Category Archives: mind

BOOK REVIEW: Head in the Game by Brandon Sneed

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Head in the Game: The Mental Engineering of the World's Greatest AthletesHead in the Game: The Mental Engineering of the World’s Greatest Athletes by Brandon Sneed
My rating: 5 of 5 stars

Amazon page

 

There are many factors that influence whether an athlete can reach an elite level. Physical factors such as VO2 max (maximum oxygen consumption) and musculature have long been at the fore in the minds of coaches and trainers, but they’ve never told the full story. There are athletes who have the muscles, lungs, and general physiology to dominate their sports who fall apart under pressure. One also sees the occasional athlete who is consistently good even though he seems puny by comparison to his peers. It used to be that mental performance was considered an endowed X-factor–you either had it or you didn’t. Coaches didn’t know how to coach for issues of the mind and often exacerbated problems with old school attitudes and approaches.

We’ve now entered a new era in which a bevy of techniques and technologies are being exploited to strengthen the mind and improve psychological deficiencies, just as gyms have always been used to build the body and combat physical deficiencies. These range from techniques of meditation and visualization that have been known to yogis and Buddhists for centuries to advanced technologies that have only become available in recent decades and which are constantly improving and being made obsolete. Sneed examines the gamut of these approaches as they are applied to improving performance in sports: from the meditative or therapeutic to the electronic or pharmacological. One no longer need give up on athletes who are great at their best, but who get the yips at the worst possible times. The performance of mediocre athletes can be improved and that of the best can be made more consistent.

Sneed has a unique qualification to write this book. He counts himself among the athletes who couldn’t reach his potential because of inconsistency rooted in psychological challenges. His willingness to be forthright about his own problems makes the book more engaging. His own stories are thrown into the mix with those of athletes from football, basketball, soccer, baseball, adventure sports, and mixed martial arts (MMA.)

The book’s 19 chapters are divided among four parts. The first part lays the groundwork, helping the reader understand the rudiments of how the brain works, doesn’t work, or works too hard for a competitor’s own good. A central theme is that the ability to analyze and train through the lens of neuroscience has removed some of the stigma that has always been attached to psychological issues in sports (not to mention the days when they were written off as weakness.) Much of the six chapters of Part I deal with assessment of the athlete’s baseline mental performance. The last chapter (Ch. 6) covers a range of topics that have been around a long time as they’ve been reevaluated through modern scientific research. These include religion, faith, superstition, meditation, visualization, and the immortal question of whether sex is good or bad for athletic performance.

The second part consists of five chapters taking on one fundamental truth: mind and body are not two disparate and independent entities. This section starts at the most logical point: breath. Practitioners of yoga (i.e. pranayama) and chi gong have known for centuries that breath can be used to influence one’s emotional state and level of mental clarity. Sneed evaluates the technology that is being used to help athletes master the same age-old lessons. Having laid the groundwork through breath, the section advances into biofeedback technology. There are two chapters in the book that deal with pharmacological approaches. One is in this section and it deals with legal (at least in some locales) substances such as caffeine, alcohol, nicotine, nootropics (alleged mind enhancing drugs), and marijuana. (The other is in the final part and it deals with hallucinogens.) There are also a couple of chapters on technologies used to produce or enhance desired mental states.

For most readers, the third part will be seen as the heart of the book. Having considered how to evaluate an athlete’s mental performance (Part I) and how to influence mind states by way of the body (Part II), this part explores the range of technologies that are used to exercise the mind in a manner analogous to working out the body. These technologies focus on a range of areas including improving the nervous system’s ability to take in information, process that information, and respond appropriately. Much of this part focuses on video games; albeit video games using state of the art virtual reality and which are customized to improvement of athletic performance. Some of the games are used to train general cognitive performance (e.g. Ch. 13) but others are specifically tailored to the game in question (i.e. Ch. 14.) Just as simulators are used in aviation, part of the advantage of these games is the ability to put players in progressively more challenging conditions.

