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

Pho­to by Adam Jones, via Wiki­me­dia Com­mons

The arts and human­i­ties are after­thoughts in many Amer­i­can schools, rarely giv­en pri­or­i­ty as part of a com­pre­hen­sive edu­ca­tion, though they formed the basis of one for thou­sands of years else­where. One might say some­thing sim­i­lar of pre­ven­ta­tive med­i­cine in the U.S. health­care sys­tem. It’s tempt­ing to ide­al­ize the pri­or­i­ties of oth­er wealthy coun­tries. The Japan­ese invest­ment in “for­est bathing,” for exam­ple, comes to mind, or Finnish pub­lic schools and France’s fund­ing of an Alzheimer’s vil­lage.

But every­place has its prob­lems, and no coun­try is an island, exempt from the glob­al pres­sures of cap­i­tal or hos­tile inter­fer­ence.

But if we con­sid­er such things as art, music, and dance as essential—not only to an edu­ca­tion, but to our gen­er­al well-being—we must com­mend the UK’s Health Sec­re­tary, Matt Han­cock, for his “social pre­scrib­ing” ini­tia­tive.

Han­cock wants “the country’s doc­tors to pre­scribe ther­a­peu­tic art- or hob­by-based treat­ments for ail­ments rang­ing from demen­tia to psy­chosis, lung con­di­tions and men­tal health issues,” reports Meilan Sol­ly at Smith­son­ian. The plan “could find patients enrolled in dance class­es and singing lessons, or per­haps enjoy­ing a per­son­al­ized music playlist.”

In a speech Han­cock deliv­ered on what hap­pened to be elec­tion day in the U.S., he referred to a quote from Con­fu­cius that rep­re­sents one par­tic­u­lar­ly ancient edu­ca­tion­al tra­di­tion: “Music pro­duces a kind of plea­sure, which human nature can­not do with­out.” (He also quotes the Rolling Stones’ “Sat­is­fac­tion.”) Hancock’s idea goes beyond aris­to­crat­ic tra­di­tions of old, pro­claim­ing a diet of the arts for every­one.

They’re not just a right in their own terms as the search for truth and expres­sion of the human con­di­tion. We shouldn’t only val­ue them for the role they play in bring­ing mean­ing and dig­ni­ty to our lives. We should val­ue the arts and social activ­i­ties because they’re essen­tial to our health and well­be­ing. And that’s not me as a for­mer Cul­ture Sec­re­tary say­ing it. It’s sci­en­tif­i­cal­ly proven. Access to the arts and social activ­i­ties improves people’s men­tal and phys­i­cal health.

We’ve like­ly all come across research on the tremen­dous health ben­e­fits of what Warnock calls “social activ­i­ties,” main­tain­ing friend­ships and get­ting out and about. But what does the research into art and health say? “The med­ical ben­e­fits of engag­ing with the arts are well-record­ed,” Sol­ly writes, cit­ing stud­ies of stroke sur­vivors mak­ing great strides after per­form­ing with the Roy­al Phil­har­mon­ic; dance lessons improv­ing clar­i­ty and con­cen­tra­tion among those with ear­ly psy­chosis; and those with lung con­di­tions improv­ing with singing lessons. Addi­tion­al­ly, many stud­ies have shown the emo­tion­al lift muse­um vis­its and oth­er cul­tur­al activ­i­ties of a social nature can give.

Sim­i­lar tri­als have tak­en place in Cana­da, but the UK project is “simul­ta­ne­ous­ly more com­pre­hen­sive and less fleshed-out,” aim­ing to encour­age every­thing from cook­ing class­es, play­ing bin­go, and gar­den­ing to “more cul­tur­al­ly focused ven­tures.” The pro­pos­al does not, how­ev­er, ful­ly address fund­ing or acces­si­bil­i­ty issues for the most at-risk patients. Hancock’s rhetoric also per­haps heed­less­ly pits “more pre­ven­tion and per­spi­ra­tion” against “pop­ping pills and Prozac,” a char­ac­ter­i­za­tion that seems to triv­i­al­ize drug ther­a­pies and cre­ate a false bina­ry where the two approach­es can work well hand-in-hand.

Nonethe­less, a shift away from “over-med­ical­is­ing” and toward pre­ven­ta­tive and holis­tic approach­es has the poten­tial to address not only chron­ic symp­toms of dis­ease, but the non-med­ical causes—including stress, iso­la­tion, and sadness—that con­tribute to and wors­en ill­ness. The plan may require a rig­or­ous­ly indi­vid­u­al­ized imple­men­ta­tion by physi­cians and it will “start at a dis­ad­van­tage,” with 4% cuts per year to the NHS bud­get until 2021, as Roy­al Col­lege of Nurs­ing pub­lic health expert Helen Dono­van points out.

Those chal­lenges aside, giv­en all we know about the impor­tance of emo­tion­al well-being to phys­i­cal health, it’s hard to argue with Hancock’s premise. “Access to the arts improves people’s men­tal and phys­i­cal health,” he tweet­ed dur­ing his Novem­ber 6th roll-out of the ini­tia­tive. “It makes us hap­pi­er and health­i­er.” Art is not a lux­u­ry, but a nec­es­sary ingre­di­ent in human flour­ish­ing, and yet “the arts do not tend to be thought of in med­ical terms,” writes pro­fes­sor of health human­i­ties Paul Craw­ford, though they con­sti­tute a “shad­ow health ser­vice,” bring­ing us a kind of hap­pi­ness, I’d argue with Con­fu­cius, that we sim­ply can­not find any­where else.

via The Smith­son­ian

Relat­ed Con­tent:

How the Japan­ese Prac­tice of “For­est Bathing”—Or Just Hang­ing Out in the Woods—Can Low­er Stress Lev­els and Fight Dis­ease

How Fin­land Cre­at­ed One of the Best Edu­ca­tion­al Sys­tems in the World (by Doing the Oppo­site of U.S.)

