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

I don’t mean to sound dra­mat­ic, but med­i­ta­tion may have saved my life. Dur­ing a par­tic­u­lar­ly chal­leng­ing time of over­work, under­pay, and seri­ous fam­i­ly dis­tress, I found myself at dan­ger­ous, near-stroke lev­els of high cho­les­terol and blood pres­sure, and the begin­nings of near-crip­pling ear­ly-onset arthri­tis. My doc­tors were alarmed. Some­thing had to change. Unable to make stress­ful out­er cir­cum­stances dis­ap­pear, I had to find con­struc­tive ways to man­age my respons­es to them instead. Yoga and med­i­ta­tion made the dif­fer­ence.

I’m hard­ly alone in this jour­ney. The lead­ing cause of death in the U.S. is heart dis­ease, fol­lowed close­ly by stroke, dia­betes, and depres­sion lead­ing to suicide—all con­di­tions exac­er­bat­ed by high lev­els of stress and anx­i­ety. In my own case, a changed diet and dai­ly exer­cise played a cru­cial role in my phys­i­cal recov­ery, but those dis­ci­plines would not even have been pos­si­ble to adopt were it not for the calm­ing, cen­ter­ing effects of a dai­ly med­i­ta­tion prac­tice.

Anec­dotes, how­ev­er, are not evi­dence. We are bom­bard­ed with claims about the mir­a­cle mag­ic of “mind­ful­ness,” a word that comes from Bud­dhism and describes a kind of med­i­ta­tion that focus­es on the breath and body sen­sa­tions as anchors for present-moment aware­ness. Some form of “mind­ful­ness based stress reduc­tion” has entered near­ly every kind of ther­a­py, reha­bil­i­ta­tion, cor­po­rate train­ing, and pain man­age­ment, and the word has been a mar­ket­ing totem for at least a sol­id decade now. No one ever needs to men­tion the B‑word in all this med­i­ta­tion talk. As one med­i­ta­tion teacher tells his begin­ner stu­dents, “Bud­dhism can­not exist with­out mind­ful­ness, but mind­ful­ness can exist per­fect­ly well with­out Bud­dhism.”

So, no need to believe in rein­car­na­tion, renun­ci­a­tion, or high­er states of con­scious­ness, fine. But does med­i­ta­tion real­ly change your brain? Yes. Aca­d­e­m­ic researchers have con­duct­ed dozens of stud­ies on how the prac­tice works, and have near­ly all con­clud­ed that it does. “There’s more than an arti­cle a day on the sub­ject in peer-reviewed jour­nals,” says Uni­ver­si­ty of Toron­to psy­chi­a­trist Steven Selchen, “The research is vast now.” One research team at Har­vard, led by Har­vard Med­ical School psy­chol­o­gy instruc­tor Sara Lazar, pub­lished a study in 2011 that shows how mind­ful­ness med­i­ta­tion results in phys­i­cal changes to the brain.

The paper details the results of MRI scans from 16 sub­jects “before and after they took part in the eight-week Mind­ful­ness-Based Stress Reduc­tion (MBSR) Pro­gram at the Uni­ver­si­ty of Mass­a­chu­setts Cen­ter for Mind­ful­ness,” reports the Har­vard Gazette. Each of the par­tic­i­pants spent “an aver­age of 27 min­utes each day prac­tic­ing mind­ful­ness exer­cis­es.” After the pro­gram, they report­ed sig­nif­i­cant stress reduc­tion on a ques­tion­naire, and analy­sis of their MRIs “found increased gray-mat­ter den­si­ty in the hip­pocam­pus, known to be impor­tant for learn­ing and mem­o­ry, and in struc­tures asso­ci­at­ed with self-aware­ness, com­pas­sion, and intro­spec­tion.”

The Har­vard Busi­ness Review points to a anoth­er sur­vey study in which sci­en­tists from the Uni­ver­si­ty of British Colum­bia and the Chem­nitz Uni­ver­si­ty of Tech­nol­o­gy “were able to pool data from more than 20 stud­ies to deter­mine which areas of the brain are con­sis­tent­ly affect­ed. They iden­ti­fied at least eight dif­fer­ent regions.” High­light­ing two areas “of par­tic­u­lar con­cern to busi­ness pro­fes­sion­als,” the HBR describes changes to the ante­ri­or cin­gu­late cor­tex (ACC), an area of the frontal lobe asso­ci­at­ed with self-reg­u­la­tion, learn­ing, and deci­sion-mak­ing. The ACC “may be par­tic­u­lar­ly impor­tant in the face of uncer­tain and fast-chang­ing con­di­tions.” Like Lazar’s Har­vard study, the researchers also iden­ti­fied “increased amounts of gray mat­ter” in the hip­pocam­pus, an area high­ly sub­ject to dam­age from chron­ic stress.

