Doctors in Brussels Can Now Prescribe Museum Visits as Treatments for Stress, Anxiety & Depression

Image by Tomás Fano, via Wiki­me­dia Com­mons

When COVID-19 was fast spread­ing across the world, we fea­tured ways to vis­it a vari­ety of cul­tur­al insti­tu­tions with­out leav­ing home here on Open Cul­ture. Lo those two and a half years ago, online muse­um-going seemed like the health­i­est option. Now, with pan­dem­ic-relat­ed restric­tions being loos­ened and even scrapped all over the world, the time has come to get back out there, or rather in there, spend­ing time at one’s favorite cul­tur­al insti­tu­tions. Indeed, a trip to the muse­um is just what the doc­tor ordered — in Brus­sels, lit­er­al­ly.

“Start­ing this month, doc­tors at the Brug­mann Hos­pi­tal, one of Brus­sels’ largest health cen­ters, are able to pre­scribe their patients vis­its to a num­ber of cul­tur­al insti­tu­tions man­aged by the city” as part of treat­ments for “stress, anx­i­ety and depres­sion.” So reports Smithsonian.com’s Mol­ly Enk­ing, adding that “those with a pre­scrip­tion for free entrance can tour ancient under­ground path­ways in the Sew­er Muse­um, check out tex­tiles from the 1500s at the Fash­ion and Lace Muse­um, or stroll through the gal­leries at the CENTRALE con­tem­po­rary art cen­ter, among oth­er activ­i­ties.”

They can also enjoy the Man­neken Pis Wardrobe, a muse­um show­cas­ing the thou­sand dif­fer­ent out­fits of the epony­mous uri­nat­ing stat­ue, a sym­bol of Brus­sels for cen­turies now. See­ing as Man­neken Pis “has brought a smile to the face of count­less tourists from around the world,” writes Politi­co’s Ana Fota, it makes sense to see if he can do the same for those most in need of it. As Fota quotes Brug­mann Uni­ver­si­ty Hos­pi­tal psy­chi­a­trist Vin­cent Lusty­gi­er as say­ing when asked how a place like the Sew­er Muse­um can help the depressed, “Why not try? We are going to test it and see.”

The eval­u­a­tion should come in six months, the declared peri­od of this “pilot pro­gram” that has grant­ed muse­um vis­its the sta­tus of psy­cho­log­i­cal treat­ments. Inspired by a sim­i­lar pol­i­cy imple­ment­ed in Mon­tre­al back in 2018, it does have a fair bit of research behind it. As the Guardian’s Jen­nifer Rankin reports, “a review by the World Health Orga­ni­za­tion in 2019 con­clud­ed that arts could help peo­ple expe­ri­enc­ing men­tal ill­ness­es and urged greater col­lab­o­ra­tion between cul­ture and pub­lic health pro­fes­sion­als.” The def­i­n­i­tion of cul­ture here could expand well beyond muse­ums: sure­ly there’s also research to do on, say, the unde­ni­able ther­a­peu­tic val­ue of a good plate of moules-frites.

Relat­ed con­tent:

British Doc­tors To Pre­scribe Arts & Cul­ture to Patients: “The Arts Are Essen­tial to our Health and Well­be­ing”

New Study: Immers­ing Your­self in Art, Music & Nature Might Reduce Inflam­ma­tion & Increase Life Expectan­cy

Why Med Schools Are Requir­ing Stu­dents to Take Art Class­es, and How It Makes Med Stu­dents Bet­ter Doc­tors

Your Brain on Art: The Emerg­ing Sci­ence of Neu­roaes­thet­ics Probes What Art Does to Our Brains

Alain de Bot­ton Shows How Art Can Answer Life’s Big Ques­tions in Art as Ther­a­py

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

Simone de Beauvoir’s Philosophy on Finding Meaning in Old Age

Image via Wiki­me­dia Com­mons

In the leg­end of the Bud­dha, prince Sid­dhartha encoun­ters the poor souls out­side his palace walls and sees, for the first time, the human con­di­tion: debil­i­tat­ing ill­ness, aging, death. He is shocked. As Simone de Beau­voir para­phras­es in The Com­ing of Age, her ground­break­ing study of the depre­da­tions of grow­ing old, Sid­dhartha won­ders, “What is the use of plea­sures and delights, since I myself am the future dwelling-place of old age?” 

Rather than deny his knowl­edge of suf­fer­ing, the Bud­dha fol­lowed its log­ic to the end. “In this,” de Beau­voir writes iron­i­cal­ly, “he dif­fered from the rest of mankind… being born to save human­i­ty.” We are most­ly out to save our­selves – or our stub­born ideas of who we should be. The more wealth and pow­er we have, the eas­i­er it may be to fight the trans­for­ma­tions of age…. Until we can­not, since “grow­ing, ripen­ing, aging, dying – the pass­ing of time is pre­des­tined.”

When she began to write about her own aging, de Beau­voir was besieged, she says, by “great num­bers of peo­ple, par­tic­u­lar­ly old peo­ple [who] told me, kind­ly or angri­ly but always at great length and again and again, that old age sim­ply did not exist!” The hun­dreds and thou­sands of dol­lars spent to fight nature’s effect on our appear­ance only serves to “pro­long,” she writes, our “dying youth.”