The French Vil­lage Designed to Pro­mote the Well-Being of Alzheimer’s Patients: A Visu­al Intro­duc­tion to the Pio­neer­ing Exper­i­ment

Med­i­ta­tion is Replac­ing Deten­tion in Baltimore’s Pub­lic Schools, and the Stu­dents Are Thriv­ing

On the Pow­er of Teach­ing Phi­los­o­phy in Pris­ons

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

Free Guided Imagery Recordings Help Kids Cope with Pain, Stress & Anxiety

I don’t have to tell you mod­ern life is full of stres­sors that exac­er­bate hyper­ten­sion, depres­sion, and every­thing in-between. Ther­a­peu­tic stress reduc­tion tech­niques based in mind­ful­ness med­i­ta­tion, trau­ma research, and a num­ber of oth­er fields have pro­lif­er­at­ed in our dai­ly lives and every­day con­ver­sa­tion, help­ing peo­ple cope with chron­ic pain, career anx­i­ety, and the tox­ic mias­ma of our geopol­i­tics.

These meth­ods have been very suc­cess­ful among adult populations—of monks, vet­er­ans, clin­i­cal sub­jects, etc.—but adults process infor­ma­tion very dif­fer­ent­ly than chil­dren. And as every par­ent knows, kids get major­ly stressed out too, whether they’re absorb­ing our anx­i­eties sec­ond-hand or feel­ing the pres­sures of their own social and edu­ca­tion­al envi­ron­ments.

We can’t expect young chil­dren to sit still and pay atten­tion to their breath for thir­ty min­utes, or to change their men­tal scripts with cog­ni­tive behav­ioral ther­a­py. It’s far eas­i­er for kids to process things through their imag­i­na­tion, chan­nel­ing anx­i­ety through play, or art, or—as pedi­atric psy­chol­o­gists at the Children’s Hos­pi­tal of Orange Coun­ty (CHOC) explain—guided men­tal visu­al­iza­tion, or “guid­ed imagery,” as they call it. How does it work?

Guid­ed imagery involves envi­sion­ing a cer­tain goal to help cope with health prob­lems or the task or skill a child is try­ing to learn or mas­ter. Guid­ed imagery is most often used as a relax­ation tech­nique that involves sit­ting or lying qui­et­ly and imag­in­ing a favorite, peace­ful set­ting like a beach, mead­ow or for­est.

The ther­a­pists at CHOC “teach patients to imag­ine sights, sounds, smells, tastes or oth­er sen­sa­tions to cre­ate a kind of day­dream that ‘removes’ them from or gives them con­trol over their present sit­u­a­tion.” In the video at the top, Dr. Cindy Kim describes the tech­nique as “akin to biofeed­back,” and it has been espe­cial­ly help­ful for chil­dren fac­ing a scary med­ical pro­ce­dure.

While all of us might need to go to our hap­py place once in a while, most kids find it hard to relax with­out some form of cre­ative redi­rec­tion, like the guid­ed imagery pro­gram above from Johns Hop­kins All Children’s Hos­pi­tal. At the CHOC web­site, you’ll find over a dozen oth­er audio pro­grams tai­lored for pain and stress man­age­ment and relax­ation, for both young chil­dren and ado­les­cents. Lifehacker’s par­ent­ing edi­tor Michelle Woo describes a rep­re­sen­ta­tive sam­pling of the pro­grams:

  • For pain man­age­ment for young kids, lis­ten to “The Spe­cial Cake.” Sam­ple line: “With your next deep breath in, notice the sweet smell of the yum­my frost­ing.”
  • For pain man­age­ment for teens, lis­ten to “Climb­ing a Lad­der.” Sam­ple line: “Let’s have a look at the first step. As you put your foot on it, you begin to remem­ber a time when you real­ize that you can have con­trol over your body.”
  • For anx­i­ety, lis­ten to “The Mag­ic Kite.” Sam­ple line: “All of the uncom­fort­able feel­ings or sad­ness or anger or pain or wor­ry are all on the ground and you are fly­ing away from it.”

As kids lis­ten to audio, Woo writes, “have them notice how their body feels—their breath­ing may slow and their mus­cles might relax.” And hey, there’s no rea­son guid­ed imagery can’t work for grown-ups too. Try it if you’re feel­ing stressed and let us know how it works for you.

via Life­hack­er

Relat­ed Con­tent:

Moby Lets You Down­load 4 Hours of Ambi­ent Music to Help You Sleep, Med­i­tate, Do Yoga & Not Pan­ic

Dai­ly Med­i­ta­tion Boosts & Revi­tal­izes the Brain and Reduces Stress, Har­vard Study Finds

How Stress Can Change Your Brain: An Ani­mat­ed Intro­duc­tion

Med­i­ta­tion 101: A Short, Ani­mat­ed Beginner’s Guide

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

You’re Only As Old As You Feel: Harvard Psychologist Ellen Langer Shows How Mental Attitude Can Potentially Reverse the Effects of Aging

You’re only as old as you feel, right? The plat­i­tude may be true. In a sci­en­tif­i­cal­ly ver­i­fi­able sense, “feeling”—a state of mind—may not only deter­mine psy­cho­log­i­cal well-being but phys­i­cal health as well, includ­ing the nat­ur­al aging process­es of the body.