These stud­ies and many oth­ers bring mind­ful­ness togeth­er with anoth­er cur­rent psy­cho­log­i­cal buzz­word that has proven to be true: neu­ro­plas­tic­i­ty, the idea that we can change our brains for the better—that we are not “hard­wired” to repeat pat­terns of behav­ior despite our best efforts. In the TEDx Cam­bridge talk at the top of the post, Lazar explains her results, and con­nects them with her own expe­ri­ences with med­i­ta­tion. She is, you’ll see right away, a skep­tic, not inclined to accept med­ical claims prof­fered by yoga and med­i­ta­tion teach­ers. But she found that those prac­tices worked in her own life, and also had “sci­en­tif­i­cal­ly val­i­dat­ed ben­e­fits” in reduc­ing stress, depres­sion, anx­i­ety, and phys­i­cal pain. In oth­er words, they work.

None of the research inval­i­dates the Bud­dhist and Hin­du tra­di­tions from which yoga and med­i­ta­tion come, but it does show that one needn’t adopt any par­tic­u­lar belief sys­tem in order to reap the health ben­e­fits of the prac­tices. For some sec­u­lar intro­duc­tions to med­i­ta­tion, you may wish to try UCLA’s free guid­ed med­i­ta­tion ses­sions or check out the Med­i­ta­tion 101 ani­mat­ed beginner’s guide above. If you’re not too put off by the occa­sion­al Bud­dhist ref­er­ence, I would also high­ly rec­om­mend the Insight Med­i­ta­tion Center’s free six-part intro­duc­tion to mind­ful­ness med­i­ta­tion. Chron­ic stress is lit­er­al­ly killing us. We have it in our pow­er to change the way we respond to cir­cum­stances, change the phys­i­cal struc­ture of our brains, and become hap­pi­er and health­i­er as a result.

Relat­ed Con­tent:

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

Med­i­ta­tion 101: A Short, Ani­mat­ed Beginner’s Guide

David Lynch Explains How Med­i­ta­tion Enhances Our Cre­ativ­i­ty

Alan Watts Intro­duces Amer­i­ca to Med­i­ta­tion & East­ern Phi­los­o­phy: Watch the 1960 TV Show, East­ern Wis­dom and Mod­ern Life

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

Download Sigmund Freud’s Great Works as Free eBooks & Free Audio Books: A Digital Celebration on His 160th Birthday

free freud ebooks and audiobooks

Image by Max Hal­ber­stadt via Wiki­me­dia Com­mons

Any­one with a pass­ing famil­iar­i­ty with the work of Sig­mund Freud—which is just about everyone—knows at least a hand­ful of things about his famous psy­cho­an­a­lyt­ic the­o­ry: Ego, Super-ego, and Id, sex and death dri­ves, Oedi­pal com­plex, “Freudi­an slip,” “some­times a cig­ar is just a cig­ar”… (a quote that didn’t come from Freud). Most of these terms, except that cig­ar thing, orig­i­nate from Freud’s lat­er period—from about 1920 to his death in 1939—perhaps his most pro­duc­tive from a lit­er­ary stand­point, start­ing with Beyond the Plea­sure Prin­ci­ple, in which he began to devel­op his well-known struc­tur­al mod­el of the mind.

Dur­ing these lat­er years Freud built on ideas from 1913’s Totem and Taboo and ful­ly expand­ed his psy­cho­log­i­cal analy­sis into a philo­soph­i­cal and cul­tur­al the­o­ry in books like The Future of an Illu­sion, Civ­i­liza­tion and its Dis­con­tents, and Moses and Monothe­ism. For those who have pri­mar­i­ly encoun­tered Freud in intro to psych class­es, these works can seem strange indeed, giv­en the sweep­ing spec­u­la­tive claims the Vien­nese doc­tor makes about reli­gion, war, ancient his­to­ry, and even pre­his­to­ry. Though pep­pered with ter­mi­nol­o­gy from psy­cho­analy­sis, Freud’s more philo­soph­i­cal works roam far afield of his med­ical spe­cial­iza­tions and direct obser­va­tions.

When and how did Freud’s psy­chi­a­try become phi­los­o­phy, and what pos­sessed him to apply his psy­cho­log­i­cal the­o­ries to analy­ses of broad social and his­tor­i­cal dynam­ics? We see hints of Freud the philoso­pher through­out his career, but it’s dur­ing his mid­dle period—when his tri­par­tite mod­el of the psy­che still con­sist­ed of the con­scious, pre­con­scious, and unconscious—that he began to move more ful­ly from case stud­ies of indi­vid­ual psy­cho­sex­u­al devel­op­ment and inter­pre­ta­tions of dreams to stud­ies of human devel­op­ment writ large. These books are almost Dar­win­ian expan­sions of what Freud called “metapsychology”—which includ­ed his the­o­ries of Oedi­pal neu­roses, nar­cis­sism, and sado­masochism.