Obses­sions with cos­met­ics and cos­met­ic surgery come from an ageism imposed from with­out by what schol­ar Kath­leen Wood­ward calls “the youth­ful struc­ture of the look” — a harsh gaze that turns the old into “The Oth­er.” The aged are sub­ject to a “stig­ma­tiz­ing social judg­ment, made worse by our inter­nal­iza­tion of it.” Ram Dass sum­ma­rized the con­di­tion in 2019 by say­ing we live in “a very cru­el cul­ture” — an “aging soci­ety… with a youth mythol­o­gy.”

The con­tra­dic­tions can be stark. Many of Ram Dass’ gen­er­a­tion have become valu­able fod­der in mar­ket­ing and pol­i­tics for their reli­a­bil­i­ty as vot­ers or con­sumers, a major shift since 1972. But, for all the focus on baby boomers as a hat­ed or a use­ful demo­graph­ic, they are large­ly invis­i­ble out­side of a cer­tain wealthy class. Old age in the West is no less fraught with eco­nom­ic and social pre­car­i­ty than when de Beau­voir wrote. 

De Beau­voir mov­ing­ly describes con­di­tions that were briefly evi­dent in the media dur­ing the worst of the pan­dem­ic – the iso­la­tion, fear, and mar­gin­al­iza­tion that old­er peo­ple face, espe­cial­ly those with­out means. “The pres­ence of mon­ey can­not always alle­vi­ate” the pains of aging, wrote Eliz­a­beth Hard­wick in her 1972 review of de Beauvoir’s book in trans­la­tion. “Its absence is a cer­tain cat­a­stro­phe.”

The prob­lem, de Beau­voir point­ed out, is that old age is almost syn­ony­mous with pover­ty. The elder­ly are deemed unpro­duc­tive, unprof­itable, a bur­den on the state and fam­i­ly. She quotes a Cam­bridge anthro­pol­o­gist, Dr. Leach, who stat­ed at a con­fer­ence, “in effect, ‘In a chang­ing world, where machines have a very short run of life, men must not be used too long. Every­one over fifty-five should be scrapped.’” 

The sen­ti­ment, expressed in 1968, sounds not unlike a phrase bandied around by busi­ness ana­lysts thanks to Erik Brynjolkfsson’s call for human beings to “race with the machines.” It is, even­tu­al­ly, a race every­one los­es. And the push for prof­itabil­i­ty over human flour­ish­ing comes back to haunt us all. 

We car­ry this ostracism so far that we even reach the point of turn­ing it against our­selves: for in the old per­son that we must become, we refuse to rec­og­nize our­selves.” 

De Beauvoir’s response to the wide­spread cul­tur­al denial of aging was to write the first full-length philo­soph­i­cal study of aging in exis­tence, “to break the con­spir­a­cy of silence,” she pro­claimed. First pub­lished as La vieil­lesse in 1970, the book dared tread where no schol­ar or thinker had, as Wood­ward writes in a 2016 re-appraisal: 

The Com­ing of Age is the inau­gur­al and inim­itable study of the scan­dalous treat­ment of aging and the elder­ly in today’s cap­i­tal­ist soci­eties…. There was no estab­lished method or mod­el for the study of aging. Beau­voir had to invent a way to pur­sue this enor­mous sub­ject. What did she do? …. She sur­veyed and syn­the­sized what she had found in mul­ti­ple domains, includ­ing biol­o­gy, anthro­pol­o­gy, phi­los­o­phy, and the his­tor­i­cal and cul­tur­al record, draw­ing it all togeth­er to argue with no holds barred that the elder­ly are not only mar­gin­al­ized in con­tem­po­rary cap­i­tal­ist soci­eties, they are dehu­man­ized.

The book is just as rel­e­vant in its major points, argues pro­fes­sor of phi­los­o­phy Tove Pet­tersen, despite some sweep­ing gen­er­al­iza­tions that may not hold up now or didn’t then. But the exclu­sions suf­fered by aging women in cap­i­tal­ist soci­eties are still espe­cial­ly cru­el, as the philoso­pher argued. Women are still stig­ma­tized for their desires after menopause and cease­less­ly judged on their appear­ance at all times.

De Beauvoir’s study has been com­pared to the exhaus­tive work of Michel Fou­cault, who exca­vat­ed such human con­di­tions as mad­ness, sex­u­al­i­ty, and pun­ish­ment. And like his stud­ies, it can feel claus­tro­pho­bic. Is there any way out of being Oth­ered, pushed aside, and ignored by the next gen­er­a­tion as we age? “Beau­voir claims that the oppressed are not always just pas­sive vic­tims,” says Pet­tersen, “and that not all oppres­sion is total.” 

We may be con­di­tioned to see aging peo­ple as no longer use­ful or desir­able, and to see our­selves that way as we age. But to whol­ly accept the log­ic of this judg­ment is to allow old age to become a “par­o­dy” of youth, writes de Beau­voir, as we chase after the past in mis­guid­ed efforts to reclaim lost social sta­tus. We must resist the back­ward look that a youth-obsessed cul­ture encour­ages by allow­ing our­selves to become some­thing else, with a focus turned out­ward toward a future we won’t see.

