Quotes about rest

It was the hour when for weary mortals their first rest begins, and by grace of the gods steals over them most sweet.

First of all, there is the suspensive freedom that comes by walking, even a simple short stroll: throwing of the burden of cares, forgetting business for a time. You choose to leave the once behind, go out, stroll around, think about other things. With a longer excursion of several days, the process of self-liberation is accentuated: you escape the constraints of work, throw of the yoke of routine.

God gave us this leisure.

Leisure moments: each life well regulated has some such intervals, and he who cannot make way for them does not know how to live.

Every holiday had a perfect length and then it turned into an indulgence, time sitting heavy on idle hands, the mind free to find fault with life left behind, too much friction between people, familiarity turning to contempt. Every holiday was a threat. (p213)

A good place to start is with yourself. See if you can give yourself gifts that may be true blessings, such as self-acceptance, or some time each day with no purpose. Practice feeling deserving enough to accept these gifts without obligation—to simply receive from yourself, and from the universe.

Guleed went home because she has, she says, a deep and mystical understanding of the work-life balance. A concept I once tried explaining to Nightingale with the aid of the big whiteboard in the visitors' lounge. I think he grasped it in the end, and said he was all in favour as long as I understood that this in no way applied to apprentices.

If bread is the first necessity of life, recreation is a close second.

It's great to clear your psychic decks so you can go into the weekend ready for refreshment and recreation, with nothing on your mind.

To weary hearts throbbing slowly in hopeless breasts the sweetest thing is rest.

Perhaps the greatest change that industrialism (along with Protestantism and rationalism) has made in daily life is to separate work from leisure in a radical and almost absolute way. Once the efficacy of work began to be more clearly and fully appreciated, work had to become more efficacious in itself — that is, more efficient. To this end, it had to be more sharply separated from everything that was not work; it had to be made more concentratedly and purely itself — in attitude, in method and, above all, in time. Moreover, under the rule of efficiency, seriously purposeful activity in general tended to become assimilated to work. The effect of all this has been to reduce leisure to an occasion more exclusively of passivity, to a breathing spell and interlude; it has become something peripheral.

Once efficiency is universally accepted as a rule, it becomes an inner compulsion and weighs like a sense of sin, simply because no one can ever be efficient enough, just as no one can ever be virtuous enough. And this new sense of sin only contributes further to the enervation of leisure, for the rich as well as the poor.The difficulty of carrying on a leisure-oriented tradition of culture in a work-oriented society is enough in itself to keep the present crisis in our culture unresolved.