心流的概念，即使沒看過書，也在很多不同的方面有所耳聞。用一個詞來解釋心流就是，全神貫注。全神貫注看似是一個簡單的，我們都可以做到的事情，但實際上并非如此。
就在構(gòu)思這篇文章的時候，筆者就會有若干次走神，比如抬手看看自己的指甲，比如想一下今天晚上要吃什么。我們是如此容易被分散注意力，以至于要真正做到心流，是一件相對奢侈的事情。
為什么需要心流？
因為是將我們的注意力從無序向有序調(diào)整的標(biāo)志，我們的生活在不斷的建立秩序，物質(zhì)上我們買房買車，人際上我們組建家庭。秩序是重要的，但秩序不是目標(biāo)，秩序是為了能達(dá)成更多事情。
當(dāng)我們想要團(tuán)結(jié)時，一般會說，力要往一處使。對于一個個體來說情況也類似，如何把自己的精神力量，也就是注意力，往一處使，是我們每個人內(nèi)部心理是否“團(tuán)結(jié)”的標(biāo)志。只有做到了這點(diǎn)，才能往前走，不至于被時間沖走，被別人的想法沖走。
這里內(nèi)心精神力量的團(tuán)結(jié)，就是心流。
心流在何處？
這個問題也可以轉(zhuǎn)化為，我們更容易將自己的注意力集中在哪里？書中為我們總結(jié)了：
- 需要技術(shù)有挑戰(zhàn)
- 需要同時投入意識和行動
- 有明確的目標(biāo)和及時的反饋
- 能讓參與者逐漸體驗到自己在掌控局面
如果一件事情能滿足以上條件，那它就更容易讓我們進(jìn)入心流的狀態(tài)。舉例來說，游戲和體育競技是最容易讓我們進(jìn)入這個狀態(tài)的。很容易發(fā)現(xiàn)，這也是小孩子最喜歡參與的活動，換句話說，這是我們與生俱來就樂眾于其中的事情。競技的勝負(fù)，反饋直接，又極具挑戰(zhàn)性，目標(biāo)更是不能再過明確，大家的目的都是希望控制對方。
心流的范圍不限于游戲和體育競技，理論上，心流可以存在于任何我們參與的活動。不過，如果要按容易程度來劃分的話，順序可能會是：性愛，音樂，美食，冒險活動，思考，創(chuàng)造性工作，乏味的工作。
核心觀點(diǎn) - 獲得心流是一種能力
如果任何事情，都有人能進(jìn)入心流狀態(tài)，且從中有所收獲，那只能說，心流是一種因人而異的能力。是否具有這種能力，將決定能否享受正在經(jīng)歷的這一切。
最簡單的心流，只需要一些感官刺激。不過感官刺激是會有疲勞的，這種疲勞的結(jié)果通?？赡苁?，性愛方向追求獵艷，音樂方向一味追求激烈，美食方向追求昂貴。
一切需要外部刺激來維持的心流，最終都不是持久的。相反，文字，符號，思想，這些抽象的東西，不會隨著時間而褪色。所以，要長久的獲得心流，最終都要從獸性走向人性，從具象走向抽象。
碎片化閱讀與心流
碎片化時間是手機(jī)時代的一個重要概念，所有的 App 都想著要占據(jù)每個人的碎片化時間，來提升自身產(chǎn)品的使用時長，因而提升它們的價值。好了，問題是，我們的注意力給它們帶來了價值，那是否也同樣為我們自己帶來了價值呢？下面是筆者對于碎片化閱讀和碎片化時間的思考。
先說結(jié)論，碎片化時間、碎片化閱讀不利于心流以及個人成長。此前看到過不少文章說，碎片化閱讀可以增長視野，獲得更多隨機(jī)內(nèi)容，增加我們生活中的可能性，如同社交可以給我們帶來的好處。這個構(gòu)想很好，不過實際情況中，我們的碎片化閱讀，更傾向于一種刷的狀態(tài)，刷的意思是，我們的注意力不斷從 A 切換到 B，閱讀10行之后再跳出來切換到 C。我們一般把這個刷的過程，當(dāng)做是茶余飯后的休閑時光，注意力的投入原本就更少，切換的過程讓注意力進(jìn)一步下降，畢竟就算是計算機(jī)在多個任務(wù)間切換還需要不少開銷，人本身就不是一個適合多任務(wù)同步的物種，更別說長期處于刷的狀態(tài)了。
如果來對照下上面的4條心流條件，會發(fā)現(xiàn)，碎片化閱讀可能最多命中0.5條。
- 首先，碎片化閱讀，都是淺閱讀，不太需要技巧，沒有挑戰(zhàn)性
- 其次，既不太需要意識，更不需要具體行動，帶入感不強(qiáng)