As an old Zen mas­ter once point­ed out, the leaves don’t go back on the tree. The leaves in fall and the tree in win­ter, how­ev­er, are things of beau­ty and promise:

There is only one solu­tion if old age is not to be an absurd par­o­dy of our for­mer life, and that is to go on pur­su­ing ends that give our exis­tence a mean­ing — devo­tion to indi­vid­u­als, to groups or to caus­es, social, polit­i­cal, intel­lec­tu­al or cre­ative work… In old age we should wish still to have pas­sions strong enough to pre­vent us turn­ing in on our­selves. One’s life has val­ue so long as one attrib­ut­es val­ue to the life of oth­ers, by means of love, friend­ship, indig­na­tion, com­pas­sion.

Bor­row de Beauvoir’s The Com­ing of Age from the Inter­net Archive and read it online for free. Or pur­chase a copy of your own.

via The Mar­gin­a­lian

Relat­ed Con­tent:

Ram Dass (RIP) Offers Wis­dom on Con­fronting Aging and Dying

Bertrand Russell’s Advice For How (Not) to Grow Old: “Make Your Inter­ests Grad­u­al­ly Wider and More Imper­son­al”

Life Lessons From 100-Year-Olds: Time­less Advice in a Short Film

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

 

How a Dutch “Dementia Village” Improves Quality of Life with Intentional Design

Peo­ple suf­fer­ing from demen­tia lose their abil­i­ty to take an active part in con­ver­sa­tions, every­day activ­i­ties, and their own phys­i­cal upkeep.

They are prone to sud­den mood swings, irri­tabil­i­ty, depres­sion, and anx­i­ety.

They may be strick­en with delu­sions and wild hal­lu­ci­na­tions.

All of these things can be under­stand­ably upset­ting to friends and fam­i­lies. There’s a lot of stig­ma sur­round­ing this sit­u­a­tion.

Tak­ing care of a spouse or par­ent with demen­tia can be an over­whelm­ing­ly iso­lat­ing expe­ri­ence, though no one is more iso­lat­ed than the per­son expe­ri­enc­ing severe cog­ni­tive decline first­hand.

While many of us would do any­thing to stay out of them, the sad fact is res­i­den­tial mem­o­ry care facil­i­ties are often the end-of-the-line real­i­ty for those liv­ing with extreme demen­tia.

Dur­ing the first sum­mer of the COVID-19 pan­dem­ic, nurs­ing home deaths attrib­uted to Alzheimer’s dis­ease and demen­tia increased by more than 20 per­cent, owing to such fac­tors as chron­ic staffing short­ages and a ban on out­side vis­i­tors.

As DeAnn Wal­ters, direc­tor of clin­i­cal affairs for the Cal­i­for­nia Asso­ci­a­tion of Health Facil­i­ties, told Politi­co:

We’re try­ing to be sup­port­er, social work­er, care­giv­er, friend and house­keep­ing for the res­i­dent. It’s putting a lot of pres­sure on the care­givers and the oper­a­tion of the facil­i­ty to make sure every­one has what they need. Before the pan­dem­ic we couldn’t even get socks on peo­ple and you’d see them walk­ing around bare­foot.

Not the vision any of us would choose for our parent’s gold­en years, or our own.

The Hogeweyk, a planned vil­lage just out­side of Ams­ter­dam, offers a dif­fer­ent sort of future for those with severe demen­tia.

The above episode of By Design, Vox’s series about the inter­sec­tion of design and tech­nol­o­gy, explores the inno­va­tions that con­tribute to the Hogeweyk’s res­i­dents over­all hap­pi­ness and well­be­ing.

Rather than group­ing res­i­dents togeth­er in a sin­gle insti­tu­tion­al set­ting, they are placed in groups of six, with every­one inhab­it­ing a pri­vate room and shar­ing com­mon spaces as they see fit.

The com­mon spaces open onto out­door areas that can be freely enjoyed by all housed in that “neigh­bor­hood”. No need to wait until a staff mem­ber grants per­mis­sion or fin­ish­es some task.

Those wish­ing to ven­ture fur­ther afield can avail them­selves of such pleas­ant quo­tid­i­an des­ti­na­tions as a gro­cery, a restau­rant, a bar­ber­shop, or a the­ater.

These loca­tions are designed in accor­dance with cer­tain things proven to work well in insti­tu­tion­al set­tings —  for instance, avoid­ing dark floor tiles, which some peo­ple with demen­tia per­ceive as holes.

But oth­er design ele­ments reflect the choice to err on the side of qual­i­ty of life. Hand rails may help in pre­vent­ing falls, but so do rol­la­tors and walk­ers, which the res­i­dents use on their jaunts to the town squares, gar­dens and pub­lic ameni­ties.

The design­ers believe that equip­ping res­i­dents with a high lev­el of free­dom not only pro­motes phys­i­cal activ­i­ty, it min­i­mizes issues asso­ci­at­ed with demen­tia like aggres­sion, con­fu­sion, and wan­der­ing.

Co-founders Eloy van Hal and Jan­nette Spier­ing write that the Hogeweyk’s crit­ics com­pare it to the Tru­man Show, the 1998 film in which Jim Car­rey’s title char­ac­ter real­izes that his whole­some small town life, and his every inter­ac­tion with his pur­port­ed friends, neigh­bors, and loved ones, have been a set up for a high­ly rat­ed, hid­den cam­era real­i­ty TV show.