The last part of the book was the most interesting to me, personally. [It’s also the part of the book that will be the most relevant and readable a few years down the road because it’s not as modern technology-centric as most of the book—especially Part III–is.] It’s entitled “The Spirit” and it explores X-factors to performance, but sans the assumption that these are endowments, but rather under the assumption they are trainable. The part has an important introduction that presents the research about how “soft” factors like gratitude play into outlook and performance. Then there are the Part’s three chapters. The first describes an experiment involving taking elite athletes into physically arduous conditions of the kind normally experienced by military special operations forces in survival training. The second tells the story of MMA fighter Kyle Kingsbury’s use of hallucinogenic substances (most intriguingly, ayahuasca, a powerful drug long used by Peruvian shamans.) Finally, the last chapter deals with sensory deprivation—a technology some will associate with the movie “Altered States” but which many athletes swear by.

The book has an extensive section on notations and sources organized by chapter. There are no graphics.

I enjoyed this book and found it to be informative. There are a number of books that explore the techniques and technologies of optimal mental performance, but this one develops a niche by focusing on the realm of sports and some of the technologies that are only available with the kind of deep-pockets seen in professional sports. The book is heavily weighted toward the technology part of the equation, which is both good and bad. If you’re reading it now (2017), it’s great because you’re getting an up-to-date discussion of the subject from the perspective of entities that are awash in money for tech. The downside is that this book won’t age well, at least not as well as it would if there was more emphasis on approaches that aren’t based on cutting-edge technology.

I’d recommend this book if you are interested in optimal human performance, and if you have an interest in sports, all the better.

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BOOK REVIEW: Missing Link Discovered by P. Marer, Z. Buzady, and Z. Vecsey

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Missing Link Discovered: Planting Csikszentmihalyi's Flow Theory into Management and Leadership Practice by using FLIGBY, the official Flow-Leadership GameMissing Link Discovered: Planting Csikszentmihalyi’s Flow Theory into Management and Leadership Practice by using FLIGBY, the official Flow-Leadership Game by Paul Marer
My rating: 4 of 5 stars

Amazon page

 

So, you’re a leader and you’ve experienced Flow. Self-criticism vanished. Time fell away. The task was challenging, but the performance felt effortless. Your attention was rapt, and any craving for distractions disappeared. Maybe you even had a spate of creativity. You come away feeling great. Clarity reigns. Maybe you found Flow at work, but maybe it was skiing, golfing, or composing haiku. Either way, after thinking about how to repeat the feat, your next thought is, “What could my business [or organization] achieve if my people were in this state of mind for even a fraction of each day?” Increased productivity? Decreased healthcare costs and / or disruptions from sick days? Maybe, you’d see fewer complaints between stressed co-workers, or coming from customers? Regardless, you know that Flow is elusive and fickle. It may seem that the harder you seek it, the less success you have. You pick up a couple of books on finding Flow—maybe you watch some TedTalks on YouTube–and they provide helpful tips for finding the state for yourself, but most don’t have much to say on facilitating Flow for others.

 

That’s where FLIGBY comes in, and “Missing Link Discovered” is a companion to FLIGBY. [Note- “FLIGBY” is short for “FLow is Good Business for You,” which ties it into the work of positive psychologist Mihaly Csikszentmihalyi who both coined the term “Flow” and wrote a book entitled “Good Business” about both achieving Flow in the workplace and how some businesses succeed in the simultaneous pursuit of profit and virtue. Csikszentmihalyi was actively involved in the development of the FLIGBY game. The “missing link” referenced in the title is between leadership and Flow.] FLIGBY is an educational video game in which the player assumes the role of General Manager (GM) of a winery. The last GM was a hard-driving pursuer of profit who left the winery’s mission and values in a muddle and its employees stressed out and at each other’s throats. The player makes about 150 decisions over the course of the 23 scenes that map to a timeline of one’s first half a year as GM. While the player still has to consider the usual business objectives–such as profitability–to succeed one also has to help one’s employees find Flow. The game is used by both by professors of business education courses (e.g. in MBA programs) and by corporate trainers.

 

As this is a review of the book and not the FLIGBY game, I won’t talk too much more about it beyond this paragraph. However, I did have an opportunity to play the game and found it to be both educational and engrossing. The scenes are live-action, and the cast did a great job of creating the emotional tension necessary to make one feel a stake in the decisions. There’s a narrative arc that unfolds over the course of the game, and so it appeals to the way our brains best take in information. Of course, the game also pays attention to those factors that facilitate Flow, such as offering immediate feedback and an increasing challenge such that the difficulty rises with one’s skill.

