Review
Books
Culture
Music
5 min read

The Creative Act by Rick Rubin – no prisoners taken

A biography lacking in personal anecdotes, makes up for it with a profound understanding of the creative process. Imogen Stokes recommends an essential read on art’s transformative power.

Imogen Stokes is a musician and member of Voka Gentle. She is also part of P.S. a missional community of multidisciplinary artists supporting and encouraging each other to cultivate a biblical culture of worship and fellowship in the heart of industry.

Rick Rubin | The Creative Act: A Way of Being

From Johnny Cash to Kanye West, Rick Rubin has worked with some of the biggest names in music. Notably titled ‘the most important producer of the last 20 years’ by MTV, the famously bearded founder of Def Jam records has nine Grammy awards under his belt and is one of the most sought-after producers working today. 

Written over the course of four years, a period that saw Rubin work with bands such as The Strokes and The Red Hot Chilli Peppers, The Creative Act: A Way of Being might promise a memoir yet assumes the form of something more like a self-help guide. Rubin distils what he has learned throughout his illustrious 40-year career into a series of short chapters that read somewhat like meditations, contemplating the meaning of art in general; how to make it well and why it matters to keep trying. While its dearth of personal anecdotes may be disappointing to fans hoping to gain insight into some of the producer’s many exploits, this book requires little to no contextual knowledge of Rubin’s life and work to enjoy. 

“There was a version of the book three years ago,” Rubin told The Bookseller magazine last October. “The content was similar but the feeling of it... it did not feel like a call to action. It was beautiful, but it wasn’t inspirational.” If inspiring artists to create meaningful art is Rubin’s primary aim, suffice to say The Creative Act: A Way of Being largely succeeds.  

Happily, this book is not just for musicians; for any working artist in search of practical guidance, Rubin offers encouragements and hands-on suggestions for how to cultivate discipline, maintain creative perspective and successfully finish work. His tips are, in many cases, refreshingly rudimentary. Set up a daily schedule of practice and stick to it. Level up your taste in the medium you are working in. Allow yourself to be distracted sometimes. Such instructions immediately reminded me of Oblique Strategies, Brian Eno and Peter Schmidt’s tarot-like deck of pithy creative prompts, conceived in 1975 as a work of art and designed to stimulate creativity. And the advice is sage. As an artist myself, I had barely gotten halfway through when my highlighter began to run out of ink.  

Rubin’s thesis on art-making is full of self-aware contradiction. It is a serious matter, he says, but it’s also reliant on play. One should employ a rigorous schedule yet embrace rest and spontaneity. Practise your craft but be aware of the value in naivety;  

‘often the most innovative ideas come from those who master the rules to such a degree that they can see past them or from those who never learned them at all’,  

and remember that both years of artistic toil and a five-minute flash of inspiration can both produce a valuable result.  

[It] does an excellent job of meeting the creative in their tiredness while celebrating their bravery.  

It is this ability to understand and speak to the tensions faced by an overwhelming majority of artists that is a real strength of this book and a testament to Rubin’s experience as a producer. The creative process is rarely straightforward; success can be difficult to define and inspiration elusive. However, he admits, in the pursuit of great art ‘there are no shortcuts.’ The Creative Act: A Way of Being does an excellent job of meeting the creative in their tiredness while celebrating their bravery. It exists, at the end of the day, to remind them why it’s important to make art at all. I can corroborate this with my own experience: as a reader I brought all the baggage of any working artist. I felt understood and reassured, both by Rubin’s reverence for art-making and by his admission that art is rarely straightforward, and that artists can be hard to understand. This, for Rubin, is by no means an indictment. It’s part of the journey, and an important one at that.   

Rubin’s reverence for the power of art and the significance of the artist is without question. This can sometimes, though, verge on the eulogising of unhealthy behaviour— an issue, I can’t help but feel, is endemic to the music industry at large.  