From 1914 to 1915, after his break with Jung, Freud worked on a series of papers on “metapsy­chol­o­gy,” intend­ed, he wrote “to clar­i­fy and car­ry deep­er the the­o­ret­i­cal assump­tions on which a psy­cho-ana­lyt­ic sys­tem could be found­ed.” Sev­en of the man­u­scripts from this peri­od van­ished, seem­ing­ly lost for­ev­er. In 1983, psy­cho­an­a­lyst Ilse Gru­bich-Simi­tis dis­cov­ered one of these essays in an old trunk belong­ing to a friend and col­league of Freud. Pub­lished as A Phy­lo­ge­net­ic Fan­ta­sy, this fas­ci­nat­ing, unfin­ished work points the way for­ward for Freud, pro­vid­ing some con­nec­tive tis­sue between his “ontoge­ny,” the devel­op­ment of the indi­vid­ual, and “phy­loge­ny,” the devel­op­ment of the species.

It is here, his trans­la­tors write in their intro­duc­tion to this rare work, that Freud “con­cludes that each indi­vid­ual con­tains some­where with­in him­self or her­self the his­to­ry of all mankind; fur­ther, that men­tal ill­ness can use­ful­ly be under­stood as a ves­tige of respons­es once nec­es­sary and high­ly adap­tive to the exi­gen­cies of each era. Accord­ing­ly, men­tal ill­ness can be under­stood as a set of for­mer­ly adap­tive respons­es that have become mal­adap­tive as the cli­mat­ic and soci­o­log­i­cal threats to the sur­vival of mankind have changed.”

These basic, yet rad­i­cal, ideas may be said to form a back­drop against which we might read so much of Freud’s mature work as a means for decod­ing what seems puz­zling, irra­tional, and down­right mad­den­ing about human behav­ior. Freud’s sci­en­tif­ic work has long been super­seded, and many of the specifics of his psy­cho­an­a­lyt­ic the­o­ry deemed unwork­able, irrel­e­vant, or even dam­ag­ing. But there are very good rea­sons why his work has thrived in lit­er­ary the­o­ry and phi­los­o­phy. There is even a case to be made the Freud was the first evo­lu­tion­ary psy­chol­o­gist, rough­ly bring­ing Dar­win­ian con­cepts of adap­ta­tion to bear on the devel­op­ment of the human psy­che from pre­his­to­ry to moder­ni­ty.

For all the neg­a­tive crit­i­cism his work has endured, Freud dared to explain us to our­selves, draw­ing on every resource at his disposal—including our most foun­da­tion­al nar­ra­tives in mythol­o­gy and ancient poet­ry. For that rea­son, his rel­e­vance, writes Jane Cia­bat­tari, as a “the­o­ret­i­cal cat­a­lyst” in the 21st cen­tu­ry remains potent, and his work remains well worth read­ing and pon­der­ing, for any stu­dent of human behav­ior.

Today, on the 160th birth­day of the father of psy­cho­analy­sis, we bring you a col­lec­tion of Freud’s major works avail­able free to read online or down­load as ebooks in the links below. Fur­ther down, find a list of Freud audio­books to down­load as mp3s or stream.

Whether root­ed in clin­i­cal study and research, detec­tive-like case stud­ies, philo­soph­i­cal spec­u­la­tions, or poet­ic flights of fan­cy, Freud’s writ­ing draws us deep­er into strange, obses­sive, pro­found, and dis­turb­ing ways of think­ing about our uneasy rela­tion­ships with our­selves, our fam­i­lies, and our unsta­ble social order.

eBooks

Audio Books

Relat­ed Con­tents:

Sig­mund Freud’s Psy­cho­an­a­lyt­ic Draw­ings Show How He First Visu­al­ized the Ego, Super­ego, Id & More

The Famous Let­ter Where Freud Breaks His Rela­tion­ship with Jung (1913)

Sig­mund Freud Appears in Rare, Sur­viv­ing Video & Audio Record­ed Dur­ing the 1930s

How a Young Sig­mund Freud Researched & Got Addict­ed to Cocaine, the New “Mir­a­cle Drug,” in 1894

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

What Are the Keys to Happiness? Lessons from a 75-Year-Long Harvard Study

Last year, we high­light­ed the Har­vard Grant Study and The Glueck Study, two 75-year stud­ies that have traced the lives and devel­op­ment of hun­dreds of men, try­ing to get answers to one big ques­tion: How can you live a long and hap­py life? For answers, watch Robert Waldinger above. He’s the direc­tor of what’s now called the Har­vard Study of Adult Devel­op­ment and also an asso­ciate pro­fes­sor of psy­chi­a­try at Har­vard Med­ical School.