Har­vard psy­chol­o­gist Ellen Langer has spent decades test­ing the hypoth­e­sis, and has come to some inter­est­ing con­clu­sions about the rela­tion­ship between men­tal process­es and bod­i­ly aging. In order to do the kind of work she has for decades, she has had to put aside the thorny “mind-body” problem—a long­stand­ing philo­soph­i­cal and prac­ti­cal impasse in fig­ur­ing out how the two inter­act. “Let’s for­get about how you get from one to the oth­er,” she tells CBS This Morn­ing in a 2014 inter­view above, “and in fact see those as just words…. Wher­ev­er you’re putting the mind, you’re nec­es­sar­i­ly putting the body.”

What hap­pens to the one, she the­o­rized, will nec­es­sar­i­ly affect the oth­er. In a 1981 exper­i­ment, which she called the “coun­ter­clock­wise study,” she and her research team placed eight men in their late 70s in a monastery in New Hamp­shire, con­vert­ed to trans­port them all to 1959 when they were in their prime. Fur­ni­ture, décor, news, sports, music, TV, movies: every cul­tur­al ref­er­ence dat­ed from the peri­od. There were no mir­rors, only pho­tos of the men in their 20s. They spoke and act­ed as though they had trav­eled back in time and got­ten younger.

The results were extra­or­di­nary, almost too good to be true, she felt. “On sev­er­al mea­sures,” The New York Times report­ed in 2014, “they out­per­formed a con­trol group that came ear­li­er to the monastery but didn’t imag­ine them­selves back into the skin of their younger selves, though they were encour­aged to rem­i­nisce.” The “coun­ter­clock­wise” par­tic­i­pants “were sup­pler, showed greater man­u­al dex­ter­i­ty and sat taller…. Per­haps most improb­a­bly, their sight improved” as well as their hear­ing.  Giv­en the seem­ing­ly mirac­u­lous out­comes, tiny sam­ple size, and the unortho­doxy of the exper­i­ment, Langer decid­ed not to pub­lish at the time but con­tin­ued to work on sim­i­lar stud­ies look­ing at how the mind affects the body.

Then, almost thir­ty years lat­er, the BBC con­tact­ed her about stag­ing a tele­vised recre­ation of the monastery exper­i­ment, “with six aging for­mer celebri­ties as guinea pigs,” who were trans­port­ed back to 1975 by sim­i­lar means. The stars “emerged after a week as appar­ent­ly reju­ve­nat­ed as Langer’s sep­tu­a­ge­nar­i­ans in New Hamp­shire.” These exper­i­ments and sev­er­al oth­ers Langer has con­duct­ed over the years strong­ly sug­gest that chrono­log­i­cal age is not a lin­ear clock push­ing us inex­orably toward decline. It is, rather, a col­lec­tion of vari­ables that include psy­cho­log­i­cal well-being and some­thing called an “epi­ge­net­ic clock,” a mech­a­nism that UCLA geneti­cist Steve Hor­vath has dis­cov­ered direct­ly cor­re­lates with the aging process, and may show us how to change it.

But while Hor­vath has yet to answer sev­er­al press­ing ques­tions about how cer­tain genet­ic mech­a­nisms inter­act, Langer has put such ques­tions aside in favor of test­ing the mind-body con­nec­tion in a series of exper­i­ments, which engage the aging—or peo­ple with spe­cif­ic conditions—in stud­ies that stretch their minds. By cre­at­ing illu­sions like the monastery time machine, Langer has found that per­cep­tion has a sig­nif­i­cant effect on aging. If we per­ceive our­selves to be younger, health­i­er, more capa­ble, more vibrant, despite the mes­sages about how we should look and act at our chrono­log­i­cal age, then our cells and tis­sues get the mes­sage. Not only can a change in per­cep­tion affect aging, but also, Langer the­o­rizes, obe­si­ty, can­cer, dia­betes, and oth­er chron­ic or life-threat­en­ing con­di­tions. Much of her research here gets spelled out in her book, Coun­ter­clock­wise: Mind­ful Health and the Pow­er of Pos­si­bil­i­ty.

“Whether it’s about aging or any­thing else,” says Lager, “if you are sur­round­ed by peo­ple who have cer­tain expec­ta­tions for you, you tend to meet those expec­ta­tions, pos­i­tive or neg­a­tive.” The social expec­ta­tion for the aging is that they will get weak­er, less capa­ble, and more prone to dete­ri­o­ra­tion and ill­ness. Ignor­ing these expec­ta­tions and chang­ing our per­cep­tion of what chrono­log­i­cal age means—and doesn’t mean—Langer says, seems to actu­al­ly slow or par­tial­ly reverse the decline and to ward off dis­ease. Those psy­cho­log­i­cal changes can come about through inter­ven­tions like car­ing for chil­dren, plants, or ani­mals and using mind­ful­ness prac­tices to learn how to be atten­tive to change.

You can read more about Langer and Horvath’s spe­cif­ic find­ings on aging, psy­chol­o­gy, and epi­ge­net­ics at Nau­tilus.

Note: you can get Langer’s book–Coun­ter­clock­wise Mind­ful Health and the Trans­for­ma­tive Pow­er of Pos­si­bil­i­ty–as a free audio­book through Audible.com’s free tri­al pro­gram. Get more details on the free tri­al here.