They describe The Hogeweyk as a stage for, “the rem­i­nis­cence world”, in which actors help the res­i­dents live in a fic­ti­tious world. Many Alzheimer’s experts have, how­ev­er, val­ued The Hogeweyk for what it real­ly is: a famil­iar and safe envi­ron­ment in which peo­ple with demen­tia live while retain­ing their own iden­ti­ty and auton­o­my as much as pos­si­ble. They live in a social com­mu­ni­ty with real streets and squares, a real restau­rant with real cus­tomers, a super­mar­ket for gro­ceries and a the­atre that hosts real per­for­mances. There is no fake bus stop or post office, there are no fake façades and sets. The restau­rant employ­ee, the handy­man, the care­tak­er, the nurse, the hair­dress­er, etc.—in short: every­one who works at The Hogeweyk uses their pro­fes­sion­al skills to actu­al­ly sup­port the res­i­dents and are, there­fore, cer­tain­ly not actors.

Pro­fes­sion­al care and sup­port goes on around the clock, but rarely takes cen­ter­stage. Nor­mal life is pri­or­i­tized.

A vis­i­tor describes a stroll through some of the Hogeweyk’s pub­lic areas:

In the shade of one of the large trees, a mar­ried cou­ple gazes hap­pi­ly at the activ­i­ty in the the­atre square. An elder­ly gen­tle­man, togeth­er with a young lady, intent­ly study the large chess board and take turns mov­ing the pieces. At the foun­tain, a group of women chat loud­ly on colour­ful gar­den chairs. The sto­ry is clear­ly audible—it is about a mem­o­ry of a vis­it to a park in Paris which had the same chairs. Passers-by, old and young, greet the women enthu­si­as­ti­cal­ly. A lit­tle fur­ther on, a woman is talk­ing to a man oppo­site her. She is ges­tur­ing wild­ly. After a while, anoth­er woman joins the con­ver­sa­tion. The two women then walk through the open front door of Boule­vard 15. 

The cov­ered pas­sage smells of fresh­ly-baked cook­ies. The scent is com­ing from De Bonte Hof. Amus­ing con­ver­sa­tions can be heard that pause for a moment when the oven beeps in the kitchen that has been dec­o­rat­ed in an old-fash­ioned style. A tray of fresh cook­ies is removed from the oven. Two women, one in a wheel­chair, enter the venue, obvi­ous­ly seduced by the smell. They sam­ple the cook­ies. 

The super­mar­ket across the street is very busy. Shop­ping trol­leys loaded with gro­ceries are pushed out of the shop. The rat­tle of a shop­ping trol­ley dis­si­pates into the dis­tance as it dis­ap­pears from view towards Grote Plein. A man reluc­tant­ly push­es the full trol­ley while two women fol­low behind him arm in arm. The trio dis­ap­pear behind the front door of Grote Plein 5.


A staffer’s account of a typ­i­cal morn­ing in one of Hogeweyk’s hous­es reveals more about the hands-on care that allows res­i­dents to con­tin­ue enjoy­ing their care­ful­ly designed home, and the autonomous lifestyle it makes pos­si­ble:

Mr Hen­dricks wakes up on the sofa. He unzips his fly. I jump up and escort him to the toi­let just in time. I grab a roll of med­ica­tion for him from the med­ica­tion trol­ley. He is now walk­ing to his room. We pick out clothes togeth­er and I lay them out on his bed. He wash­es him­self at the sink. I watch briefly before leav­ing. Fif­teen min­utes lat­er, I poke my head through the door. That’s not how elec­tric shav­ing works! I offer to help, but Mr. Hen­dricks is clear­ly a bit irri­tat­ed and grum­bles. He’ll be a lit­tle less shaven today. We’ll try again after break­fast…

We help Mrs Sti­j­nen into the show­er chair with the hoist. She is clear­ly not used to it. Dis­cussing her exten­sive Swarovs­ki col­lec­tion, dis­played in the glass case in her room, turns out to be an excel­lent dis­trac­tion. She proud­ly talks about the lat­est piece she acquired this year. On to the show­er. The two oth­er res­i­dents are still sleep­ing. Great, that gives me the chance to devote some extra time to Mrs Sti­j­nen today. 

The door­bell rings again and my col­league, Yas­min, walks in. She’s the famil­iar face that every­one can rely on. Always present at 8 a.m., 5 days a week. What a relief for res­i­dents and fam­i­ly. She, too, puts her coat and bag in the lock­er. The wash­ing machine is ready, and Yas­min loads up the dry­er. The table in the din­ing room is then set. Yas­min puts a flo­ral table­cloth from the cup­board on the table. Mr Hen­dricks lends a hand and, with some guid­ance, puts two plates in their place, but then walks away to the sofa and sits down. A Dutch break­fast with bread, cheese, cold cuts, jam, cof­fee, tea and milk is served. Yas­min is mak­ing por­ridge for Mrs Smit. As always, she has break­fast in bed. Yas­min helps Mrs Smit. It is now 08:45 and Mr Hen­dricks and Mrs Sti­j­nen are sit­ting at the din­ing table. Yas­min push­es the chairs in and sits down her­self. They chat about the weath­er, and Yas­min lends a help­ing hand when need­ed. 

Mr Hen­dricks is real­ly grumpy today and is cur­rent­ly grum­bling at Mrs Jansen. I’m won­der­ing if we’re over­look­ing some­thing?

Learn more about the Hogeweyk, the world’s first demen­tia vil­lage here.

Watch a playlist of Vox By Design episodes here.