Accord­ing to the decades-long study, you won’t get health and hap­pi­ness from wealth and fame (nor hard work), the mirages that many Amer­i­cans chase after. Instead they come from some­thing a lit­tle more obtain­able, if you work at it—good, strong rela­tion­ships with fam­i­ly, friends, col­leagues, and folks in your com­mu­ni­ty. These rela­tion­ships, the study finds, pro­tect us men­tal­ly and phys­i­cal­ly. They increase our hap­pi­ness and extend our lives, where­as, con­verse­ly, lone­li­ness and cor­ro­sive rela­tion­ships put us into decline soon­er than we’d like. The key take­away here: good rela­tion­ships are the foun­da­tion on which we build the good life. Start putting that into prac­tice today.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

All You Need is Love: The Keys to Hap­pi­ness Revealed by a 75-Year Har­vard Study

A Guide to Hap­pi­ness: Alain de Bot­ton Shows How Six Great Philoso­phers Can Change Your Life

Take the ‘Hap­pi­ness Exper­i­ment’

Free Online Psy­chol­o­gy Cours­es

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How to Sound Smart in a TED Talk: A Funny Primer by Saturday Night Live’s Will Stephen

Is there any sub­ject that can’t be cov­ered in a TED Talk?

Appar­ent­ly not. You can make a TED Talk about any­thing, even noth­ing, as vet­er­an impro­vis­er and rook­ie Sat­ur­day Night Live writer, Will Stephen, demon­strat­ed at a recent TEDx event in New York City.

What you shouldn’t do is devi­ate from TED’s estab­lished pre­sen­ta­tion tropes. Stephen may be punk­ing us with his How to Sound Smart in Your TEDx Talk, above, but aspi­rant TED speak­ers should take notes. One can’t prac­tice obser­va­tion­al humor with­out being a keen observ­er. Stephen’s insights are as good a play­book as any for that unmis­take­able TED-style deliv­ery:

Use your hands.

Engage the audi­ence by ask­ing them a ques­tion that will result in a show of hands…

By show of hands, how many of you have been asked a ques­tion before?

Hit ‘em with an endear­ing, per­son­al anec­dote.

Pro­jec­tions will enhance your cred­i­bil­i­ty.

Replay the clip with the sound down, as Stephen sug­gests, and it’s still obvi­ous what he’s doing — giv­ing a TED Talk.  (The famil­iar cam­era work and edit­ing don’t hurt either.)

Even if you’re not plan­ning on nom­i­nat­ing your­self to become a TED speak­er in the near future, Stephen’s les­son should prove handy next time you’re called upon to do some pub­lic speak­ing, whether run­ning for Pres­i­dent or deliv­er­ing the toast at your best friend’s wed­ding.

And noth­ing is cer­tain­ly not the only top­ic of sub­stance upon which Stephen can dis­course. Wit­ness his Tin­der Strat­e­gy Pow­er­point.

Hmm, maybe there are some TED-proof sub­jects  after all…

via Boing­Bo­ing

Relat­ed Con­tent:

Ben­jamin Brat­ton Explains “What’s Wrong with TED Talks?” and Why They’re a “Recipe for Civ­i­liza­tion­al Dis­as­ter”

1756 TED Talks List­ed in a Neat Spread­sheet

Your Favorite TED Talk Ever?

Ayun Hal­l­i­day is an author, illus­tra­tor, and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Fol­low her @AyunHalliday

Existentialist Psychiatrist, Auschwitz Survivor Viktor Frankl Explains How to Find Meaning in Life, No Matter What Challenges You Face

Free will often seems like noth­ing more than a cru­el illu­sion. We don’t get to choose the times, places, and cir­cum­stances of our birth, nor do we have much con­trol over the state of our states, regions, or nations. Even the few who can design con­di­tions such that they are always secure and com­fort­able find them­selves unavoid­ably sub­ject to what Bud­dhists call the “divine mes­sen­gers” of sick­ness, aging, and death. Biol­o­gy may not be des­tiny, but it is a force more pow­er­ful than many of our best inten­tions. And though most of us in the West have the priv­i­lege of liv­ing far away from war zones, mil­lions across the world face extrem­i­ties we can only imag­ine, and to which we are not immune by any stretch.

Among all of the psy­chi­a­trists, philoso­phers, and reli­gious fig­ures who have wres­tled with these uni­ver­sal truths about the human con­di­tion, per­haps none has been put to the test quite like neu­rol­o­gist and psy­chother­a­pist Vik­tor Fran­kl, who sur­vived Auschwitz, but lost his moth­er, father, broth­er, and first wife to the camps.

While impris­oned, he faced what he described as “an unre­lent­ing strug­gle for dai­ly bread and for life itself.” After his camp was lib­er­at­ed in 1945, Fran­kl pub­lished an extra­or­di­nary book about his expe­ri­ences: Man’s Search for Mean­ing, “a strange­ly hope­ful book,” writes Matthew Scul­ly at First Things, “still a sta­ple on the self-help shelves” though it is “inescapably a book about death.” The book has seen dozens of edi­tions in dozens of lan­guages and ranks 9th on a list of most influ­en­tial books.

