The Element: How Finding Your Passion Changes Everything

by Ken Robinson

This book contains a wide range of stories about the creative journeys of very different people. Many of them were interviewed specifically for this book. These people tell how they first came to recognize their unique talents and how they make a highly successful living from doing what they love. What strikes me is that often their journeys haven’t been conventional. They’ve been full of twists, turns, and surprises. Often those I interviewed said that our conversations for the book revealed ideas and experiences they hadn’t discussed in this way before. The moment of recognition. The evolution of their talents. The encouragement or discouragement of family, friends, and teachers. What made them forge ahead in the face of numerous obstacles. Their stories are not fairy tales, though. All of these people are leading complicated and challenging lives. Their personal journeys have not been easy and straightforward. They’ve all had their disasters as well as their triumphs. None of them have “perfect” lives. But all of them regularly experience moments that feel like perfection. Their stories are often fascinating.

To make the best of ourselves and of each other, we urgently need to embrace a richer conception of human capacity. We need to embrace the Element.

Matt Groening, known around the world as the creator of The Simpsons, found his true inspiration in the work of other artists whose drawings lacked technical mastery but who combined their distinctive art styles with inventive storytelling. “What I found encouraging was looking at people who couldn’t draw who were making their living, like James Thurber.

Never underestimate the vital importance of finding early in life the work that for you is play. This turns possible underachievers into happy warriors.”

Gillian Lynne, Matt Groening, and Paul Samuelson are three very different people with three very different stories. What unites them is one undeniably powerful message: that each of them found high levels of achievement and personal satisfaction upon discovering the thing that they naturally do well and that also ignites their passions. I call stories like theirs “epiphany stories” because they tend to involve some level of revelation, a way of dividing the world into before and after. These epiphanies utterly changed their lives, giving them direction and purpose and sweeping them up in a way that nothing else had.

The Element is a different way of defining our potential. It manifests itself differently in every person, but the components of the Element are universal. Lynne, Groening, and Samuelson have accomplished a great deal in their lives. But they are not alone in being capable of that. Why they are special is that they have found what they love to do and they are actually doing it. They have found their Element. In my experience, most people have not. Finding your Element is essential to your well-being and ultimate success, and, by implication, to the health of our organizations and the effectiveness of our educational systems.

Being in our Element depends on finding our own distinctive talents and passions. Why haven’t most people found this? One of the most important reasons is that most people have a very limited conception of their own natural capacities. This is true in several ways.

The first limitation is in our understanding of the range of our capacities. We are all born with extraordinary powers of imagination, intelligence, feeling, intuition, spirituality, and of physical and sensory awareness. For the most part, we use only a fraction of these powers, and some not at all. Many people have not found their Element because they don’t understand their own powers.

The second limitation is in our understanding of how all of these capacities relate to each other holistically. For the most part, we think that our minds, our bodies, and our feelings and relationships with others operate independent of each other, like separate systems. Many people have not...

The third limitation is in our understanding of how much potential we have for growth and change. For the most part, people seem to think that life is linear, that our capacities decline as we grow older, and that opportunities we have missed are gone forever. Many people have not found thei...

This limited view of our own capacities can be compounded by our peer groups, by our culture, and by our ...

Three features stand out in particular. First, there is the preoccupation with certain sorts of academic ability. I know that academic ability is very important. But school systems tend to be preoccupied with certain sorts of critical analysis and reasoning, particularly with words and numbers. Important as those skills are, there is much more to human intelligence than that. I’ll discuss this at length in the next chapter.

The second feature is the hierarchy of subjects. At the top of the hierarchy are mathematics, science, and language skills. In the middle are the humanities. At the bottom are the arts. In the arts, there is another hierarchy: music and visual arts normally have a higher status than theater and dance. In fact, more and more schools are cutting the arts out of the curriculum altogether. A huge high school might have only one fine arts teacher, and even elementary school children get very little time to simply paint and draw.