- 再者，沒有明確目標(biāo)。唯一可能的是，刷朋友圈也許可以得到及時反饋
- 最后，碎片化閱讀以及刷這個行為，不會讓大家感受到掌控局面，更多感受到的是，哦，別人正在掌控他的局面，甚至在掌控你自己的局面。
所以，我們基本沒有辦法在碎片化閱讀狀態(tài)下進(jìn)入心流狀態(tài)，換句話說，注意力是分散的，因而效率也是低下的。即使當(dāng)時記住了些什么，因為目的性不強(qiáng)，記憶時間也不會太長。
我們的休閑時間是可悲的，過去被各種集中式的電視劇占據(jù)，后來被綜藝節(jié)目占據(jù)，現(xiàn)在又被朋友們占據(jù)。就這么少的一丟丟時間，還都不是自己的。完了還要抱怨老是工作加班，沒有個人時間。
其實最后總結(jié)下來，筆者并不反對碎片化時間，因為很多時候上下班通勤中的碎片化時間不可避免，真正需要避免的是「刷」這件事情。
教育與心流
教育，是我們的世界中，最需要用心流的概念來反思的部分。因為絕大多數(shù)教育過程都是違背心流的，都是給學(xué)習(xí)者造成痛苦的。
在聯(lián)想教育和心流之間的關(guān)系時，筆者最先想到的就是蒙特梭利所提倡的方法，即要為孩子提供獨(dú)立實踐的環(huán)境和空間，孩子們自己在實踐和學(xué)習(xí)的過程中會變得非常投入。換句話說，孩子們進(jìn)入了心流的狀態(tài)。
從時間維度上說，玩具是在教育方面第一個需要思考的東西。我們可以將玩具進(jìn)行分類，一部分玩具的功效是用來陪伴，而更多的一部分是用來玩耍。這里主要討論玩耍類的玩具。如果要問為什么現(xiàn)在的小孩子喜歡樂高，并且相比其它玩具可以玩地長久很多，那原因其實很簡單，其實孩子需要的并不是玩具，而是他們自己可以操作的一套工具，并以此來完成一些任務(wù)，比如，搭建一座城堡、一列火車。當(dāng)一件事情、一個玩具變得沒有挑戰(zhàn)了、沒有變數(shù)了，那這個玩具就 Game Over 了。
玩具是否容易上手、是否好看，決定了孩子是不是想要。玩具的持續(xù)難度升級能力，決定了是否能玩得長久。而這兩點(diǎn)，都應(yīng)該是家長挑選玩具的標(biāo)準(zhǔn)，并以后者為主要條件。
換一個角度來向，所有玩具都應(yīng)該被家長當(dāng)做教學(xué)用具來進(jìn)行挑選。而設(shè)計游戲過程，變成用玩具來教育孩子的重中之重。所謂游戲化運(yùn)營的概念在這里是最需要被應(yīng)用的。
教育，游戲，心流，三者的結(jié)合成都，是一個早期教育是否成功的最主要指標(biāo)。不幸的是，我們兒時得到的教育遠(yuǎn)不是這樣的，多年過去后，我們的孩子在中國是否能得到這樣的教育，也需要打一個大大的問號。畢竟，結(jié)合知識和游戲，需要教育者具備的素質(zhì)是很高的。不過好消息是，只要有人能總結(jié)出一套游戲教育方法論，其實是會有普適性的。至少能完成一份優(yōu)質(zhì)教育中一半的工作。這就好比先有人探路制定路線，完成后培訓(xùn)更多的導(dǎo)游進(jìn)行講解。
本書章節(jié)梳理
- 解釋我們對生活的不滿是從哪里來的
- 意識與精神能量的不同使用：無序的渙散和有序的 Flow
- 快樂和享受的區(qū)別，更加追求的是享受
- 進(jìn)入 Flow 的一些環(huán)境極端惡劣的例子
- 感官層面可以如何得到 Flow
- 精神層面可以如何得到 Flow
- 工作中的 Flow
- 從孤獨(dú)切入，闡述家庭和友誼中的 Flow
- 人生悲劇不是 Flow 的障礙
- 鍛造自己的目標(biāo)、決心、和生活意義
書摘
Chapter 1
introdction
It is by being fully involved with every detail of our lives, whether good or bad, that we find happiness, not by trying to look for it directly.