Fran­kl’s the­sis echoes those of many sages, from Bud­dhists to Sto­ics to his 20th cen­tu­ry Exis­ten­tial­ist con­tem­po­raries: “Every­thing can be tak­en from a man but one thing: the last of the human freedoms—to choose one’s atti­tude in any giv­en set of cir­cum­stances, to choose one’s own way.” Not only did he find hope and mean­ing in the midst of ter­ri­ble suf­fer­ing, but after his unimag­in­able loss, he “remar­ried, wrote anoth­er twen­ty-five books, found­ed a school of psy­chother­a­py, built an insti­tute bear­ing his name in Vien­na,” and gen­er­al­ly lived a long, hap­py life. How? The inter­view above will give you some idea. Fran­kl main­tains that we always have some free­dom of choice, “in spite of the worst con­di­tions,” and there­fore always have the abil­i­ty to seek for mean­ing. “Peo­ple are free,” says Fran­kl, no mat­ter their lev­el of oppres­sion, and are respon­si­ble “for mak­ing some­one or some­thing out of them­selves.”

Fran­kl’s pri­ma­ry achieve­ment as a psy­chother­a­pist was to found the school of “logother­a­py,” a suc­ces­sor to Freudi­an psy­cho­analy­sis and Adler­ian indi­vid­ual psy­chol­o­gy. Draw­ing on Exis­ten­tial­ist phi­los­o­phy (Fran­kl’s book was pub­lished in Ger­many with the alter­nate title From Con­cen­tra­tion Camp to Exis­ten­tial­ism)—but turn­ing away from an obses­sion with the Absurd—his approach, writes his insti­tute, “is based on three philo­soph­i­cal and psy­cho­log­i­cal con­cepts… Free­dom of Will, Will to Mean­ing, and Mean­ing in Life.”

You can hear how Fran­kl works these prin­ci­ples into his phi­los­o­phy in the fas­ci­nat­ing inter­view, as well as in the short clip above from an ear­li­er lec­ture, in which he rails against a crude and ulti­mate­ly unful­fill­ing form of mean­ing-mak­ing: the pur­suit of wealth. Even us mate­ri­al­is­tic Amer­i­cans, renowned for our greed, Fran­kl notes with good humor, respond to sur­veys in over­whelm­ing num­bers say­ing our great­est desire is to find mean­ing and pur­pose in life. Like no oth­er sec­u­lar voice, Fran­kl was con­fi­dent that we could do so, in spite of life’s seem­ing chaos, through—as he explains above—a kind of ide­al­ism that brings us clos­er to real­i­ty.

Note: You can down­load Fran­kl’s major book, “Man’s Search for Mean­ing,” as a free audio book if you join Audi­ble’s 30-Day Free Tri­al pro­gram. Find details on that here.

Relat­ed Con­tent:

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

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

The Phi­los­o­phy of Kierkegaard, the First Exis­ten­tial­ist Philoso­pher, Revis­it­ed in 1984 Doc­u­men­tary

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

An Animated Introduction to Leo Tolstoy, and How His Great Novels Can Increase Your Emotional Intelligence

Despite our fond­est intu­itions and most cher­ished of cul­tur­al notions—manifested for decades in aspi­ra­tional “Great Books” cours­es and read­ing lists—there is no “com­pelling evi­dence,” wrote Uni­ver­si­ty of York pro­fes­sor of phi­los­o­phy Gre­go­ry Cur­rie at the New York Times in 2013, “that sug­gests that peo­ple are moral­ly or social­ly bet­ter for read­ing Tol­stoy.” Or any­thing else for that mat­ter.

On the con­trary, respond­ed Annie Mur­phy Paul at Time, “there is such evi­dence,” and she cites ear­li­er psy­chol­o­gy stud­ies that show a link between read­ing fic­tion and empa­thy. Lat­er that same year, social psy­chol­o­gists David Com­er Kidd and Emanuele Cas­tano pub­lished a study in Sci­ence titled “Read­ing Lit­er­ary Fic­tion Improves The­o­ry of Mind”—or, in oth­er words, improves empa­thy. The study is enthu­si­as­ti­cal­ly picked up by Sci­en­tif­ic Amer­i­can, and picked apart by Slate. In short order, Neu­ro­science gets in the game, and there’s talk of chil­dren’s brains “light­ing up” like Christ­mas in response to Har­ry Pot­ter and oth­er books. The Guardian’s “Teacher Net­work” col­umn finds in this sci­ence con­fir­ma­tion for what edu­ca­tors already sus­pect­ed.