Relat­ed Con­tent:

How Bak­ing, Cook­ing & Oth­er Dai­ly Activ­i­ties Help Pro­mote Hap­pi­ness and Alle­vi­ate Depres­sion and Anx­i­ety

How Mind­ful­ness Makes Us Hap­pi­er & Bet­ter Able to Meet Life’s Chal­lenges: Two Ani­mat­ed Primers Explain

How the Japan­ese Prac­tice of “For­est Bathing”—Or Just Hang­ing Out in the Woods—Can Low­er Stress Lev­els and Fight Dis­ease

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

How Meditation Can Change Your Brain: The Neuroscience of Buddhist Practice

Nir­vana is a place on earth. Pop­u­lar­ly thought of a Bud­dhist “heav­en,” reli­gious schol­ars dis­cuss the con­cept not as an arrival at some­place oth­er than the phys­i­cal place we are, but as the extinc­tion of suf­fer­ing in the mind, achieved in large part through inten­sive med­i­ta­tion. If this state of enlight­en­ment exists in the here and now—the sci­en­tif­ic inquir­er is jus­ti­fied in asking—shouldn’t it be some­thing we can mea­sure?

Maybe it is. Psy­chol­o­gist Daniel Gole­man and neu­ro­sci­en­tist Richard David­son set out to do just that when they flew sev­er­al “Olympic lev­el med­i­ta­tors” from Nepal, India, and France to Davidson’s lab at the Uni­ver­si­ty of Wis­con­sin.

Once they put the med­i­ta­tors under David­son’s scan­ners, researchers found that “their brain waves are real­ly dif­fer­ent,” as Gole­man says in the Big Think video above.

Per­haps the most remark­able find­ings in the Olympic lev­el med­i­ta­tors has to do with what’s called a gam­ma wave. All of us get gam­ma for a very short peri­od when we solve a prob­lem we’ve been grap­pling with, even if it’s some­thing that’s vexed us for months. We get about half sec­ond of gam­ma; it’s the strongest wave in the EEG spec­trum….

What was stun­ning was that the Olympic lev­el med­i­ta­tors, these are peo­ple who have done up to 62,000 life­time hours of med­i­ta­tion, their brain­wave shows gam­ma very strong all the time as a last­ing trait just no mat­ter what they’re doing. It’s not a state effect, it’s not dur­ing their med­i­ta­tion alone, but it’s just their every day state of mind. We actu­al­ly have no idea what that means expe­ri­en­tial­ly. Sci­ence has nev­er seen it before.

The med­i­ta­tors them­selves describe the state of mind in terms con­sis­tent with thou­sands of years of lit­er­a­ture on the sub­ject; “it’s very spa­cious and you’re wide open, you’re pre­pared for what­ev­er may come.” Gole­man and David­son have elab­o­rat­ed their find­ings for the pub­lic in the book Altered Traits: Sci­ence Reveals How Med­i­ta­tion Changes Your Mind, Brain, and Body. For more on Davidson’s work on the sub­ject, see his talk at Google, “Trans­form Your Mind, Change Your Brain.”

The bar to enlight­en­ment seems high. Gole­man and Davidson’s “Olympic lev­el” test sub­jects spent a min­i­mum of 62,000 hours in med­i­ta­tion, which amounts to some­thing like 20 years of eight-hour days, sev­en days a week (and maybe explains why the path to enlight­en­ment is often spread out over sev­er­al life­times in the tra­di­tion). But that doesn’t mean med­i­ta­tion in less­er dos­es does not have sig­nif­i­cant effects on the brain as well.

As Gole­man explains in the video above, med­i­ta­tion induces a state of hyper-focus, or “flow,” that acts as a gym for your brain: low­er­ing stress, rais­ing the lev­el of resilience under stress, and increas­ing focus “in the midst of dis­trac­tions.” At some point, he says, these tem­po­rary “altered states” become per­ma­nent “altered traits.” Along the way, as with any con­sis­tent, long-term work­out pro­gram, med­i­ta­tors devel­op strength, sta­mi­na, and flex­i­bil­i­ty the longer they stick with the prac­tice. Find resources to get you start­ed in the Relat­eds below.

Relat­ed Con­tent:

How Bud­dhism & Neu­ro­science Can Help You Change How Your Mind Works: A New Course by Best­selling Author Robert Wright

Free Guid­ed Med­i­ta­tions From UCLA: Boost Your Aware­ness & Ease Your Stress

Med­i­ta­tion 101: A Short, Ani­mat­ed Beginner’s Guide

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

Charles Bukowski Explains How to Beat Depression: Spend 3–4 Days in Bed and You’ll Get the Juices Flowing Again (NSFW)

Image by Graziano Ori­ga, via Wiki­me­dia Com­mons

I felt like sleep­ing for five years but they wouldn’t let me

—Charles Bukows­ki, Ham on Rye

I don’t know about you, but the grind gets me down. Day in, day out, the same rou­tine, nev­er a break but the odd vaca­tion. And you know what they say about vaca­tions; when you get back, you need anoth­er one. Used to be days were more reg­u­lar, in the hey­days of the unions. You put in your time and you get some back, enough at least for a good night’s sleep. No more. The machine nev­er sleeps, and nei­ther can we. If you have the good for­tune to live in the U.S., you and I can call our­selves blessed res­i­dents of the most over­worked nation in the world. Euro­peans may have it bet­ter, but maybe not by much.

