“Flow” — Mihaly Csikszentmihalyi
"Unfortunately, too many adults feel that once they have hit twenty or thirty—or certainly forty—they are entitled to relax in whatever habitual grooves they have established. They have paid their dues, they have learned the tricks it takes to survive, and from now on they can proceed on cruise control. Equipped with the bare minimum of inner discipline, such people inevitably accumulate entropy with each passing year. Career disappointments, the failure of physical health, the usual slings and arrows of fate build up a mass of negative information that increasingly threatens their peace of mind. How does one keep these problems away? If a person does not know how to control attention in solitude, he will inevitably turn to the easy external solutions: drugs, entertainment, excitement—whatever dulls or distracts the mind.
This vicarious participation is able to mask, at least temporarily, the underlying emptiness of wasted time. But it is a very pale substitute for attention invested in real challenges. The flow experience that results from the use of skills leads to growth; passive entertainment leads nowhere. Collectively we are wasting each year the equivalent of millions of years of human consciousness. The energy that could be used to focus on complex goals, to provide for enjoyable growth, is squandered on patterns of stimulation that only mimic reality. Mass leisure, mass culture, and even high culture when only attended to passively and for extrinsic reasons—such as the wish to flaunt one’s status—are parasites of the mind. They absorb psychic energy without providing substantive strength in return. They leave us more exhausted, more disheartened than we were before.
This explains why such a huge proportion of time is invested in watching television, despite the fact that it is very rarely enjoyed. Compared to other sources of stimulation—like reading, talking to other people, or working on a hobby—TV can provide continuous and easily accessible information that will structure the viewer’s attention, at a very low cost in terms of the psychic energy that needs to be invested. The better route for avoiding chaos in consciousness, of course, is through habits that give control over mental processes to the individual, rather than to some external source of stimulation, such as the programs of network TV.
“The future,” wrote C. K. Brightbill, “will belong not only to the educated man, but to the man who is educated to use his leisure wisely.”
The ultimate test for the ability to control the quality of experience is what a person does in solitude, with no external demands to give structure to attention. It is relatively easy to become involved with a job, to enjoy the company of friends, to be entertained in a theater or at a concert. But what happens when we are left to our own devices? Alone, when the dark night of the soul descends, are we forced into frantic attempts to distract the mind from its coming? Or are we able to take on activities that are not only enjoyable, but make the self grow? To fill free time with activities that require concentration, that increase skills, that lead to a development of the self, is not the same as killing time by watching television or taking recreational drugs. Although both strategies might be seen as different ways of coping with the same threat of chaos, as defenses against ontological anxiety, the former leads to growth, while the latter merely serves to keep the mind from unraveling. A person who rarely gets bored, who does not constantly need a favorable external environment to enjoy the moment, has passed the test for having achieved a creative life.
Unless one learns to tolerate and even enjoy being alone, it is very difficult to accomplish any task that requires undivided concentration. For this reason, it is essential to find ways to control consciousness even when we are left to our own devices.
The evidence suggests that while chemicals do alter the content and the organization of consciousness, they do not expand or increase the self’s control over its function. Yet to accomplish anything creative, one must achieve just such control. Therefore, while psychotropic drugs do provide a wider variety of mental experiences than one would encounter under normal sensory conditions, they do so without adding to our ability to order them effectively.
People without an internalized symbolic system can all too easily become captives of the media. They are easily manipulated by demagogues, pacified by entertainers, and exploited by anyone who has something to sell. If we have become dependent on television, on drugs, and on facile calls to political or religious salvation, it is because we have so little to fall back on, so few internal rules to keep our mind from being taken over by those who claim to have the answers. Without the capacity to provide its own information, the mind drifts into randomness. It is within each person’s power to decide whether its order will be restored from the outside, in ways over which we have no control, or whether the order will be the result of an internal pattern that grows organically from our skills and knowledge.
If the functions of the body are left to atrophy, the quality of life becomes merely adequate, and for some even dismal. But if one takes control of what the body can do, and learns to impose order on physical sensations, entropy yields to a sense of enjoyable harmony in consciousness.
(a) to set an overall goal, and as many subgoals as are realistically feasible; (b) to find ways of measuring progress in terms of the goals chosen; (c) to keep concentrating on what one is doing, and to keep making finer and finer distinctions in the challenges involved in the activity; (d) to develop the skills necessary to interact with the opportunities available; and (e) to keep raising the stakes if the activity becomes boring.
Potentiality does not imply actuality, and quantity does not translate into quality. For example, TV watching, the single most often pursued leisure activity in the United States today, leads to the flow condition very rarely. One of the most ironic paradoxes of our time is this great availability of leisure that somehow fails to be translated into enjoyment. Surrounded by an astounding panoply of recreational gadgets and leisure choices, most of us go on being bored and vaguely frustrated.
From our point of view, what is important to realize is that attentional disorders not only interfere with learning, but effectively rule out the possibility of experiencing flow as well. When a person cannot control psychic energy, neither learning nor true enjoyment is possible.
