Perhaps the most powerful effect flow theory could have in the public sector is in providing a blueprint for how institutions may be reformed so as to make them more conducive to optimal experience.
The last great attempt to free consciousness from the domination of impulses and social controls was psychoanalysis; as Freud pointed out, the two tyrants that fought for control over the mind were the id and the superego, the first a servant of the genes, the second a lackey of society – both representing the “Other.” Opposed to them was the ego, which stood for the genuine needs of the self connected to its concrete environment.
In normal life, we keep interrupting what we do with doubts and questions. “Why am I doing this? Should I perhaps be doing something else?” Repeatedly we question the necessity of our actions, and evaluate critically the reasons for carrying them out. But in flow there is no need to reflect, because the action carries us forward as if by magic.
Although, as we have seen, people generally long to leave their places of work and get home, ready to put their hard-earned free time to good use, all too often they have no idea what to do there.
As Freud and many others before and after him have noted, civilization is built on the repression of individual desires.
For example, teenagers enjoy impromptu interactions in which they try to “gross each other out,” or tell tall stories, or make fun of their teachers.
Power returns to the person when rewards are no longer relegated to outside forces. It is no longer necessary to struggle for goals that always seem to recede into the future, to end each boring day with the hope that tomorrow, perhaps, something good will happen. Instead of forever straining for the tantalizing prize dangled just out of reach, one begins to harvest the genuine rewards of living.
The same effect can be achieved in different ways, either through perfecting a severe mental discipline as in Yoga or through cultivating constant spontaneity as in Zen. But the intended result is identical: to free inner life from the threat of chaos, on the one hand, and from the rigid conditioning of biological urges, on the other, and hence to become independent from the social controls that exploit both.
Progress is relatively fast in fields that apply knowledge to the material world, such as physics or genetics. But it is painfully slow when knowledge is to be applied to modify our own habits and desires.
This is not to imply that a return to the rigid values and limited choices of the past would be preferable – even if that were a possibility, which it is not. The complexity and freedom that have been thrust upon us, and that our ancestors had fought so hard to achieve, are a challenge we must find ways to master.
Men are not afraid of things, but of how they view them,” said Epictetus.
Thoughts have to follow each other, or they get jumbled. While we are thinking about a problem we cannot truly experience either happiness or sadness. We cannot run, sing, and balance the checkbook simultaneously, because each one of these activities exhausts most of our capacity for attention.
But even when there is nothing else pressing occupying their minds, most people fall far below the peak capacity for processing information. In the roughly one-third of the day that is free of obligations, in their precious “leisure” time, most people in fact seem to use their minds as little as possible.
The opposite state from the condition of psychic entropy is optimal experience. When the information that keeps coming into awareness is congruent with goals, psychic energy flows effortlessly. There is no need to worry, no reason to question one’s adequacy. But whenever one does stop to think about oneself, the evidence is encouraging: “You are doing all right.” The positive feedback strengthens the self, and more attention is freed to deal with the outer and the inner environment.
This fact brings us to the second condition that affects whether an optimal experience will occur or not: an individual’s ability to restructure consciousness so as to make flow possible.
Agon includes games that have competition as their main feature, such as most sports and athletic events;.
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, because, as in the case of Rico and Pam, even the usually boring routines of work become purposeful and enjoyable. In flow we are in control of our psychic energy, and everything we do adds order to consciousness.
Part of the answer probably has to do with innate genetic causes.
To most people, the sheer wall of El Capitan in Yosemite valley is just a huge chunk of featureless rock. But to the climber it is an arena offering an endlessly complex symphony of mental and physical challenges.
Two terms describing states of social pathology apply also to conditions that make flow difficult to experience: anomie and alienation. Anomie –.
Men are not afraid of things, but of how they view them,” said Epictetus a long time ago. And the great emperor Marcus Aurelius wrote: “If you are pained by external things, it is not they that disturb you, but your own judgment of them. And it is in your power to wipe out that judgment now.