Screw it, you want to say some­times. I just want to get some rest. We’re enti­tled to it. Accord­ing to that great folk the­o­rist of the grind, Charles Bukows­ki, three or four days in bed may be just the thing to get the juices flow­ing again when spir­its are low, and we don’t even have enough gas in the tank to revolt against a cul­ture that’s try­ing to work us all to death. At the dawn of the age of dereg­u­la­tion and sup­ply-side dom­i­nance, Bukows­ki saw the per­ils of mind-numb­ing, soul-killing, work, cas­ti­gat­ing the “9 to 5,” which is “nev­er 9 to 5,” in a bru­tal­ly hon­est let­ter to his pub­lish­er and bene­fac­tor, John Mar­tin.

Bukowski’s pre­scrip­tion for the depres­sion engen­dered by mod­ern life (aside from black­out drink­ing, that is): Sleep, a need as phys­i­cal­ly urgent as food or water. It wards off mor­bid rumi­na­tion: “sleep­ing in the rain,” he wrote, “helps me for­get things like I am going to die and you are going to die and the cats are going to die.” And when “the Wheaties aren’t going down right,” he says in the spo­ken word piece above, “when I feel a lit­tle weak or depressed,” it’s sleep he rec­om­mends.

I just go to bed for three days and four nights, pull down all the shades and just go to bed. Get up. Shit. Piss. Drink a beer now and then and go back to bed. I come out of that com­plete­ly re-enlight­ened for 2 or 3 months. I get pow­er from that.

I think someday…they’ll say this psy­chot­ic guy knew some­thing that…you know in days ahead and med­i­cine, and how they fig­ure these things out. Every­body should go to bed now and then, when they’re down low and give it up for three or four days. Then they’ll come back good for a while. But we’re so obsessed with, we have to get up and do it and go back to sleep.

Can you get time off for three or four days in bed? Prob­a­bly not. But hey, maybe there are more humane days ahead, as Bukows­ki fore­casts in a rare moment of opti­mism, when jobs won’t lit­er­al­ly kill us, when med­ical sci­ence will give us license to take “sleep leave.”

Peo­ple are nailed to the process­es. Up. Down. Do some­thing. Get up, do some­thing, go to sleep. Get up. They can’t get out of that cir­cle. You’ll see, some­day they’ll say: “Bukows­ki knew.” Lay down for 3 or 4 days till you get your juices back, then get up, look around and do it. But who the hell can do it cause you need a dol­lar. That’s all. That’s a long speech, isn’t it?”

It’s not a long speech at all, but it’s a damned good one.

Relat­ed Con­tent:

Charles Bukows­ki Rails Against 9‑to‑5 Jobs in a Bru­tal­ly Hon­est Let­ter (1986)

“Don’t Try”: Charles Bukowski’s Con­cise Phi­los­o­phy of Art and Life

The Last (Faxed) Poem of Charles Bukows­ki

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

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

I have fol­lowed sev­er­al debates recent­ly about the lack of arts and human­i­ties edu­ca­tion in STEM pro­grams. One argu­ment runs thus: sci­en­tists, engi­neers, and pro­gram­mers often move into careers design­ing prod­ucts for human use, with­out hav­ing spent much time learn­ing about oth­er humans. With­out required cours­es, say, in psy­chol­o­gy, phi­los­o­phy, soci­ol­o­gy, lit­er­a­ture, etc., stu­dents can end up unthink­ing­ly repro­duc­ing harm­ful bias­es or over­look­ing seri­ous eth­i­cal prob­lems and social inequities.

Tech­no­log­i­cal mal­prac­tice is bad enough. Med­ical mal­prac­tice can have even more imme­di­ate­ly harm­ful, or fatal, effects. We might take for grant­ed that a doctor’s “bed­side man­ner” is pure­ly a mat­ter of per­son­al­i­ty, but many med­icals schools have decid­ed they need to be more proac­tive when it comes to train­ing future doc­tors in com­pas­sion­ate lis­ten­ing. And some have begun using the arts to fos­ter cre­ative think­ing and empa­thy and to improve doc­tor-patient com­mu­ni­ca­tion. The ver­bal­ly-abu­sive Dr. House aside, the best diag­nos­ti­cians actu­al­ly have sym­pa­thet­ic ears.

As Dr. Michael Flana­gan of Penn State’s Col­lege of Med­i­cine puts it, “Our job is to elic­it infor­ma­tion from our patients. By com­mu­ni­cat­ing more effec­tive­ly and estab­lish­ing rap­port with patients so they are more com­fort­able telling you about their symp­toms, you are more like­ly to make the diag­no­sis and have high­er patient sat­is­fac­tion.” From the patient side of things, an accu­rate diag­no­sis can mean more than “sat­is­fac­tion”; it can mean the dif­fer­ence between life and death, long-term suf­fer­ing or rapid recov­ery.

Can impres­sion­ist paint­ing make that dif­fer­ence? Dr. Flana­gan thinks it’s a start. His sem­i­nar “Impres­sion­ism and the Art of Com­mu­ni­ca­tion” asks fourth-year med­ical stu­dents to engage with the work of Vin­cent van Gogh and Claude Mon­et, in exer­cis­es “rang­ing from obser­va­tion and writ­ing activ­i­ties to paint­ing in the style of said artists,” notes Art­sy. “Through the process, they learn to bet­ter com­mu­ni­cate with patients by devel­op­ing insights on sub­jects like men­tal ill­ness and cog­ni­tive bias.” Why not just study these sub­jects in psy­chol­o­gy cours­es?