'The great artists in history… are protective of their art in a way that is not always co-operative. Their needs as a creator come first. Often at the expense of their personal lives and relationships',  

writes Rubin, excusing selfishness as a ‘childlike spirit’ to be aspired to. Surely, while singular focus is key, this doesn’t need to override a generosity of spirit, does it? Van Gogh certainly didn’t think so, famously writing: 

 ‘there is nothing more truly artistic than to love people.’ 

There’s an evident undercurrent of divine inspiration woven throughout the book, too. Rubin acknowledges and explores the cosmic thread that runs through all things, the energy of which the artist both observes and channels through their work. The artist without this spiritual viewpoint, he posits, is at a crucial disadvantage. For Rubin, the spiritual world provides a crucial sense of wonder and a degree of open-mindedness rarely found within the confines of science. A dedication towards a deeper connection with and understanding of the ‘Source’ (the creative force of the universe) will inevitably merit a greater artistic encounter. Rubin therefore encourages artists to be disciplined in their spiritual practice in order to ‘build up the musculature of the psyche to more acutely tune in and receive from the divine’.  

Rick Rubin with Neil Diamond, 2006. Photo by MusicLoverDiamond. 

Rick Rubin with Neil Diamond

As a believer, of course I perceived Rubin’s ‘Source’ to be a metonym for the God of the Bible, and while occasionally Rubin’s universalism strays into abstraction— perhaps even cliché— there is genuine substance here; many of his spiritual encouragements overlap significantly with Christian teachings, for instance his appeal to artists to be ‘in’ currents of culture, not ‘of’ them, and the assertion that ‘it is better to follow the universe than those around you’. He admires the biblical attitudes of patience, discipline and child-likeness, and even quotes directly from the Bible’s book of Ecclesiastes, ‘for everything there is a season... ’,  when illustrating the rhythms of nature. 

Although it might be viewed as a simple guide to creative rules and rhythms, at the heart of this book the challenge is set.  

You are either living as an artist, or you’re not. You are either adopting this way of being, or you aren’t.  

Rubin takes no prisoners. The Creative Act: A Way of Being is an essential read for anyone looking to explore the importance of art or to remind themselves why they shouldn’t give up. For Rubin, a facilitator and a collaborator, the transformational powers of art are undeniable and artists themselves are almost magical creatures who need understanding and care. This book is both about, and for them.  

Explainer
Creed
Death & life
Monsters
Paganism
5 min read

Will the owner of ‘Halloween’ please come and collect it?

A mutant festival of saints, spirits, and supermarket costumes resists belonging to anyone
A witch, a priest and a druid stand in a store and look quizzically towards a halloween pumpkin
Nick Jones, Midjourney.ai

The trouble with modern Halloween is that it’s hard to say who it really belongs to. Our contemporary public holiday – 31 October, when people dress up as skeletons, light jack-o-lanterns, and go ‘trick-or-treating’ – has a few prospective owners.  

Perhaps Christians could claim it. The term “Halloween” is a shortening of ‘All Hallow’s Eve’, which is the day before All Saint’s Day (1 November) in the Church calendar.  

But this doesn’t fit with a few things. Don’t Christians dislike all that dressing up as evil spirits, and summoning up misrule and revelry? Instead, the case is made for a pagan ownership of Halloween: it was all due to a Celtic festival called Samhain (pronounced ‘sow-in’). This was a day for appeasing evil spirits, contacting the dead, and acts of mischief – all better fits for modern Halloween, surely? 

Sadly, we just don’t know enough about Samhain to say. We only have evidence about it from centuries after the Christian era, and in limited scraps like: “Samhain, when the summer goes to its rest”. It is unlikely the Christians invented this, to be sure – but none of the data tells us how it was celebrated.  