 

I’ll now clarify what I mean by the book being “a companion” to the FLIGBY game. It’s not a game manual. [i.e. The nuts and bolts of how to navigate the game as well as general background information are provided within the game itself as well as through a series of digital appendices—a list of which is included in the book.] Rather, “Missing Link Discovered” is intended to bring readers up to speed in three areas relevant to the FLIGBY game. These areas are delineated by the book’s three parts. Part I (Ch. 1 – 3) introduces Flow and explains how its pursuit fits into the larger scheme of leadership responsibilities. It begins with an introduction to Flow and Csikszentmihalyi’s research, then links Flow and leadership, and—finally–describes the set of leadership skills used in the game.

 

The second part (Ch. 4 – 8) introduces the game, situates it in the context of serious games (those for which entertainment is a secondary concern), and discusses the topic of feedback in great detail (Note: feedback is a crucial issue because delayed or inadequate feedback is one of the major reasons that people have trouble achieving Flow–particularly in a workplace setting.) The last chapter in this section is a collection of captioned photos that charts the development of the game from the first meeting with Professor Csikszentmihalyi to the game’s use for both instruction and research.

 

While the first two parts of the book are relevant to all players, the last part is aimed at Professors, corporate trainers, and researchers. It consists of two chapters. Chapter 9 discusses such issues as where in an individual’s education or training the game should be situated, and how it should be presented. The last chapter (Ch. 10) is a bit different in that it opens up a discussion about the research potential offered by FLIGBY. Given the game’s widespread use in both academia and the corporate world, a great deal of data is collected that can be used anonymously by researchers to study interesting research questions (e.g. how players in differing demographics or job positions make decisions.)

 

The book offers a number of ancillary features that increase its usability and clarity. The first of these features are two single-page summaries that introduce readers to Flow and FLIGBY, respectively. Besides the aforementioned photo chapter, the book has many diagrams and other graphics to clarify concepts addressed in the text. The book is footnoted throughout, and provides a glossary of key terms. It should also be noted that there is an introduction by Professor Csikszentmihalyi in which he describes his involvement in the project and presents his thoughts on the value of FLIGBY.

 

I recommend this book, particularly for those who will be playing FLIGBY or who are in the process of determining whether FLIGBY is right for one’s students or employees. From corporate programs in mindfulness to interest in Flow-based leadership, all signs point to a workplace revolution in which there is a long overdue convergence of incentives and objectives between employees and employers. It’s been a long road from Henry Ford’s plan to make sure all employees could afford the cars the company made to the explosion of Google’s “Search Inside Yourself” program and others like it, but this revolution is picking up steam and if you’re unaware, you might want to look into it.

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5 Thoughts on the Conscious Mind in Martial Arts Training

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In recent years I’ve spent a lot of time trying to quiet the conscious mind in order to let the subconscious do what it does best. There’s a lot of terminology that’s used to describe the mind state in which one’s actions are effortless and one can adjust swiftly to unforeseen challenges: e.g. “in the zone,” the Flow, Zen mindset, and (in the Kotler and Wheal book I just reviewed) ecstasis. However, regardless of the name, one key to this state is a reduced activity of the part of the mind that’s self-critical and overly cautious, and that requires not letting the conscious mind do what it’s prone to do.

 

However, taking a course on mauythai advanced fundamentals recently has reminded me of the important roles the conscious mind plays in learning. The challenge is to use the conscious mind effectively–without letting it running amok.

 

The conscious mind is largely driven by anxiety about uncertainty. This makes the conscious mind a planner and worst-case scenario generator extraordinaire. (In meditation, I’ve begun to not only note what thought popped into my head before I dismiss said distraction, but I also have a classification scheme of kinds of thoughts, and “planning thoughts” are probably the most common type of thought to hijack my mind.) This planning / forecasting  proclivity can be beneficial if one is doing a job that requires such planning, anticipation of possible hazards, and the need to adjust to complex difficulties. However, it can also make one neurotic, overly risk-averse, and pessimistic.

 

So, here are my five thoughts on the conscious mind in martial arts training.