Relat­ed Con­tent 

The Restau­rant of Mis­tak­en Orders: A Tokyo Restau­rant Where All the Servers Are Peo­ple Liv­ing with Demen­tia

How Music Can Awak­en Patients with Alzheimer’s and Demen­tia

Demen­tia Patients Find Some Eter­nal Youth in the Sounds of AC/DC

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

How to Get into a Creative “Flow State”: A Short Masterclass

Is “flow state” the new mind­ful­ness? The phrase has gained a lot of cur­ren­cy late­ly. You may have heard it spo­ken of in rar­i­fied terms that sound like you have to be a full-time artist, pro­fes­sion­al ath­lete, or Albert Ein­stein to access it. On the oth­er hand, we have award-win­ning jour­nal­ist, human per­for­mance expert, and Flow Research Col­lec­tive founder Steven Kotler explain­ing in a video that we fea­tured recent­ly how to achieve a flow state on com­mand. So, does flow require a lit­tle or a lot of us? It requires, first and fore­most, a shift in con­scious­ness.

In the field of pos­i­tive psy­chol­o­gy, flow is most asso­ci­at­ed with the­o­rist Mihaly Csik­szent­mi­ha­lyi, whose Cre­ativ­i­ty: Flow the Psy­chol­o­gy of Dis­cov­ery and Inven­tion pro­vid­ed key con­tem­po­rary insights into the idea. For Csik­szent­mi­ha­lyi, direct­ing our activ­i­ty toward mate­r­i­al notions of secu­ri­ty sets us up for dis­ap­point­ment. Flow states are best under­stood as actu­al­ized cre­ativ­i­ty we can man­i­fest in almost any con­di­tions: we can be “hap­py, or mis­er­able, regard­less of what is actu­al­ly hap­pen­ing ‘out­side,’ just by chang­ing the con­tents of con­scious­ness,” he said.

For Taoists, flow means accord­ing with the nature of things as they are, which takes a lot of keep­ing still and let­ting be. Goethe used the phrase “effort­less effort” to describe cre­ative flow. Kotler’s def­i­n­i­tion is a bit more oper­a­tional: Flow, he says in his Mind­val­ley talk above, is an “opti­mal­ized state of con­scious­ness where we feel our best and we per­form our best.” One thing all notions of flow seem to share is a belief in the impor­tance of what Kotler calls “non-time,” or what the Taoist calls “the doing of non-doing,” a plea­sur­able rest­ing state with­out dis­trac­tion. (Kotler takes his “non-time” between 4 and 7:30 in the morn­ing.)

Kotler him­self arrived at the flow state “through an unusu­al door” — which he illus­trates in his talk with an MRI of a skull in pro­file and list titled “The Cost of Doing Busi­ness.” For an ambi­tious free­lance jour­nal­ist, that meant “2 frac­tured kneecaps, 2 shat­tered arms, 1 snapped wrist, 2 man­gled ankles,” and the list goes on (includ­ing 5 con­cus­sions): a descrip­tion of injuries incurred while fol­low­ing extreme ath­letes around the world. What he saw, he says, were peo­ple who had every­thing going against them — lit­tle edu­ca­tion, lit­tle nat­ur­al abil­i­ty, and his­to­ries of “destroyed homes.”

The ath­letes he fol­lowed were trau­ma­tized peo­ple who would not nec­es­sar­i­ly be can­di­dates for world-chang­ing inno­va­tion. Yet here they were, “extend­ing the lim­its of kines­thet­ic pos­si­bil­i­ty” — doing the pre­vi­ous­ly impos­si­ble by achiev­ing flow states. Kotler’s descrip­tions of flow are often very Yang, we might say, focus­ing on “peak per­for­mance” and favor­ing sports exam­ples. But his claims for flow also sound like deeply heal­ing med­i­cine. He talks about “trig­ger­ing” flow states to “over­come PTSD, addic­tion, and heart­break.” Like Csik­szent­mi­ha­lyi, he saw first­hand how flow states can heal trau­ma.

We can achieve this “altered state of con­scious­ness” by surf­ing or sky­div­ing. We can also achieve it while solv­ing equa­tions, trans­lat­ing for­eign lan­guages, or knit­ting scarves. As Csik­szent­mi­ha­lyi points out, it is not the con­tent of an expe­ri­ence — or the expense in air­line tick­ets and bro­ken bones — that mat­ters so much as our state of absorp­tion in activ­i­ties we love and prac­tice reg­u­lar­ly, which take us away from thoughts about our ever-present prob­lems and open up the space for pos­si­bil­i­ty.

Relat­ed Con­tent:

How to Enter a ‘Flow State’ on Com­mand: Peak Per­for­mance Mind Hack Explained in 7 Min­utes

Albert Ein­stein Tells His Son The Key to Learn­ing & Hap­pi­ness is Los­ing Your­self in Cre­ativ­i­ty (or “Find­ing Flow”)

Cre­ativ­i­ty, Not Mon­ey, is the Key to Hap­pi­ness: Dis­cov­er Psy­chol­o­gist Mihaly Csikszentmihaly’s The­o­ry of “Flow”

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

The Psychology of Messiness & Creativity: Study Shows How a Messy Desk and Creative Work Go Hand in Hand

Image via Wiki­me­dia Com­mons

You may have come into con­tact at some point with Tracey Emin’s My Bed, an art instal­la­tion that repro­duces her pri­vate space dur­ing a time when she spent four days as a shut-in in 1998, “heart­bro­ken”: the bed’s unmade, the bed­side strewn with cig­a­rettes, moc­casins, a bot­tle of booze, food, and “what appears to be a six­teen year old con­dom”…. If you were savvy enough to be Tracey Emin in 1998—and none of us were—you would have sold that messy room for over four mil­lion dol­lars last year at a Christie’s auc­tion. I doubt anoth­er buy­er of that cal­iber will come along for a knock-off, but this doesn’t mean the mess­es we make while slob­bing around our own homes are with­out their own, intan­gi­ble, val­ue.

