outcome Study, by Ornstein, Swencionis, Deikman & Morris

Breaking Out of the Box

Here is an excerpt from Breaking Out of The Box which was first published in the fall 1989 issue of Benchmark Magazine: “What great executives will do in the 1990s, says Erhard, is to create different paradigms that are appropriate to the commitments in various parts of the organization. “They will be able to shape organization-wide paradigms that are appropriate to the moving sands, changing markets, changing competition and introduction of new technologies.” Erhard says that instead of waiting for a new paradigm to become apparent, we can create and invent futures that “were not going to happen anyway…The most interesting part of management is the part that’s committed to what wasn’t predictable…” more

Being Empowered

What do you mean when you say, “People don’t know they make a difference?”

“I mean literally that people think the choices they make in life don’t make any difference. They feel as if the decisions they make don’t matter much. In fact, we live in a kind of unseen agreement that nobody really makes any difference. When you do make a difference you are empowered. People are often unwilling to be empowered.”

Why would people be unwilling to be empowered?

“If you are empowered, you suddenly have a lot of work to do because you have the power to do it. If you are unempowered, you are less dominated by the opportunities in front of you. In other words, you have an excuse to not do the work. You have a way out. You have the security of being able to do what you have always done and get away.  If you are empowered, suddenly you must step out, innovate and create.  The cost, however, of being unempowered is people’s self-expression.  They always have the feeling that they have something in them that they never really gave, never really expressed.  By simply revealing the payoffs and costs of being unempowered, people have a choice.  They can begin to see that it is possible to make the choice to be empowered rather than to function without awareness.  Empowerment requires a breakthrough and in part that breakthrough is a kind of shift from looking for a leader to a sense of personal responsibility.  The problems we now have in communities and societies are going to be resolved only when we are brought together by a common sense that each of us is visionary.  Each of us must come to the realization that we can function and live at the level of vision rather than following some great leader’s vision.  Instead of looking for a great leader, we are in an era where each of us needs to find the great leader in ourselves.”

Werner Erhard Interviewed by Loretta Ferrier
Scene Magazine/September-October 1982

Current Work of Werner Erhard

Werner Erhard has been creating transformational models and applications for organizations and individuals for more than 40 years.  He is a leading thinker currently engaged in rigorous examination and presentation of his ideas in academic and corporate communities.   He provides new paradigms to thinkers and practitioners in fields as far ranging as philosophy, business, education, psychotherapy, third world development, medicine, conflict resolution, and community building. Werner Erhard has lectured at universities and schools such as Harvard University, The University of Rochester, Erasmus Academie, University of Southern California, and MIT’s Sloan School of Management.  Werner Erhard’s current work includes BEING A LEADER AND THE EFFECTIVE EXERCISE OF LEADERSHIP An Ontological / Phenomonological Model and  INTEGRITY: A POSITIVE MODEL THAT INCORPORATES THE NORMATIVE PHENOMENA OF MORALITY, ETHICS, AND LEGALITY

Transformation: The Life and Legacy of Werner Erhard

Transformation: The Life and Legacy of Werner Erhard
Symon Productions, Inc. & Eagle Island Films, Inc.
Robyn Symon Writer, Producer and Director

Watch the full length film here.

If not now, when?

“We can choose to be audacious enough to take responsibility for the entire human family. We can choose to make our love for the world what our lives are really about. Each of us has the opportunity, the privilege, to make a difference in creating a world that works for all of us. It will require courage, audacity and heart. It is much more radical than a revolution – it is the beginning of a transformation in the quality of life on our planet. What we create together is a relationship in which our work can show up as making a difference in people’s lives. I welcome the unprecedented opportunity for us to work globally on that which concerns us all as human beings.

If not you, who?
If not now, when?
If not here, where?”

Werner Erhard

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