Like Cur­rie, Lee Siegel at The New York­er casts doubt on these sup­pos­ed­ly cel­e­bra­to­ry find­ings. Should we require that books prove their util­i­ty, that they make us “bet­ter” in the way that, say, dietary sup­ple­ments do? Is empa­thy real­ly a moral qual­i­ty, or sim­ply an abil­i­ty that allows the unscrupu­lous to bet­ter manip­u­late oth­ers?

This recent tem­pest of social sci­ence and skep­ti­cism notwith­stand­ing, nov­el­ists have long argued that their craft requires, and fos­ters, bet­ter under­stand­ing of oth­er people—or in the famous words of Kaf­ka, which Siegel quotes dis­mis­sive­ly, lit­er­a­ture is “an axe to break the frozen sea inside us.” Fore­most among such artists is Leo Tol­stoy, who—says Alain de Bot­ton in his School of Life video above—“was a believ­er in the nov­el not as a source of enter­tain­ment, but as a tool for psy­cho­log­i­cal edu­ca­tion and reform. It was in his eyes the supreme medi­um by which we can get to know others—especially those who, from the out­side, might seem unappealing—and there­by expand our human­i­ty and tol­er­ance.”

Were Tol­stoy a less­er writer, a the­o­ry like this might have pro­duced unread­ably didac­tic books unlike­ly to find much of an audi­ence. His great lit­er­ary skill makes his books engross­ing­ly enter­tain­ing despite these inten­tions. Nonethe­less, De Bot­ton shows us the ways in which nov­els like Anna Karen­i­na (find it in our col­lec­tion of Free eBooks and Free Audio Books) teach eth­i­cal con­cepts like “sym­pa­thy and for­give­ness.” And whether you read Tol­stoy express­ly to become a bet­ter per­son, or find per­son­al improve­ment a side-effect of read­ing Tol­stoy, I don’t think we need social sci­en­tif­ic argu­ments to read Tol­stoy. Indeed, though great nov­els may teach us many things we did not know about human com­plex­i­ty, their val­ue can reside as much in the ques­tions they ask—and that we ask of them—as in the sup­posed answers they pro­vide about human­i­ty.

Relat­ed Con­tent:

Leo Tol­stoy Cre­ates a List of the 50+ Books That Influ­enced Him Most (1891)

Leo Tolstoy’s Masochis­tic Diary: I Am Guilty of “Sloth,” “Cow­ardice” & “Sissi­ness” (1851)

6 Polit­i­cal The­o­rists Intro­duced in Ani­mat­ed “School of Life” Videos: Marx, Smith, Rawls & More

Down­load 55 Free Online Lit­er­a­ture Cours­es: From Dante and Mil­ton to Ker­ouac and Tolkien

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

The Power of Power Naps: Salvador Dali Teaches You How Micro-Naps Can Give You Creative Inspiration

dali naps 3

Image by Allan War­ren, via Wiki­me­dia Com­mons

In high school, I had a his­to­ry teacher who was, in his spare time, a mil­lion­aire own­er of sev­er­al mari­nas. He taught, he told us, because he loved it. Was he a good teacher? Not by the lights of most ped­a­gog­i­cal stan­dards, but he did intend, amidst all his las­si­tude and total lack of orga­ni­za­tion, to leave us all with some­thing more impor­tant than his­to­ry: the secret of his suc­cess. What was it, you ask? Naps. Each day he tout­ed the pow­er of pow­er naps with a pros­e­ly­tiz­er’s relent­less enthu­si­asm: 15 min­utes a few times a day, the key to wealth and hap­pi­ness.

We all thought he was benign­ly nuts, but maybe he was on to some­thing after all. It seems that many very wise, pro­duc­tive people—such as Albert Ein­stein, Aris­to­tle, and Sal­vador Dali—have used pow­er naps as sources of refresh­ment and inspi­ra­tion. Except that while my his­to­ry teacher rec­om­mend­ed no less than ten min­utes, at least one of these famous gents pre­ferred less than one. Dali used a method of tim­ing his naps that ensured his sleep would not last long. He out­lined it thus, accord­ing to Life­hack­er:

1. Sleep sit­ting upright (Dali rec­om­mends a Span­ish-style bony arm­chair)

2. Hold a key in your hand, between your fin­gers (for the bohemi­an, use a skele­ton key)

3. Relax and fall asleep (but not for too long…)

4. As you fall asleep, you’ll drop the key. Clang bang clang!

5. Wake up inspired!

Dali called it, fit­ting­ly, “Slum­ber with a key,” and to “accom­plish this micro nap,” writes The Art of Man­li­ness, he “placed an upside-down plate on the floor direct­ly below the key.” As soon as he fell asleep, “the key would slip through his fin­gers, clang the plate, and awak­en him from his nascent slum­ber.” He claimed to have learned this trick from Capuchin monks and rec­om­mend­ed it to any­one who worked with ideas, claim­ing that the micro nap “reviv­i­fied” the “phys­i­cal and psy­chic being.”