Those mess­es, in fact, may be seedbeds of cre­ativ­i­ty, con­firm­ing a cliché as per­sis­tent as the one about doc­tors’ hand­writ­ing, and per­haps as accu­rate. It seems a messy desk, room, or stu­dio may gen­uine­ly be a mark of genius at work. Albert Ein­stein for exam­ple, writes Elite Dai­ly, had a desk that “looked like a spite­ful ex-girl­friend had a mis­sion to destroy his work­space.” Ein­stein respond­ed to crit­i­cism of his work habits by ask­ing, “If a clut­tered desk is a sign of a clut­tered mind, then what are we to think of an emp­ty desk?”

Mark Twain also had a messy desk, “per­haps even more clut­tered than that of Albert Ein­stein.” To find out whether the messi­ness trait’s rela­tion to cre­ativ­i­ty is sim­ply an “urban leg­end” or not, Kath­leen Vohs (a researcher at the Uni­ver­si­ty of Min­neso­ta’s Carl­son School of Man­age­ment) and her col­leagues con­duct­ed a series of exper­i­ments in both tidy and unruly spaces with 188 adults giv­en tasks to choose from.

Vohs describes her find­ings in the New York Times, con­clud­ing that messi­ness and cre­ativ­i­ty are at least very strong­ly cor­re­lat­ed, and that “while clean­ing up cer­tain­ly has its ben­e­fits, clean spaces might be too con­ven­tion­al to let inspi­ra­tion flow.” But there are trade-offs. Read about them in Vohs’ paper—“Phys­i­cal Order Pro­duces Healthy Choic­es, Gen­eros­i­ty, and Con­ven­tion­al­i­ty, Where­as Dis­or­der Pro­duces Cre­ativ­i­ty.” And just above, see Vohs’ co-author Joe Red­den, Assis­tant Pro­fes­sor of Mar­ket­ing at the Uni­ver­si­ty of Minnesota’s Carl­son School of Man­age­ment, dis­cuss the team’s fas­ci­nat­ing results. If con­duct­ing such an exper­i­ment on your­self, it might be best to do so in a space that’s all your own, though, like the rest of us, you’re too late to cre­ative­ly turn the mess you make into lucra­tive con­cep­tu­al art.

Below, as a bonus, you can watch Tracey Emin talk about the dark emo­tion­al place from which My Bed emerged.

Note: An ear­li­er ver­sion of this post appeared on our site in 2015.

Relat­ed Con­tent:

Albert Ein­stein Tells His Son The Key to Learn­ing & Hap­pi­ness is Los­ing Your­self in Cre­ativ­i­ty (or “Find­ing Flow”)

Why You Do Your Best Think­ing In The Show­er: Cre­ativ­i­ty & the “Incu­ba­tion Peri­od”

John Cleese’s Phi­los­o­phy of Cre­ativ­i­ty: Cre­at­ing Oases for Child­like Play

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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The Origins of the Word “Gaslighting”: Scenes from the 1944 Film Gaslight

You’re not going out of your mind. You’re slow­ly and sys­tem­at­i­cal­ly being dri­ven out of your mind. — Joseph Cot­ton to Ingrid Bergman in the 1944 film Gaslight.

Remem­ber when the word “gaslight­ing” elicit­ed know­ing nods from black and white film buffs… and blank stares from pret­ty much every­one else?

Then along came 2016, and gaslight­ing entered the lex­i­con in a big way.

Mer­ri­am-Web­ster defines it as the “psy­cho­log­i­cal manip­u­la­tion of a per­son usu­al­ly over an extend­ed peri­od of time that caus­es the vic­tim to ques­tion the valid­i­ty of their own thoughts, per­cep­tion of real­i­ty, or mem­o­ries and typ­i­cal­ly leads to con­fu­sion, loss of con­fi­dence and self-esteem, uncer­tain­ty of one’s emo­tion­al or men­tal sta­bil­i­ty, and a depen­den­cy on the per­pe­tra­tor.”

Of course, you knew that already!

“Gaslight­ing” is unavoid­able these days, five years after it was named 2016’s “most use­ful” and “like­ly to suc­ceed” word by the Amer­i­can Dialect Soci­ety.

(“Nor­mal­ize” was a run­ner up.)

As long as we’re play­ing word games, are you famil­iar with “denom­i­nal­iza­tion”?

Also known as “verb­ing” or “verb­ifi­ca­tion,” it’s the process where­by a noun is retooled as a verb.

Both fig­ure promi­nent­ly in Gaslight.

Have you seen the film?

Ingrid Bergman, play­ing oppo­site Charles Boy­er, won an Acad­e­my award for her per­for­mance. A teenaged Angela Lans­bury made her big screen debut.