The third feature is the growing reliance on particular types of assessment. Children everywhere are under intense pressure to perform at higher and higher levels on a narrow range of standardized tests. Why are school ...

The point here is that most systems of mass education came into being relatively recently—in the eighteenth and nineteenth centuries. These systems were designed to meet the economic interests of those times—times that were dominated by the Industrial Revolution in Europe and America. Math, science, and language skills were essential for jobs in the industrial economies. The other big influence on education has been the academic culture of universities, which has tended to push aside any sort of activity that involves the heart, the body, the senses, and a good portion of our actual brains.

The result is that school systems everywhere inculcate us with a very narrow view of intelligence and capacity and overvalue particular sorts of talent and ability. In doing so, they neglect others that are just as important, and they disregard the relationships between them in sustaining the vitality of our lives and communities. This stratified, one-size-fits-all approach to education marginalizes all of those who do not take naturally to learning this way.

Academic ability is very important, but so are other ways of thinking. People who think visually might love a particular topic or subject, but won’t realize it if their teachers only present it in one, nonvisual way. Yet our education systems increasingly encourage teachers to teach students in a uniform fashion. To appreciate the implications of the epiphany stories told here, and indeed to seek out our own, we need to rethink radically our view of intelligence.

Who’s Frank, you think? The thirteenth apostle? The lost Book of Frank? What I loved about this was that it illustrated that, when they are very young, kids aren’t particularly worried about being wrong. If they aren’t sure what to do in a particular situation, they’ll just have a go at it and see how things turn out. This is not to suggest that being wrong is the same thing as being creative. Sometimes being wrong is just being wrong.

What is true is that if you’re not prepared to be wrong, you’ll never come up with anything original.

There is a basic flaw in the way some policymakers have interpreted the idea of going “back to basics” to upgrade educational standards. They look at getting back to basics as a way of reinforcing the old Industrial Revolution-era hierarchy of subjects. They seem to believe that if they feed our children a nationally prescribed menu of reading, writing, and arithmetic, we’ll be more competitive with the world and more prepared for the future. What is catastrophically wrong with this mode of thinking is that it severely underestimates human capacity. We place tremendous significance on standardized tests, we cut funding for what we consider “nonessential” programs, ...

Education is the system that’s supposed to develop our natural abilities and enable us to make our way in the world. Instead, it is stifling the individual talents and abilities of too many students and killing their motivation to learn. There’s a huge irony in the middle of all of this.

The reason many school systems are going in this direction is that politicians seem to think that it’s essential for economic growth and competitiveness and to help students get jobs. But the fact is that in the twenty-first century, jobs and competitiveness depend absolutely on the very qualities that school systems are being forced to tamp down and that this book is celebrating. Businesses everywhere say they need people who are creative and can think independently. But the argument is not just about business. It’s about having lives with purpose and meaning in and beyond whatever work we do.

As anyone in the corporate world knows, it’s very easy to be “typed” early in your career. When this happens, it becomes exceedingly difficult to make the most of your other—and perhaps truer—talents. If the corporate world sees you as a financial type, you’ll have a difficult time finding employment on the “creative” side of the business. We can fix this by thinking and acting differently ourselves and in our organizations. In fact, it is essential that we do.

Not to overuse a term that I just found, but job crafting enables us to find or create initiatives that translate into business results. This creates meaning in the individual’s life and demonstrates new capabilities that make it easier for them to change or bring more value to their current roles.

Some suggest that, in the near future, the power of laptop computers will match the computing power of the human brain. How is it going to feel when you give your computer an instruction, and it asks you if you know what you’re doing? Before too long we may see the merging of information systems with human consciousness. If you think about the impact in the last twenty years of relatively simple digital technologies on the work we do and how we do it—and the impact these technologies have had on national economies—think of the changes that lie ahead. Don’t worry if you can’t predict them: nobody can.