 

5.) Feed the right wolf:  There’s a well-known story about a Native American man telling his grandchild that inside each person there are two wolves at war, one good and one evil.

The child asks, “Which one wins?”

The old man replies, “The one you feed.”

 

This is a variation on the theme–not so much about good and evil as about positive and negative outlook. In martial arts training there are often competing emotional states. On one hand, there is often anxiety about either being injured or even about the embarrassment of being bested. (Surprisingly, it seems like the magnitude of the latter is often greater than the former.) On the other hand, there is an intense thrill that comes with making progress. For those who don’t understand how martial artists can put themselves through what they do, this is the part for which you’re probably not understanding the intensity of the high. When it clicks and you’re getting it right more often than you previously did, the feeling is transcendent.

 

So, when one sees either of these two feelings arising, choose the latter. If one notices the anxiety, remind oneself the promise of that awesome feeling of having it fall together.

 

4.) Scanning for lapses in form: The process of learning a martial art–like any movement art–is repetition of the movements until they become ingrained in one’s procedural memory. Early in the process, this feels clunky as one has to scan for imperfections in form with one’s super-intelligent but slow and cumbersome conscious mind. However, increasingly, the body begins to incorporate these movement patterns and they start to become second nature. The trick is to keep this in the moment and not let one’s thoughts linger on what one just got wrong, or any perceived ramifications of getting it wrong.

 

3.) Try visualization: This once would have been thought hippie guff, but now it’s entered the mainstream. Of course, the advice from #5 must be kept in mind. When I think of the technique of visualization, I’m reminded of a story that Dan Millman told about a girl that he was coaching in gymnastics. He came to check on her only to find her repeatedly cringing and grimacing. He asked what was going on, and she said she kept falling off the balance beam whenever she visualized her routine. It sounds silly, but attitude is a powerful thing, and I lot of people sabotage themselves in ways not much different from this. It’s your mind, you have the power to do the move perfectly every time, if you take the proper mindset.

 

2.) Conscious mind as governor of action and agent of trust: The subconscious mind can be feral. As one spars, one has to match speeds with one’s opposition so that learning can take place. While sparring looks reminiscent of fighting, the goal of sparring is learning, whereas the goal of fighting is winning (or–as a minimum in actual combat–not being destroyed.)

 

This is another role for the conscious mind. It can keep reminders to the fore to keep one’s movement appropriate to the occasion. It can inject an awareness that there’s a relationship of trust rather than warring competitiveness between. That one needn’t respond at the same magnitude that one would under attack.

 

1.) Dropping the Conscious Mind Out of the Equation: While the conscious mind is critical in the learning process, eventually one must do something that feels uncomfortable, which is shifting subconscious operations to the fore and quieting the conscious mind. Overthinking can be death in tests, competitions, not to mention, I’m told, actual combative situations. At some point you’ve got to have some trust in what you’ve trained to do up to that point. It might fail you, but not necessarily as spectacularly as if you let your conscious run amok, getting caught in a death spiral of self-criticism and futile guesswork.

 

Since I’ve been watching quite a few muaythai fights recently at the Rangsit Boxing Stadium, I’ve begun to wonder just how useful corner advice is. I know that people think it’s beneficial because it’s done in droves. Not only is the fighter’s trainer trying tell them what to do, but also his parents, his siblings, his granny, and a hundred random people who may or may not have put money on him. It would be interesting to see a scientific study of how fighters performed who tuned everything out between rounds versus those who tried to take in all the advice. I tried to look up whether any such study had been done, but a cursor Google search came up empty.

 

What comes of all the corner talk?

What comes of all the corner talk?