In his reviewThe New York Times’ film crit­ic Bosley Crowther steered clear of spoil­ers, while mus­ing that the bulk of the the­ater-going pub­lic was prob­a­bly already hip to the cen­tral con­ceit, fol­low­ing the suc­cess­ful Broad­way run of Angel Street, the Patrick Hamil­ton thriller on which the film was based:

We can at least slip the infor­ma­tion that the study is whol­ly con­cerned with the obvi­ous endeav­ors of a hus­band to dri­ve his wife slow­ly mad. And with Mr. Boy­er doing the dri­ving in his best dead-pan hyp­not­ic style, while the flames flick­er strange­ly in the gas-jets and the mood music bongs with heavy threats, it is no won­der that Miss Bergman goes to pieces in the most dis­tress­ing way.

In the same review, Crowther sniped that Gaslight was “a no more illu­mi­nat­ing title” than Angel Street.

Maybe that was true in 1944. Not any­more!

(Cun­ning lin­guists that we are, had the film retained the play’s title, 2022 may well have found us com­plain­ing that some vil­lain tried to Angel Street us…)

In a col­umn on pro­duc­tion design for The Film Expe­ri­ence, crit­ic Daniel Wal­ber points out how Boy­er desta­bi­lizes Bergman by fool­ing with their gas-pow­ered lamps, and also how the film’s Acad­e­my Award-win­ning design team used the “con­strict­ing tem­po­ral­i­ty” of a Vic­to­ri­an Lon­don lit by gas to set a fore­bod­ing mood:

Between the street­lights out­side and the fix­tures with­in, the mood is for­ev­er dimmed. The heav­i­ness of the atmos­phere brings us even clos­er to Paula’s men­tal state, trap­ping us with her. The detail is so pre­cise, so com­mit­ted that every flick­er crawls under the skin, pro­ject­ing ter­ri­ble uncer­tain­ty and fear to the audi­ence.

Read­ers who’ve yet to see the film may want to skip the below clip, as it does con­tain some­thing close to a spoil­er.

Those who’ve been on the receiv­ing end of a vig­or­ous gaslight­ing cam­paign?

Pass the pop­corn.

Relat­ed Con­tent:

Ingrid Bergman Remem­bers How Ernest Hem­ing­way Helped Her Get the Part in For Whom the Bell Tolls

Alfred Hitch­cock Recalls Work­ing with Sal­vador Dali on Spell­bound: “No, You Can’t Pour Live Ants All Over Ingrid Bergman!”

Han­nah Arendt Explains How Pro­pa­gan­da Uses Lies to Erode All Truth & Moral­i­ty: Insights from The Ori­gins of Total­i­tar­i­an­ism

Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

Jon Hamm Narrates a Modernized Version of Plato’s Allegory of the Cave, Helping to Diagnose Our Social Media-Induced Narcissism

The Matrix gave a gen­er­a­tion or two rea­son to recon­sid­er, or indeed first to con­sid­er, Pla­to’s alle­go­ry of the cave. That era-defin­ing block­buster’s cav­al­cade of slick visu­al effects came deliv­ered atop a plot about human­i­ty’s hav­ing been enslaved — plugged into a colos­sal machine, as I recall, like an array of liv­ing bat­ter­ies — while con­vinced by a direct-to-brain sim­u­la­tion that it was­n’t. Here in real life, about two and a half mil­len­nia ear­li­er, one of Pla­to’s dia­logues had con­jured up a not-dis­sim­i­lar sce­nario. You can see it retold in the video above, a clip drawn from a form as rep­re­sen­ta­tive of the ear­ly 21st cen­tu­ry as The Matrix’s was of the late 20th: Legion, a dra­mat­ic tele­vi­sion series based on a com­ic book.

“Imag­ine a cave, where those inside nev­er see the out­side world,” says nar­ra­tor Jon Hamm (him­self an icon of our Gold­en Age of Tele­vi­sion, thanks to his lead per­for­mance in Mad Men). “Instead, they see shad­ows of that world pro­ject­ed on the cave wall. The world they see in the shad­ows is not the real world, but it’s real to them. If you were to show them the world as it actu­al­ly is, they would reject it as incom­pre­hen­si­ble.” Then, Hamm sug­gests trans­pos­ing this rela­tion­ship to real­i­ty into life as we know it — or rather, as we two-dimen­sion­al­ly per­ceive it on the screens of our phones. But “unlike the alle­go­ry of the cave, where the peo­ple are real and the shad­ows are false, here oth­er peo­ple are the shad­ows.”

This prop­a­gates “the delu­sion of the nar­cis­sist, who believes that they alone are real. Their feel­ings are the only feel­ings that mat­ter, because oth­er peo­ple are just shad­ows, and shad­ows don’t feel.” And “if every­one lived in caves, then no one would be real. Not even you.” With the rise of dig­i­tal com­mu­ni­ca­tion in gen­er­al and social media in par­tic­u­lar, a great many of us have ensconced our­selves, by degrees and for the most part uncon­scious­ly, inside caves of our own. Over the past decade or so, increas­ing­ly sober­ing glimpses of the out­side world have moti­vat­ed some of us to seek diag­noses of our col­lec­tive con­di­tion from thinkers of the past, such as social the­o­rist Christo­pher Lasch.