The only way to prepare for the future is to make the most out of ourselves on the assumption that doing so will make us as flexible and productive as possible. Many of the people you’ll meet in this book didn’t pursue their passions simply because of the promise of a paycheck. They pursued them because they couldn’t imagine doing anything else with their lives. They found the things they were made to do, and they have invested considerably in mastering the permutations of these professions. If the world were to turn upside down tomorrow, they’d figure out a way to evolve their talents to accommodate these changes. They would find a way to continue to do the things that put them in their Element, because they would have an organic understanding of how their talents fit a new environment.

The Element is the meeting point between natural aptitude and personal passion.

Being in their Element takes them beyond the ordinary experiences of enjoyment or happiness. We’re not simply talking about laughter, good times, sunsets, and parties. When people are in their Element, they connect with something fundamental to their sense of identity, purpose, and well-being.

The Element has two main features, and there are two conditions for being in it. The features are aptitude and passion. The conditions are attitude and opportunity. The sequence goes something like this: I get it; I love it; I want it; Where is it?

An aptitude is a natural facility for something. It is an intuitive feel or a grasp of what that thing is, how it works, and how to use it.

Our aptitudes are highly personal. They may be for general types of activity, like math, music, sport, poetry, or political theory. They can also be highly specific—not music in general, but jazz or rap. Not wind instruments in general, but the flute. Not science, but biochemistry. Not track and field, but the long jump.

Finding and developing our creative strengths is an essential part of becoming who we really are. We don’t know who we can be until we know what we can do.

Being in your Element is not only a question of natural aptitude. I know many people who are naturally very good at something, but don’t feel that it’s their life’s calling. Being in your Element needs something more—passion. People who are in their Element take a deep delight and pleasure in what they do.

Attitude is our personal perspective on our selves and our circumstances—our angle on things, our disposition, and emotional point of view.

High achievers often share similar attitudes, such as perseverance, self-belief, optimism, ambition, and frustration. How we perceive our circumstances and how we create and take opportunities depends largely on what we expect of ourselves.

Being in your Element often means being connected with other people who share the same passions and have a common sense of commitment. In practice, this means actively seeking opportunities to explore your aptitude in different fields.

My goal with this book is to illuminate for you concepts that you might have sensed intuitively and to inspire you to find the Element for yourself and to help others to find it as well. What I hope you will find here is a new way of looking at your own potential and the potential of those around you.

They were speaking of a sense that we all have, and that is fundamental to our functioning in the world. They were talking about our sense of balance. The fluids and bones of the inner ear mediate the sense of balance. You only have to think of the impact on your life of damaging your sense of balance—through illness or alcohol—to get some idea of how important it is to our everyday existence. Yet most people never think to include it in their list of senses. This isn’t because they don’t have a sense of balance. It’s because they’ve become so accustomed to the idea that we have five senses (and maybe a spooky one) that they have stopped thinking about it. It’s become a matter of common sense. They just take it for granted.

Physiologists largely agree that in addition to the five we all know about, there are four more. The first is our sense of temperature (thermoception). This is different from our sense of touch. We don’t need to be touching anything to feel hot or cold. This is a crucial sense, given that we can only survive as human beings within a relatively narrow band of temperatures. This is one of the reasons we wear clothes. One of them.

Another is the sense of pain (nociception). Scientists now generally agree that this is a different sensory system from either touch or temperature. There also seem to be separate systems for registering pains that originate from the inside or the outside of our bodies.

Next is the vestibular sense (equilibrioception), which includes our sense of b...

And then there is the kinesthetic sense (proprioception), which gives us our understanding of where our limbs and the rest of our body are in space and in relationship to each other. This is essential ...

The sense of intuition doesn’t seem to make the cut with most physiologists. I’l...

All of these senses contribute to our feelings of being in the world and to our ability to function in it. There are also some unusual variations in the senses of particular people. Some experience a phenomenon known as synesthesia, in which their senses seems to mingle or overlap: they may see sounds and hear colors. These are abnormalities, and seem to challenge even further our commonsense ideas about our common senses. But they illustrate how profoundly our senses, however many we have and however they work,...