One answer comes from Penn State asso­ciate pro­fes­sor of art his­to­ry Nan­cy Locke, who presents to Flanagan’s class­es. “Art can make peo­ple see their lives dif­fer­ent­ly,” she says, “Doc­tors will see peo­ple reg­u­lar­ly with cer­tain prob­lems.” And they can begin to schema­tize their patients the way they schema­tize dis­eases and dis­or­ders. “But a paint­ing can con­tin­ue to be chal­leng­ing, and there are always new ques­tions to ask.” Impres­sion­ist paint­ing rep­re­sents only one road, among many oth­ers, to the ambi­gu­i­ties of the human mind.

Anoth­er Penn State pro­fes­sor, Dr. Paul Haidet, direc­tor of med­ical edu­ca­tion research, offered a sem­i­nar on jazz and med­ical com­mu­ni­ca­tions to fourth-year stu­dents in 2014 and 2015. As he men­tions in the video above, Flana­gan him­self took the course. “Just as one jazz musi­cian pro­vides space to anoth­er to impro­vise,” he tells Penn State News, “as physi­cians we need to pro­vide space to our patients to com­mu­ni­cate in their own style. It was a trans­for­ma­tion­al expe­ri­ence, unlike any­thing I ever had in med­ical school myself.” He was inspired there­after to intro­duce his paint­ing course.

One could imag­ine class­es on the Vic­to­ri­an nov­el, mod­ernist poet­ry, or impro­vi­sa­tion­al dance hav­ing sim­i­lar effects. Oth­er med­ical schools have cer­tain­ly agreed. Dr. Del­phine Tay­lor, asso­ciate pro­fes­sor of med­i­cine at Colum­bia Uni­ver­si­ty Med­ical Cen­ter, “empha­sizes that arts-focused activ­i­ties are impor­tant in train­ing future doc­tors to be present and aware,” Art­sy writes, “which is more and more dif­fi­cult today giv­en the per­va­sive­ness of tech­nol­o­gy and media.” Arts pro­grams have also been adopt­ed in the med­ical schools at Yale, Har­vard, and UT Austin.

The prece­dents for incor­po­rat­ing the arts into a sci­ence edu­ca­tion abound—many a famous sci­en­tist has also had a pas­sion for lit­er­a­ture, pho­tog­ra­phy, paint­ing, or music. (Ein­stein, for exam­ple, wouldn’t be part­ed from his vio­lin.) As the arts and sci­ences grew fur­ther apart, for rea­sons hav­ing to do with the struc­ture of high­er edu­ca­tion and the dic­tates of mar­ket economies, it became far less com­mon for sci­en­tists and doc­tors to receive a lib­er­al arts edu­ca­tion. On the oth­er hand, todays lib­er­al arts stu­dents might ben­e­fit from more required STEM cours­es, but that’s a sto­ry for anoth­er day.

via Art­sy

Relat­ed Con­tent:

David Byrne & Neil deGrasse Tyson Explain the Impor­tance of an Arts Edu­ca­tion (and How It Strength­ens Sci­ence & Civ­i­liza­tion)

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

The Musi­cal Mind of Albert Ein­stein: Great Physi­cist, Ama­teur Vio­lin­ist and Devo­tee of Mozart

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

The French Village Designed to Promote the Well-Being of Alzheimer’s Patients: A Visual Introduction to the Pioneering Experiment

Hav­ing seen first­hand in my own fam­i­ly how dev­as­tat­ing Alzheimer’s dis­ease can be to the suf­fer­er and those who care for them, I acute­ly feel the need for bet­ter social reme­dies than those we cur­rent­ly have. Insti­tu­tion­al­iz­ing rel­a­tives places them at risk of abuse, neglect, or extreme lone­li­ness and anx­i­ety, over and above what they already expe­ri­ence. Rely­ing on fam­i­ly mem­bers can result in high­ly over­stressed care­tak­ers who lack resources, time, and train­ing. In either case, patients and care­tak­ers can end up iso­lat­ed, emo­tion­al­ly over­whelmed, and heav­i­ly reliant on med­ica­tions.

While there is yet no cure for Alzheimer’s and age-relat­ed demen­tia, the good news is that there may soon be a treat­ment that pro­vides suf­fer­ers with care, atten­tion, dig­ni­ty, and gen­er­ous social inter­ac­tion, while also giv­ing researchers humane and eth­i­cal oppor­tu­ni­ties to study the pro­gres­sion of the dis­ease. The not-so-good news is that it might require build­ing an entire vil­lage, com­plete with a super­mar­ket, hair­dress­er, library, gym and oth­er facil­i­ties. But if an exper­i­ment in Dax, in south­west­ern France, proves viable, many oth­er munic­i­pal­i­ties might will­ing­ly shoul­der the expense.

Designed by Cham­pag­nat & Grè­goire Archi­tects and NORD Archi­tects, the 12-acre Vil­lage Landais Alzheimer will cost a hefty $28 mil­lion, reports Newsweek. Curbed quotes the even high­er fig­ure of $34 mil­lion, “pri­mar­i­ly fund­ed by the gov­ern­ment.” Expect­ed to open at the end of 2019, the vil­lage will “house 120 patients, 100 live-in care­tak­ers, 12 vol­un­teers, and a team of researchers who will approach the treat­ment cen­ter as a test­bed for alter­na­tive Alzheimer’s care.” Designed to repli­cate a tra­di­tion­al medieval town com­mon to the area, the exper­i­ment was inspired by a sim­i­lar under­tak­ing in the Nether­lands, in which res­i­dents showed increased well-being and lived longer than expect­ed.

