Authors: Mihaly Csikszentmihalyi
Science students see only the drudgery of the discipline.
Whereas students talented in music and the arts report a much more positive quality of experience than average when engaged in music and art, students talented in math and science report a much lower than normal quality of experience when they are doing math and science. In other words, they are less happy, less motivated, and have a less positive self-esteem when working on their talent than when doing other things (Csikszentmihalyi and Schiefele 1992; Csikszentmihalyi, Rathunde, and Whalen 1993). The reason for this
is partly that art and music are more immediately enjoyable than math and science; but in large part it is due to our attitudes toward “hard” academic subjects, and the way we teach them.
C
HAPTER
14
Obstacles are internal.
Many of these internal obstacles are the result of the fact that our nervous system cannot handle more than a limited amount of information in consciousness at the same time, and so we cannot attend to more than a few things at a time (see Csik
szentmihalyi 1978, 1990; Hasher and Zacks 1979; Kahneman 1973; Simon 1969; Treisman and Gelade 1980).
Try to be surprised.
As we know, creative individuals tend to face experience with openness, bordering on what Goethe called “naïveté.” This suggestion is similar to the one Don Juan gave to his apprentices, a practice he called “stopping the world” (Castaneda 1971). It consists in registering sensory stimuli without labeling them according to culturally defined conventions; for instance, looking at a tree without thinking of it as a “tree,” or letting any previous knowledge about trees enter into consciousness. It turns out that this exercise is extremely difficult, if not impossible to
carry out (compare Peirce’s concept of
perception
). The suggestion to be surprised by what one encounters during the day is a less radical version of “stopping the world.”
Try to surprise at least one person.
Of course, I am not advocating that one should become obnoxious or pushy. Some individuals need so much attention to confirm their importance—or even existence—that they will do anything to get it: talking loudly, acting flamboyantly, defying conventions, getting involved in risky behavior. The difference between such behavior and what I am suggesting is that the latter is a tool for learning about oneself and the world, a way of broadening one’s repertoire of experiences, a means for generating novelty.
When there is nothing specific to do, our thoughts soon return to the most predictable state.
The conclusion that the natural state of the mind is chaos is based on my studies with the Experience Sampling Method, which show that when people are alone with nothing to do, their thoughts tend to become disordered and their moods negative (e.g., Csikszentmihalyi 1992; Csikszentmihalyi and Larson 1984; Kubey and Csikszentmihalyi 1990). As the neuropsychologist George Miller said, “The mind survives by ingesting information” (Miller 1983, p. 111); when there is no information to keep it
in an ordered state, the mind begins to lose control of attention, at least temporarily. As with most such generalizations, this rule does not apply to everyone: Individuals who have learned to control their minds even in the absence of external inputs of information—by learning a symbolic system and its operations, such as prayer, meditation, mathematics, poetry—can avoid the entropy of solitude, and even enjoy it.
The most mundane activities.
On the average, we spend almost 40 percent of our waking life doing “maintenance” activities, such as washing, dressing, eating, and cleaning (e.g., Kubey and Csikszentmi
halyi 1990). These are not productive activities that generate income or some tangible product, nor are they leisure activities we do because they are inherently enjoyable. Maintenance activities involve routines we must do repeatedly just to survive (e.g., eat) and to get along with others (e.g., wash and dress). Many people feel that this part of life is “wasted” because it is neither fun nor productive. Thus it would improve the quality of life greatly if one were able to transform even a small portion of this wasted time into enjoyable experience.
Gardening.
A good example of how gardening produces flow is described in a research report of a study conducted in Germany by Dieter Reigber (1995).
Relinquishing control over attention.
One of the most often heard comments on my concept of psychic energy is that it applies only to Western cultures, and that the highest achievements of Eastern religions and philosophies depend not on the control of attention, but on the contrary—its surrender. I think this objection is based on a misunderstanding of what the process of “surrendering” or “relinquishing” control of attention
entails. In my opinion, these processes of surrender are among the most difficult acts of control that consciousness can accomplish. Given the naturally chaotic state of the mind, to achieve the affectless, unfocused consciousness of the mystic requires enormous effort and long training. Therefore, I believe that at least in this respect East and West are similar: In both cultures, the highest psychic accomplishments depend on the control of attention.
Microenvironments.
How the personal space one creates and the objects one surrounds oneself with affect a person’s self is discussed in Csikszentmihalyi and Rochberg-Halton (1981) and Rudmin (1991).
Learning the dynamics of one’s emotions.
The therapeutic use of the Experience Sampling Method to record one’s activities and experiences is described in Delespaul (1995), Delle Fave and Massimini (1992), and deVries (1992). The ESM makes it possible for the psychiatrist or therapist (and, by extension, for the patient also) to assess the patient’s quality of life, and to propose changes in activities and habits that might improve it.
The creativity of artists in this century.
The argument that modern artists express the lack of trust in values and beliefs previously taken for granted is certainly not a new one; my own small addition to this argument is in Csikszentmihalyi (1992b).
Prodigies.
The best account of exceptionally gifted children is by Feldman (1986). A recent book by Ellen Winner (1996) summarizes the truths and the myths about the development of gifted children.
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