"Don't aim at success - the more you aim at it and make it a target, the more you are going to miss it. For success, like happiness, cannot be pursued; it muse ensue... as the unintended side-effect of one's personal dedication to a course greater than oneself."
In the long run optimal experiences add up to a sense of mastery - or perhaps better, a sense of participation in determining the content of life.
Overview
Frustration is deeply woven to the fabric of life. And whenever some of our needs are temporarily met, we immediately start wishing for more. This chronic dissatisfaction is the second obstacle that stands in the way of contentment.
When people try to achieve happiness on their own, without the support of a faith, they usually seek to maximize pleasures that are either biologically programmed in their genes or are out as attractive by the society in which they live. Wealth, power and sex become the chief goals that give direction to their strivings. But the quality of life cannot be improved this way. Only direct control of experience, the ability to derive moment-by-moment enjoyment from everything we do, can overcome the obstacles to fulfillment.
The roots of discontent
How we feel about ourselves, the joy we get from living, ultimately depend directly on how the mind filters and interprets everyday experiences. Whether we are happy depends on inner harmony, not on the controls we are able to exert over the great forces of universe.
Reclaiming Experiences
To overcome the anxieties and depressions of contemporary life, individuals must become independent of the social environment to the degree that they no longer respond exclusively in terms of its rewards and punishments. To achieve such autonomy, a person has to learn to provide rewards to herself. She has to develop the ability to find enjoyment and purpose regardless of external circumstances.
the most effective form of socialization is achieved when people identify so thoroughly with the social order that they no longer can imagine themselves breaking any of its rules.
The most important step in emancipating oneself from social controls is the ability to find rewards in the events of each moment.
Chapter 2
Attention as Psychic Energy
The shape and content of life depend on how attention has been used. Entirely different realities will emerge depending on how it is invested.
Chapter 4
Flow Activities
心流產(chǎn)生的過程
The Autotellic Personality
attentional disorders not only interfere with learning, but effectively rule out the possibility of experiencing flow as well. When a person cannot control psychic energy, neither learning nor true enjoyment is possible.
The family context promoting optimal experience could be described as having five characteristics. The first one is clarity: the teenagers feel that they know what their parents expect from them - goals and feedback in the family interaction are unambiguous. The second is centering, or the children's perception that their parents are interested in what they are doing in the present, in their concrete feelings and experiences, rather than being preoccupied with whether they will be getting into a good college or obtaining a well-paying job. Next tis the issue of choice: children feel that they have a variety of possibilities from which to choose, including that of breaking parental rules - as long as they are prepared to face the consequences. The fourth differentiating characteristic is commitment, or the trust that allows the child to feel comfortable enough to set aside the shield of his defenses, and become unselfconsciously involved in whatever he is interested in. And finally there is challenge, or the parents' dedication to provide increasingly complex opportunities for action to their children.
The People of Flow
When adversity threatens to paralyze us, we need to reassert control by finding a new direction in which to invest psychic energy, a direction that lies outside the reach of external forces. When every aspiration is frustrated, a person still must seek a meaningful goal around which to organize the self. Then, even though that person is objectively a slave, subjectively he is free.
He concludes that the most important trait of survivors is a "non-self-conscious individualism"
（這句話要好好理解 non-self-conscious individualism 的含義，目前的理解是，individualism 表示不依賴外界和社會的獨(dú)立的人，non-self-conscious 表示能將注意力投到可以忘記自己存在的事情上）
Chapter 5
Higher, Faster, Stronger
However, enjoyment, as we have seen, does not depend on what you do, but rather on how you do it.
（深有同感，同樣一件事情，不同的人，用不同的心情來做，感受完全不同）
Leisure that uses up external resources, however, often requires less attention, and as a consequence it generally provides less memorable rewards.
Sex as Flow
How to keep love fresh? The answer is the same as it is for any other activity. To be enjoyable, a relationship must become more complex. To become more complex, the partners must discover new potentialities in themselves and in each other. To discover these, they must invest attention in each other - so that they can learn what thoughts and feelings, what dreams reside in their partner's mind.