Neu­rol­o­gist and epi­demi­ol­o­gist Jean-François Dar­tigues explains the pur­pose of the vil­lage as main­tain­ing “the par­tic­i­pa­tion of res­i­dents in social life,” a proven fac­tor in slow­ing mem­o­ry loss and improv­ing men­tal health, as stud­ies have shown. The vil­lage will also give res­i­dents a sense of free­dom and con­trol over their envi­ron­ment, while mak­ing sure atten­tive care is on hand at all times, and it will “host trained dogs,” reports the BBC, “to help res­i­dents escape their psy­cho­log­i­cal iso­la­tion.” More­over, “drug treat­ments will be set aside,” along with the side effects of med­ica­tion that can neg­a­tive­ly affect qual­i­ty of life.

The pre­vi­ous exper­i­ment and cur­rent state of the research pre­dict that Vil­lage Landais Alzheimer will be suc­cess­ful in improv­ing the lives of its res­i­dents. While one can imag­ine this idea tak­ing hold among pri­vate investors will­ing to build exclu­sive vil­lages for wealthy patients, the ques­tion is whether coun­tries far less inclined to fund health­care would invest pub­lic resources. Local offi­cials in Dax at least “have promised,” Curbed reports, “to match nurs­ing home fees and make some form of gov­ern­ment assis­tance avail­able so as not to pre­vent poor­er patients from resid­ing in the facil­i­ty.”

Relat­ed Con­tent:

What’s a Sci­en­tif­i­cal­ly-Proven Way to Improve Your Abil­i­ty to Learn? Get Out and Exer­cise

Dis­cov­er the Retire­ment Home for Elder­ly Musi­cians Cre­at­ed by Giuseppe Ver­di: Cre­at­ed in 1899, It Still Lives On Today

How the Japan­ese Prac­tice of “For­est Bathing”—Or Just Hang­ing Out in the Woods—Can Low­er Stress Lev­els and Fight Dis­ease

The Health Ben­e­fits of Drum­ming: Less Stress, Low­er Blood Pres­sure, Pain Relief, and Altered States of Con­scious­ness

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

How to Use Psychedelic Drugs to Improve Mental Health: Michael Pollan’s New Book, How to Change Your Mind, Makes the Case

The his­to­ry of research on psy­che­del­ic drugs is so sen­sa­tion­al that more sober-mind­ed exper­i­ments (so to speak) often get obscured by the hip, the weird, and the nefar­i­ous, the lat­ter includ­ing secret CIA and Army test­ing of LSD and oth­er drugs as a means of psy­cho­log­i­cal war­fare and “enhanced inter­ro­ga­tion.” These exper­i­ments inad­ver­tent­ly led to Ken Kesey’s infa­mous “Acid Tests” in North­ern Cal­i­for­nia. On the oth­er side of the coun­try, Har­vard psy­chol­o­gist Tim­o­thy Leary used ques­tion­able meth­ods in his psilo­cy­bin exper­i­ments with pris­on­ers and stu­dents, before get­ting fired and going on to expand the mind of the coun­ter­cul­ture, earn­ing the dis­tinc­tion of hav­ing Richard Nixon call him “the most dan­ger­ous man in Amer­i­ca.”

Mean­while, work­ing in rel­a­tive obscu­ri­ty in very dif­fer­ent cir­cum­stances in the late 50s, a UC Irvine psy­chi­a­trist named Oscar Janiger brought vol­un­teer sub­jects, includ­ing sev­er­al dozen artists, to a house out­side L.A., where they were giv­en LSD and psy­chother­a­py. Janiger’s work has its sen­sa­tion­al side—a cousin of Allen Gins­berg, he report­ed­ly intro­duced Cary Grant, Anais Nin, Jack Nichol­son, and Aldous Hux­ley to acid. But his pri­ma­ry achieve­ment, in data that remained most­ly unpub­lished dur­ing his life­time, were his dis­cov­er­ies of the ther­a­peu­tic and cre­ative use of psy­che­del­ic drugs under con­trolled con­di­tions with sub­jects who were pre­pared for the expe­ri­ence and guid­ed through it by trained pro­fes­sion­als.

The exper­i­ments con­duct­ed by Janiger and oth­ers dif­fered marked­ly from the free­wheel­ing recre­ation­al drug use of the coun­ter­cul­ture and the weaponiza­tion of psy­che­delics by the U.S. gov­ern­ment. In recent years, sci­en­tists and psy­chol­o­gists have con­duct­ed sim­i­lar kinds of research under even more tight­ly con­trolled con­di­tions, sub­stan­ti­at­ing and expand­ing on the con­clu­sions of ear­ly exper­i­menters who found that psy­che­delics seem remark­ably effec­tive in treat­ing depres­sion, anx­i­ety, alco­holism, drug addic­tion, and oth­er stub­born­ly destruc­tive human ills. This research sup­ports with sound evi­dence LSD inven­tor Albert Hoff­man’s descrip­tion of his drug as “med­i­cine for the soul.”