If you watch athletes, dancers, musicians, and other performers of their class at work, you can see that they are thinking, as well as performing, in extraordinary ways. As they practice, they engage their whole bodies in developing and memorizing the routines they are shaping up. In the process, they are relying on what some call “muscle memory.” In performance, they are usually moving too quickly and in ways that are simply too complex to rely on the ordinary conscious processes of thinking and decision-making. They draw from the deep reserves of feeling and intuition and of physical reflex and coordination that use the whole brain and not only the parts at the front that we associate with rational thinking. If they did that, their careers would never get off the ground, and neither would they. In these ways, athletes and all sorts of other performers help to challenge something else about human capacity that too many people take for granted and also get wrong—our ideas about intelligence.

Only a few have challenged the form of the question and asked what I mean by intelligence. I think that’s what everyone should do. I’m convinced that taking the definition of intelligence for granted is one of the main reasons why so many people underestimate their true intellectual abilities and fail to find their Element. This commonsense view goes something like this: We are all born with a fixed amount of intelligence. It’s a trait, like blue or green eyes, or long or short limbs. Intelligence shows itself in certain types of activity, especially in math and our use of words. It’s possible to measure how much intelligence we have through pencil-and-paper tests, and to express this as a numerical grade. That’s it.

Philosophers and scholars aimed to establish a firm basis for human knowledge and to end the superstitions and mythologies about human existence that they believed had clouded the minds of previous generations. One of the pillars of this new movement was a firm belief in the importance of logic and critical reasoning. Philosophers argued that we should not accept as knowledge anything that could not be proved through logical reasoning, especially in words and mathematical proofs. The problem was where to begin this process without taking anything for granted that might be logically questionable. The famous conclusion of the philosopher René Descartes was that the only thing that he could take for granted was his own existence; otherwise, he couldn’t have these thoughts in the first place. His thesis was, “I think, therefore I am.”

The new science of psychology was on hand with new theories about how intelligence could be tested and measured. For the most part, intelligence was defined in terms of verbal and mathematical reasoning. These were also processes that were used to quantify the results. The most significant idea in the middle of all this was IQ. So it is that we came to think of real intelligence in terms of logical analysis: believing that rationalist forms of thinking were superior to feeling and emotion, and that the ideas that really count can be conveyed in words or through mathematical expressions.

“Children of this group should be segregated in special classes and be given instruction which is concrete and practical. They cannot master, but they can often be made efficient workers, able to look out for themselves. There is no possibility at present of convincing society that they should not be allowed to reproduce, although from a eugenic point of view they constitute a grave problem because of their unusually prolific breeding.”

They include linguistic, musical, mathematical, spatial, kinesthetic, interpersonal (relationships with others), and intra-personal (knowledge and understanding of the self) intelligence. He argues that these types of intelligence are more or less independent of each other, and none is more important, though some might be “dominant” while others are “dormant.” He says that we all have different strengths in different intelligences and that education should treat them equally so that all children receive opportunities to develop their individual abilities.

Psychologist and best-selling author Daniel Goleman has argued in his books that there is emotional intelligence and social intelligence, both of which are essential to getting along with ourselves and with the world round us. Robert Cooper, author of The Other 90%, says that we shouldn’t think of intelligence as happening only in the brain in our skulls. He talks of the “heart” brain and the “gut” brain. Whenever we have a direct experience, he says, it does not go directly to the brain in our heads. The first place it goes is to the neurological networks of the intestinal tract and heart. He describes the first of these, the enteric nervous system, as a “second brain” inside the intestines, which is “independent of but also interconnected with the brain in the cranium.” He says that this is why we often experience our first reaction to events as a “gut reaction.” Whether or not we acknowledge them, he says, our gut reactions shape everything we do.