~
What is important is the general principle: that sexuality, like any other aspect of life, can be made enjoyable if we are willing to take control of it, and cultivate it in the direction of greater complexity.
The Ultimate Control: Yoga and the Martial Arts
ordered system, to achieve this aim, the basic text of Yoga, compiled by Patanjali about fifteen hundred years ago, prescribes eight stages of increasing skills.
Chapter 7
"Work gives man nobility, and turns him into an animal."
~
Variety and challenge, for instance, are in one sense inherent characteristics of jobs, but they also depend on how one perceives opportunities. Ting, Serafina, and Joe saw challenges in tasks that most people would find dull and meaningless. Whether a job has variety or not ultimately depends more on a person's approach to it than on actual working conditions.
（工作的狀態(tài)和收獲，還是要從內(nèi)心去挖掘。當(dāng)然，如果有更好的選擇，當(dāng)然是另外一回事）
The Waste of Free Time
The flow experience that results from the use of skills leads to growth; passive entertainment leads nowhere.
~
Most jobs and many leisure activities - especially those involving the passive consumption of mass media - are not designed to make us happy and strong. Their purpose is to make money from someone else.
（說得非常有道理！！點(diǎn)醒夢中人?。?/p>
Chapter 8
STUDIES ON FLOW have demonstrated repeatedly that more than anything else, the quality of life depends on two factors: how we experience work, and our relations with other people
（工作和人際關(guān)系，占據(jù)了我們的絕大部分時間，所以生活質(zhì)量與其二者密切相關(guān)）
The Pain of Loneliness
With nothing to do, the mind is unable to prevent negative thoughts from elbowing their way to center state. And unless one learns to control consciousness, the same situation confronts adults. Worries about one's love life, health, investments, family, and job are always hovering at the periphery of attention, waiting until there is nothing pressing that demands concentration. As soon as the mind is ready to relax, zap! the potential problems that were waiting in the wings take over.
（人只有空下來，就會瞎想，且想的內(nèi)容多半是負(fù)面的）
When physical vigor fails with age, it means that one will be ready to turn one's energies from the mastery of the external world to a deeper exploration of inner reality
~
Primogeniture led to concentration of capital in the lands that used this method, which in turn led to industrialization; whereas equal sharing led to the fragmentation of property and industrial underdevelopment.
（遺產(chǎn)傳給長子，使得資產(chǎn)更集中， 更容易產(chǎn)生工業(yè)化。相反如果是遺產(chǎn)平分，那就會欠發(fā)展。這是從另外一個角度去看一個國家地區(qū)能否發(fā)展起來的內(nèi)部機(jī)制）
Early emotional security may well be one of the conditions that helps develop an autotelic personality in children. Without this, it is difficult to let go of the self long enough to experience flow.
（Flow 的前提是忘我的投入，但如果小孩兒從小不能感覺到安全感，那他的精力就會無法集中）
Enjoying Friends
Just as with the family, people believe that friendships happen naturally, and if they fail, there is nothing to be done about it but feel sorry for oneself. In adolescence, when so many interests are shared with others and one has great stretches of free time to invest in a relationship, making friends might seem like a spontaneous process. But later in life friendships rarely happen by chance: one must cultivate them as assiduously as one must cultivate a job or a family
Chapter 10
Cultivating Purpose
First, psychic energy is invested in the needs of the organism, and psychic order is equivalent to pleasure. When this level is temporarily achieved, and the person can begin to invest attention in the goals of a community, what is meaningful corresponds to group values - religion, patriotism, and the acceptance and respect of other people provide the parameters of inner order. The next movement of the dialectic brings attention back to the self: having achieved a sense of belonging to a larger human system, the person now feels the challenge of discerning the limits of personal potential. This leads to attempts at self-actualization, to experimentation with different skills, different ideas and disciplines. From this point on the person is ready for the last shift in the redirection of energy: having discovered what one can and, more important, cannot do alone, the ultimate goal merges with a system larger than the person - a cause, an idea, a transcendental entity.
（人的目標(biāo)有幾個階層，首先是滿足自己的生存欲望，滿足社會的標(biāo)準(zhǔn)，然后去實現(xiàn)更多人的共同價值，進(jìn)而再回來挑戰(zhàn)自我的極限，更好地認(rèn)識自己。）
Forging Resolve
But the inevitable consequence of equally attractive choices is uncertianty of purpose
（選擇太多，太自由，是很有可能導(dǎo)致迷茫的）