“The new nar­cis­sist is haunt­ed not by guilt but by anx­i­ety,” Lasch writes The Cul­ture of Nar­cis­sism. “Lib­er­at­ed from the super­sti­tions of the past, he doubts even the real­i­ty of his own exis­tence” — won­ders, in oth­er words, whether he isn’t one of the shad­ows him­self. Nev­er­the­less, he remains “facile at man­ag­ing the impres­sions he gives to oth­ers, rav­en­ous for admi­ra­tion but con­temp­tu­ous of those he manip­u­lates into pro­vid­ing it,” and depen­dent on “con­stant infu­sions of approval and admi­ra­tion.” Social media has revealed traces of this per­son­al­i­ty, belong­ing to one who “sees the world as a mir­ror of him­self and has no inter­est in exter­nal events except as they throw back a reflec­tion of his own image,” in us all. It thus gives us pause to remem­ber that Lasch was writ­ing all this in the 1970s; but then, Pla­to was writ­ing in the fifth cen­tu­ry B.C.

Relat­ed Con­tent:

Hear John Malkovich Read Plato’s “Alle­go­ry of the Cave,” Set to Music Mixed by Ric Ocasek, Yoko Ono & Sean Lennon, OMD & More

Two Ani­ma­tions of Plato’s Alle­go­ry of the Cave: One Nar­rat­ed by Orson Welles, Anoth­er Made with Clay

Plato’s Cave Alle­go­ry Ani­mat­ed Mon­ty Python-Style

New Ani­ma­tion Explains Sher­ry Turkle’s The­o­ries on Why Social Media Makes Us Lone­ly

The Case for Delet­ing Your Social Media Accounts & Doing Valu­able “Deep Work” Instead, Accord­ing to Com­put­er Sci­en­tist Cal New­port

A 1947 French Film Accu­rate­ly Pre­dict­ed Our 21st-Cen­tu­ry Addic­tion to Smart­phones

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Drugs Used by the Ancient Greeks and Romans

Many of us liv­ing in the parts of the world where mar­i­jua­na has recent­ly been legal­ized may regard our­selves as par­tak­ing of a high­ly mod­ern plea­sure. And giv­en the ever-increas­ing sophis­ti­ca­tion of the grow­ing and pro­cess­ing tech­niques that under­lie what has become a for­mi­da­ble cannabis indus­try, per­haps, on some lev­el, we are. But as intel­lec­tu­al­ly avid enthu­si­asts of psy­choac­tive sub­stances won’t hes­i­tate to tell you, their use stretch­es far­ther back in time than his­to­ry itself. “For as long as there has been civ­i­liza­tion, there have been mind-alter­ing drugs,” writes Sci­ence’s Andrew Lawler. But was any­one using them in the pre­de­ces­sors to west­ern civ­i­liza­tion as we know it today?

For quite some time, schol­ars believed that unlike, say, Mesoamer­i­ca or north Africa, “the ancient Near East had seemed curi­ous­ly drug-free.” But now, “new tech­niques for ana­lyz­ing residues in exca­vat­ed jars and iden­ti­fy­ing tiny amounts of plant mate­r­i­al sug­gest that ancient Near East­ern­ers indulged in a range of psy­choac­tive sub­stances.”

The lat­est evi­dence sug­gests that, already three mil­len­nia ago, “drugs like cannabis had arrived in Mesopotamia, while peo­ple from Turkey to Egypt exper­i­ment­ed with local sub­stances such as blue water lily.” That these habits seem to have con­tin­ued in ancient Greece and Rome is sug­gest­ed by archae­o­log­i­cal evi­dence sum­ma­rized in the video above.

In 2019, archae­ol­o­gists unearthed a few pre­cious arti­facts from a fourth-cen­tu­ry Scythi­an bur­ial mound near Stavropol in Rus­sia. There were “gold­en arm­bands, gold­en cups, a heavy gold ring, and the great­est trea­sure of all, two spec­tac­u­lar gold­en ves­sels,” says nar­ra­tor Gar­rett Ryan, who earned a PhD in Greek and Roman His­to­ry from the Uni­ver­si­ty of Michi­gan. The inte­ri­ors of those last “were coat­ed with a sticky black residue,” con­firmed in the lab to be opi­um with traces of mar­i­jua­na. “The Scythi­ans, in oth­er words, got high” — as did “their Greek and Roman neigh­bors.” Ryan, author of Naked Stat­ues, Fat Glad­i­a­tors, and War Ele­phants: Fre­quent­ly Asked Ques­tions about the Ancient Greeks and Romans, goes on to make intrigu­ing con­nec­tions between scat­tered but rel­e­vant pieces of archae­o­log­i­cal and tex­tu­al evi­dence. We know that some of our civ­i­liza­tion­al fore­bears got high; how many, and how high, are ques­tions for future scholas­tic inquiry.

Relat­ed Con­tent:

Alger­ian Cave Paint­ings Sug­gest Humans Did Mag­ic Mush­rooms 9,000 Years Ago

Dis­cov­er the Old­est Beer Recipe in His­to­ry From Ancient Sume­ria, 1800 B.C.

Pipes with Cannabis Traces Found in Shakespeare’s Gar­den, Sug­gest­ing the Bard Enjoyed a “Not­ed Weed”

1,000-Year-Old Illus­trat­ed Guide to the Med­i­c­i­nal Use of Plants Now Dig­i­tized & Put Online

Beer Archae­ol­o­gy: Yes, It’s a Thing

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

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