While research orga­ni­za­tions like MAPS (Mul­ti­dis­ci­pli­nary Asso­ci­a­tion for Psy­che­del­ic Stud­ies) have cen­tral­ized and pro­mot­ed much of the cur­rent research, it’s now get­ting a huge pop­u­lar boost from none oth­er than food writer Michael Pol­lan, best­selling author of books like The Omnivore’s Dilem­ma and In Defense of Food. “A self-described ‘reluc­tant psy­cho­naut,’” writes NPR, Pol­lan sub­mit­ted him­self as a test sub­ject for exper­i­ments with “LSD, psilo­cy­bin and 5‑MeO-DMT, a sub­stance in the ven­om of the Sono­ran Desert toad.” He has described his expe­ri­ences and the work of the research com­mu­ni­ty in a new book titled How to Change Your Mind: What the New Sci­ence of Psy­che­delics Teach­es Us About Con­scious­ness, Dying, Addic­tion, Depres­sion, and Tran­scen­dence.

At the top of the post, see Pol­lan describe the book in a short video from Pen­guin. He dis­cuss­es such ancient ideas (as he has in past writ­ings) of psy­choac­tive drugs as “entheagens”—or chem­i­cal con­duits to the divine. “In the Dar­win­ian sense,” he says, the evo­lu­tion­ary pur­pose of psy­che­del­ic expe­ri­ences may be an increase in cog­ni­tive vari­ety and the stim­u­la­tion of “more metaphors, more insights.” In his Fresh Air inter­view above, Pol­lan fur­ther explains how this works ther­a­peu­ti­cal­ly. “One of the things our mind does is tell sto­ries about our­selves,” he says. “If you’re depressed, you’re being told a sto­ry per­haps that you’re worth­less, that no one could pos­si­bly love you… that life will not get bet­ter.”

“These sto­ries,” Pol­lan says, “trap us in these rumi­na­tive loops that are very hard to get out of. They’re very destruc­tive pat­terns of thought.” Psy­che­del­ic drugs “dis­able for a peri­od of time the part of the brain where the self talks to itself. It’s called the default mode net­work, and it’s a group of struc­tures that con­nect parts of the cor­tex — the evo­lu­tion­ar­i­ly most recent part of the brain — to deep­er lev­els where emo­tion and mem­o­ry reside.” Dis­rupt­ing old nar­ra­tives helps peo­ple to write bet­ter, health­i­er sto­ries.

As Pol­lan says in the Time video above, psy­che­delics have been pop­u­lar­ly con­ceived as drugs that make you crazy—and in some cas­es, that hap­pens. But they are also “drugs that can make you sane, or more sane.”  One of the major dif­fer­ences between one out­come and the oth­er is the con­di­tions under which the drug is tak­en. When qual­i­ty and dosage of the drugs are con­trolled, and when sub­jects are pre­pared for “bad trips” with spe­cif­ic instruc­tions, even fright­en­ing hal­lu­ci­na­tions can con­tribute to bet­ter men­tal health.

In his psilo­cy­bin exper­i­ment, for exam­ple, Pol­lan was accom­pa­nied by two “guides” and giv­en “a set of ‘flight instruc­tions,” includ­ing what to do if you see a mon­ster.

…don’t try to run away. Walk right up to it, plant your feet and say, “What do you have to teach me? What are you doing in my mind?” And if you do that, accord­ing to the flight instruc­tions, your fear will morph into some­thing much more pos­i­tive very quick­ly.

In anoth­er exam­ple, anoth­er psy­lo­cy­bin sub­ject, Alana, describes in the Vox video below her guid­ed expe­ri­ence with the drug dur­ing a smok­ing ces­sa­tion tri­al at Johns Hop­kins. “There were scary parts, fore­bod­ing parts,” she says, but thanks to con­trolled con­di­tions and the reas­sur­ing pres­ence of a guide, “I always knew there was joy and peace on the oth­er side of it. It was free­ing.”

Using psy­che­delics to con­front and con­quer fears goes back many thou­sands of years in tra­di­tion­al soci­eties. Mod­ern tech­no­log­i­cal cul­ture has large­ly turned to anti­de­pres­sants and oth­er phar­ma­ceu­ti­cals to reg­u­late anx­i­ety, but as Pol­lan points out, “Prozac doesn’t help when you’re con­fronting mor­tal­i­ty,” the deep­est, most uni­ver­sal fear of all. But psychedelics—as Aldous Hux­ley found when he took LSD on his deathbed—can “occa­sion an expe­ri­ence in people—a mys­ti­cal experience—that some­how makes it eas­i­er to let go.” Sure­ly, there are oth­er ways to do so. In any case, psy­che­del­ic drugs seem so ben­e­fi­cial to psy­cho­log­i­cal well-being that they can be, and hope­ful­ly will be in the future, used to pos­i­tive­ly (respon­si­bly) shift the con­scious­ness and cre­ative poten­tial of mil­lions of suf­fer­ing peo­ple.

For more on this sub­ject, read Pol­lan’s lat­est book–How to Change Your Mind: What the New Sci­ence of Psy­che­delics Teach­es Us About Con­scious­ness, Dying, Addic­tion, Depres­sion, and Tran­scen­dence.

Relat­ed Con­tent:

Watch The Bicy­cle Trip: An Ani­ma­tion of The World’s First LSD Trip Which Took Place on April 19, 1943

Rare Footage Shows US and British Sol­diers Get­ting Dosed with LSD in Gov­ern­ment-Spon­sored Tests (1958 + 1964)

Artist Draws 9 Por­traits While on LSD: Inside the 1950s Exper­i­ments to Turn LSD into a “Cre­ativ­i­ty Pill”

Aldous Huxley’s Most Beau­ti­ful, LSD-Assist­ed Death: A Let­ter from His Wid­ow

Ken Kesey Talks About the Mean­ing of the Acid Tests

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

« Go BackMore in this category... »
Quantcast
Open Culture was founded by Dan Colman.