In fact, there is no evidence at all that All Saints Day was a churchy attempt to ‘take over’ a pre-existing pagan festival. From the get-go, Christians commemorated their dead on the basis that they were still alive in heaven, and able to bring prayers to God. A quick peek at the Book of Revelation (the final book of the Bible) gives a behind-the-curtain look: “and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel”.  

Over time, it became more official which ‘holy ones’, or saints, should be honoured at which times. This was not about making dead Christians into gods, though. A famous theologian called St Augustine explains the proper view of the early Christians as they kept hold of bones and clothing from their dead: “We do not build temples, and ordain priests, rites, and sacrifices for these same martyrs; for they are not our gods, but their God is our God”.  

Gradually, a date was set to celebrate all those great men and women in heaven – from this came All Saints, or All Hallows Day. A tradition in northern Europe set this on the 1 November: “As a jewel worn on the brow sparkles time and again, so November at its beginning is resplendent with the praise given to all the saints” reports an English calendar from around 800AD.  

It is all well and good celebrating those who have made it to heaven. But what about the majority of Christians? Those who had died unrepentant and lukewarm – what on earth could be done for them? Here came another separate development: offering prayers and worship on behalf of those who had died as forgiven sinners, but who were still, if you like, serving their time for their bad choices.  

It gradually became the norm to tack that practice onto the pre-existing All Saints Day, so that the souls of regular Joes could have powerful heavenly intercessors close by. And so, All Souls Day became an established part of the Church’s year too, falling on 2 November.  

 

But here’s the twist. This season of ‘Hallowtide’ (All Saints and All Souls together) carried on for centuries, until England suddenly and violently abandoned it all in the sixteenth century. Seemingly overnight, the Reformations of the Tudor monarchs ended All Souls Day by scrapping all mention of a purgatory for the dead, and attempts to pray for them there. All Saints Day limped on in the new Established Religion as a remembrance of Christian exemplars – but they were not to be thought of as in radio contact from heaven anymore.  

Some people tried to carry on as usual, in illicit gatherings on hilltops, where they would burn straw, and gather to ask for help from great saints and pray for loved ones. But the majority followed the new religious settlement and tried to forge new communal rituals as best they could. The night still had a ‘supernatural’ afterglow thanks to centuries of the now-absent All Saints and All Souls. 

Then, in the nineteenth century, there was a comeback. Irish immigration to the USA and Great Britain plonked a fully formed Hallowtide into English-speaking culture again. It took like a duck to water. Perhaps this was to be expected. Here was a civilisation which had been rapidly deprived of its ordinary way of expressing connection to their deceased loved ones, as well as a sense of protection from heavenly guardians. They were clearly starving for some way to communicate feelings about ‘the beyond’, and to find hope in the darkening, colder days.  

‘Halloween’, really a modern döppleganger of All Hallow’s Eve, quickly became a popular national custom – a world custom, indeed, due to US influence. It took from Christianity that otherwordly atmosphere – but it did not jettison any of the customs that had arisen since the Reformation, and which were themselves continuations of folky responses to the coming of Winter; Samhain is almost certainly a part of that background here, even if it is not a direct connection, as we have seen. 

This Halloween mystery has a twist, then. Here is really a mutant of a festival that belongs to no one in particular - and that is the point. One could really call it one of modern pluralistic society’s great achievements. It has taken over management of this eerie season from the church, and arguably made a successful shared custom out of it. On the other hand, it is arguably consumeristic, tacky and frequently immoral: it was only a few years ago that supermarket costumes allowing people to dress as ‘mentally ill’ showcased this shallowness. 

So, as a Christian, I have some regrets that Christianity does not really ‘own’ modern Halloween, anymore. Because the original All Hallows, as well as All Souls, seem to me to be a historic high point of confidence about our human fate. Here was a whole civilisation that seemed to announce to itself, every November, that death, human wickedness, and the Devil, were not in charge here – those who had died in Christ were now more fully alive; that no one is so beyond hope that they are not worth praying for. The darkening nights and colder air must have seemed less daunting to them.  

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