Dali includ­ed “Slum­ber with a key” in his book for aspir­ing painters, 50 Secrets of Mag­ic Crafts­man­ship, along with such nos­trums as “the secret of the rea­son why a great draughts­man should draw while com­plete­ly naked” and “the secret of the peri­ods of car­nal absti­nence and indul­gence to be observed by the painter.” We might be inclined to dis­miss his nap tech­nique as a sur­re­al­ist prac­ti­cal joke. Yet The Art of Man­li­ness goes on to explain the cre­ative poten­tial in the kind of nap I used to take in his­to­ry class—dozing off, then jerk­ing awake just before my head hit the desk:

The expe­ri­ence of this tran­si­tion­al state between wake­ful­ness and sleep is called hyp­n­a­gogia. You’re float­ing at the very thresh­old of con­scious­ness; your mind is slid­ing into slum­ber, but still has threads of aware­ness dan­gling in the world…. While you’re in this state, you may see visions and hal­lu­ci­na­tions (often of shapes, pat­terns, and sym­bol­ic imagery), hear nois­es (includ­ing your own name or imag­ined speech), and feel almost phys­i­cal sen­sa­tions…. The expe­ri­ence can essen­tial­ly be described as “dream­ing while awake.”

The ben­e­fits for a sur­re­al­ist painter—or any cre­ative per­son in need of a jolt out of the ordinary—seem obvi­ous. Many vision­ar­ies such as William Blake, John Keats, and Samuel Tay­lor Coleridge have made use of wak­ing dream states as well­springs of inspi­ra­tion. Both Beethoven and Wag­n­er com­posed while half asleep.

Sci­en­tists have found wak­ing dream states use­ful as well. We’ve already men­tioned Ein­stein. Bril­liant math­e­mati­cian, engi­neer, philoso­pher, and the­o­ret­i­cal physi­cist Hen­ri Poin­care also found inspi­ra­tion in micro naps. He point­ed out that the impor­tant thing is to make ready use of any insights you glean dur­ing your few sec­onds of sleep by writ­ing them down imme­di­ate­ly (have pen and paper ready). Then, the con­scious mind must take over: “It is nec­es­sary,” wrote Poin­care, “to put in shape the results of this inspi­ra­tion, to deduce from them the imme­di­ate con­se­quences, to arrange them,” and so forth. He also sug­gests that “ver­i­fi­ca­tion” of one’s hyp­n­a­gog­ic insights is need­ed above all, but this step, while crit­i­cal for the math­e­mati­cian, seems super­flu­ous for the artist.

So the micro nap comes to us with a very respectable pedi­gree, but does it real­ly work or is it a psy­cho­log­i­cal place­bo? The author of the Almost Bohemi­an blog writes that he has prac­ticed the tech­nique for sev­er­al weeks and found it “rel­a­tive­ly suc­cess­ful” in restor­ing ener­gy, though he has yet to har­ness it for inspi­ra­tion. If you asked empir­i­cal sleep researchers, they might tend to agree with my his­to­ry teacher: “Sleep lab­o­ra­to­ry stud­ies show,” writes Lynne Lam­berg in her book Bodyrhythms, “that a nap must last at least ten min­utes to affect mood and per­for­mance.” This says noth­ing at all, how­ev­er, about how long it takes to open a door­way to the uncon­scious and steal a bit of a dream to put to use in one’s wak­ing work.

Aside from the very spe­cif­ic use of the micro nap, the longer pow­er nap—anywhere from 10–40 minutes—can work won­ders in improv­ing “mood, alert­ness and per­for­mance,” writes the Nation­al Sleep Foun­da­tion. Short naps seem to work best as they leave one feel­ing refreshed but not grog­gy, and do not inter­fere with your reg­u­lar sleep cycle. The Sleep Foun­da­tion cites a NASA study “on sleepy mil­i­tary pilots and astro­nauts” which found that “a 40-minute nap improved per­for­mance by 34% and alert­ness by 100%.” Life­hack­er points to stud­ies show­ing that “pow­er naps, short 10 to 15 minute naps, improve men­tal effi­cien­cy and pro­duc­tiv­i­ty,” which is why com­pa­nies like Google and Apple allow their employ­ees to doze off for a bit when drowsy.

One stress man­age­ment site observes that the 10–15 minute pow­er nap does not even require a pil­low or blan­ket; “you don’t even need to go to sleep! You just need a com­fort­able place to lie on your back, put your feet up, and breathe com­fort­ably.” Such a prac­tice will not like­ly turn you into a world famous artist, poet, or sci­en­tist (or mil­lion­aire mari­na-own­ing, altru­is­tic high school teacher). It will like­ly reju­ve­nate your mind and body so that you can make much bet­ter use of the time you spend not sleep­ing.

via The Art of Man­li­ness

Relat­ed Con­tent:

How a Good Night’s Sleep — and a Bad Night’s Sleep — Can Enhance Your Cre­ativ­i­ty

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

How to Take Advan­tage of Bore­dom, the Secret Ingre­di­ent of Cre­ativ­i­ty

Music That Helps You Sleep: Min­i­mal­ist Com­pos­er Max Richter, Pop Phe­nom Ed Sheer­an & Your Favorites

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

Professional Pickpocket Apollo Robbins Explains the Art of Misdirection

You’ve got to pick-a-pock­et or two, boys 

You’ve got to pick-a-pock­et or two. 