Often children—and adults—need external incentives to take the first steps in an activity that requires a difficult restructuring of attention. Most enjoyable activities are not natural; they demand an effort that initially one is reluctant to make. But once the interaction starts to provide feedback to the person’s skills, it usually begins to be intrinsically rewarding.
Many people feel that the time they spend at work is essentially wasted—they are alienated from it, and the psychic energy invested in the job does nothing to strengthen their self. For quite a few people free time is also wasted. Leisure provides a relaxing respite from work, but it generally consists of passively absorbing information, without using any skills or exploring new opportunities for action. As a result life passes in a sequence of boring and anxious experiences over which a person has little control.
The important thing to realize here is that activities that produce flow experiences, even the seemingly most risky ones, are so constructed as to allow the practitioner to develop sufficient skills to reduce the margin of error to as close to zero as possible. As this example illustrates, what people enjoy is not the sense of being in control, but the sense of exercising control in difficult situations. It is not possible to experience a feeling of control unless one is willing to give up the safety of protective routines. Only when a doubtful outcome is at stake, and one is able to influence that outcome, can a person really know whether she is in control. So loss of self-consciousness does not involve a loss of self, and certainly not a loss of consciousness, but rather, only a loss of consciousness of the self.
There is one very important and at first apparently paradoxical relationship between losing the sense of self in a flow experience, and having it emerge stronger afterward. At the time, she doesn’t have the opportunity to reflect on what this means in terms of the self—if she did allow herself to become self-conscious, the experience could not have been very deep. But afterward, when the activity is over and self-consciousness has a chance to resume, the self that the person reflects upon is not the same self that existed before the flow experience: it is now enriched by new skills and fresh achievements.The safest generalization to make about this phenomenon is to say that during the flow experience the sense of time bears little relation to the passage of time as measured by the absolute convention of the clock.
When all a person’s relevant skills are needed to cope with the challenges of a situation, that person’s attention is completely absorbed by the activity. There is no excess psychic energy left over to process any information but what the activity offers. All the attention is concentrated on the relevant stimuli. As a result, one of the most universal and distinctive features of optimal experience takes place: people become so involved in what they are doing that the activity becomes spontaneous, almost automatic; they stop being aware of themselves as separate from the actions they are performing. Unless a person learns to set goals and to recognize and gauge feedback in such activities, she will not enjoy them.
One of the most frequently mentioned dimensions of the flow experience is that, while it lasts, one is able to forget all the unpleasant aspects of life. This feature of flow is an important by-product of the fact that enjoyable activities require a complete focusing of attention on the task at hand—thus leaving no room in the mind for irrelevant information. In normal everyday existence, we are the prey of thoughts and worries intruding unwanted in consciousness. Because most jobs, and home life in general, lack the pressing demands of flow experiences, concentration is rarely so intense that preoccupations and anxieties can be automatically ruled out. Consequently the ordinary state of mind involves unexpected and frequent episodes of entropy interfering with the smooth run of psychic energy. This is one reason why flow improves the quality of experience: the clearly structured demands of the activity impose order, and exclude the interference of disorder in consciousness.
People who learn to control inner experience will be able to determine the quality of their lives, which is as close as any of us can come to being happy. The best moments usually occur when a person’s body or mind is stretched to its limits in a voluntary effort to accomplish something difficult and worthwhile. Optimal experience is thus something that we make happen. Anyone who has experienced flow knows that the deep enjoyment it provides requires an equal degree of disciplined concentration. When a person is able to organize his or her consciousness so as to experience flow as often as possible, the quality of life is inevitably going to improve.
It is important to clarify at the outset that an “activity” need not be active in the physical sense, and the “skill” necessary to engage in it need not be a physical skill. For instance, one of the most frequently mentioned enjoyable activities the world over is reading. Reading is an activity because it requires the concentration of attention and has a goal, and to do it one must know the rules of written language. The skills involved in reading include not only literacy but also the ability to translate words into images, to empathize with fictional characters, to recognize historical and cultural contexts, to anticipate turns of the plot, to criticize and evaluate the author’s style, and so on. In this broader sense, any capacity to manipulate symbolic information is a “skill,” such as the skill of the mathematician to shape quantitative relationships in his head, or the skill of the musician in combining musical notes.
Enjoyment is characterized by this forward movement: by a sense of novelty, of accomplishment. Playing a close game of tennis that stretches one’s ability is enjoyable, as is reading a book that reveals things in a new light, as is having a conversation that leads us to express ideas we didn’t know we had.
First, the experience usually occurs when we confront tasks we have a chance of completing. Second, we must be able to concentrate on what we are doing. Third and fourth, the concentration is usually possible because the task undertaken has clear goals and provides immediate feedback. Fifth, one acts with a deep but effortless involvement that removes from awareness the worries and frustrations of everyday life. Sixth, enjoyable experiences allow people to exercise a sense of control over their actions. Seventh, concern for the self disappears, yet paradoxically the sense of self emerges stronger after the flow experience is over. Finally, the sense of the duration of time is altered; hours pass by in minutes, and minutes can stretch out to seem like hours. The combination of all these elements causes a sense of deep enjoyment that is so rewarding people feel that expending a great deal of energy is worthwhile simply to be able to feel it."