Unlike the Art­ful Dodger and oth­er light-fin­gered urchins brought to life by Charles Dick­ens and, more recent­ly, com­pos­er Lionel Bartpro­fes­sion­al pick­pock­et Apol­lo Rob­bins con­fines his prac­tice to the stage.

Past exploits include reliev­ing actress Jen­nifer Gar­ner of her engage­ment ring and bas­ket­ball Hall-of-Famer Charles Barkley of a thick bankroll. In 2001, he vir­tu­al­ly picked for­mer U.S. pres­i­dent Jim­my Carter’s Secret Ser­vice detail clean, net­ting badges, a watch, Carter’s itin­er­ary, and the keys to his motor­cade. (Rob­bins wise­ly steered clear of their guns.)

How does he does he do it? Prac­tice, prac­tice, prac­tice… and remain­ing hyper vig­i­lant as to the things com­mand­ing each indi­vid­ual vic­tim­s’s atten­tion, in order to momen­tar­i­ly redi­rect it at the most con­ve­nient moment.

Clear­ly, he’s a put lot of thought into the emo­tion­al and cog­ni­tive com­po­nents. In a TED talk on the art of mis­di­rec­tion, above, he cites psy­chol­o­gist Michael Posner’s “Trin­i­ty Mod­el” of atten­tion­al net­works. He has deep­ened his under­stand­ing through the study of aiki­do, crim­i­nal his­to­ry, and the psy­chol­o­gy of per­sua­sion. He under­stands that get­ting his vic­tims to tap into their mem­o­ries is the best way to tem­porar­i­ly dis­arm their exter­nal alarm bells. His easy­go­ing, seem­ing­ly spon­ta­neous ban­ter is but one of the ways he gains marks’ trust, even as he pen­e­trates their spheres with a preda­to­ry grace.

Watch his hands, and you won’t see much, even after he explains sev­er­al tricks of his trade, such as secur­ing an already depock­et­ed wal­let with his index fin­ger to reas­sure a jack­et-pat­ting vic­tim that it’s right where it belongs. (Half a sec­ond lat­er, it’s drop­ping below the hem of that jack­et into Rob­bins’ wait­ing hand.) Those paws are fast!

I do won­der how he would fare on the street. His act depends on a fair amount of chum­my touch­ing, a phys­i­cal inti­ma­cy that could quick­ly cause your aver­age straphang­er to cry foul. I guess in such an instance, he’d lim­it the take to one pre­cious item, a cell phone, say, and leave the wal­let and watch to a non-the­o­ret­i­cal “whiz mob” or street pick­pock­et team.

Though he him­self has always been scrupu­lous about return­ing the items he lib­er­ates, Rob­bins does not with­hold pro­fes­sion­al respect for his crim­i­nal broth­ers’ moves. One real-life whiz mob­ber so impressed him dur­ing a tele­vi­sion inter­view that he drove over four hours to pick the perp’s brains in a min­i­mum secu­ri­ty prison, a con­fab New York­er reporter Adam Green described in col­or­ful detail as part of a lengthy pro­file on Rob­bins and his craft.

One small detail does seem to have escaped Rob­bins’ atten­tion in the sec­ond demon­stra­tion video below, in which reporter Green will­ing­ly steps into the role of vic’. Per­haps Rob­bins doesn’t care, though his mark cer­tain­ly should. The sit­u­a­tion is less QED than XYZPDQ.

While you’re tak­ing notice, don’t for­get to remain alert to what a poten­tial pick­pock­et is wear­ing. Such atten­tion to detail may serve you down at the sta­tion, if not onstage.

Relat­ed Con­tent:

Watch Björk’s 6 Favorite TED Talks, From the Mush­room Death Suit to the Vir­tu­al Choir

The Sci­ence of Willpow­er: 15 Tips for Mak­ing Your New Year’s Res­o­lu­tions Last from Dr. Kel­ly McGo­ni­gal

The Kit­ty Gen­ovese Myth and the Pop­u­lar Imag­i­na­tion

Ayun Hal­l­i­day is an author, illus­tra­tor, and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. The sleep­ing bag-like insu­lat­ing prop­er­ties of her ankle-length faux leop­ard coat make her very pop­u­lar with the pick­pock­ets of New York. Fol­low her @AyunHalliday

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