BOOK REVIEW: Stealing Fire by Steven Kotler and Jamie Wheal

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Stealing Fire: How Silicon Valley, the Navy SEALs, and Maverick Scientists Are Revolutionizing the Way We Live and WorkStealing Fire: How Silicon Valley, the Navy SEALs, and Maverick Scientists Are Revolutionizing the Way We Live and Work by Steven Kotler
My rating: 5 of 5 stars

Amazon page

 

“Altered states of consciousness” conjures visions of rogue scientists hitting hallucinogens and then sealing themselves up in sensory deprivation tanks until they either have a breakthrough or a breakdown. This book may touch on such activities, but it’s about something else. It’s about the states of consciousness in which the part of the mind that is critical, overly cautious, and always creating worst case scenarios fades into the background, allowing one to be more effective, happier, and to drop one’s neurotic tendencies. Kotler and Wheal refer to this as ecstasis, borrowing from the Greek word meaning “to get outside oneself.” They differentiate it from the Flow of Mihaly Csikszentmihalyi with which it clearly has overlap. (One of the authors, Kotler, wrote a great book on the exploitation of Flow by extreme athletes entitled “The Rise of Superman.”) [I’d love to see a Venn diagram of how they see these states overlapping, but—alas—one isn’t provided, though there is some discussion of it.]

 

The book is organized into three parts. The first part consists of three chapters and it both explores what ecstasis is and why it’s so hard to find. The story of how the Navy SEALs designs training to build group Flow states on command is illuminating as is the second chapter’s discussion of how Jason Silva found ecstasis through freewheeling philosophizing. The third of the chapters describes three prominent barriers to achieving these states of mind. These barriers are among the reasons for the rarity of these altered states even though they’re available to everyone.

 

The heart of the book is the second part which describes four avenues by which people pursue these altered states of consciousness: psychology, neurobiology, pharmacology, and technology. The chapter on psychology uses a dialogue series between Oprah and Eckhart Tolle as a stepping off point, probably more because of what it tells us about the scale of yearning for ways to get outside of one’s head than because of the dialogues’ value in facilitating that condition. Positive psychology as recipient of a mantle once held by religion and spiritualism is an important theme in this chapter.

 

The neurobiology chapter isn’t just about the biology of the brain and nervous system; it’s about the integration of brain and body. In it, we learn about how expressions, postures, and gestures can influence our state of mind.

 

Many apparently believe that the story of pharmacology is a much bigger part of this book than it actually is, but it’s a part that’s hard to ignore. As one who seeks non-pharmacological approaches to Flow (I’m more about yoga, meditation, and movement) I still found this chapter fascinating, and perhaps most so in its discussion of other species’ pursuit of chemically induced highs [particularly that of dolphins.]

 

The technology discussed covers a range of approaches from biofeedback devices designed to help one navigate one’s way into the zone, to gear to help one engage in trigger activities at lower risk. For example, the mix of defiance of gravity and high-speed gliding experienced wing-suiting seems to be a potent trigger for ecstasis. It also seems to kill anyone who keeps doing it long enough. So the question is whether one can create the sensation and still achieve the trigger without inevitably experiencing an untimely demise.

 

The grimness of that last paragraph is an apropos lead-in to discussion of the book’s final part, which considers how one can organize one’s pursuit of ecstasis without running into the many pitfalls that coexist with it—from becoming a pleasure junky to dropping out of life to killing oneself. The first of three chapters in the final part discusses the Burning Man festival phenomena in great detail as well as other avenues by which people find themselves drawn into the pursuit of altered consciousness. The next chapter describes how both government and commercial firms have sought to exploit the bliss of these altered states. The last chapter is about how to merge daily life and pursuit of ecstasis in a balanced way so one avoids becoming a pleasure junky who runs his life aground on rocky shoals in pursuit of the next ecstasis fix.

 

The book is endnoted, and has some nice ancillary features—a number of which are available online with the link being given at the back of the book. An appendix that I found interesting was one entitled “Notes on Inside Baseball.” This section discussed a number of controversies that were outside the scope of the book, but which readers might wish to research in greater detail.

 

I found this book to be highly engaging. The authors use the narrative approach throughout to keep it interesting, while at the same time conveying complex ideas in an approachable fashion. They scour many disparate realms in search of this altered consciousness, and so there’s never a dull moment.

 

I’d recommend this book for anyone interested in learning more about how to shut down that perpetually critical and gloomy part of the brain so that one can achieve one’s optimal potential.

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5 Untruths Worth Pretending Are True

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pretend_play_preschool

 

William James famously suggested that the path between emotion and expression wasn’t a one-way street. In other words, it’s not just that having an emotion causes us to express it through facial expressions and body language, but also that by assuming a given expressions we create the corresponding emotional state. James might have gone a little far in proposing the emotion can’t exist devoid of its expression, but he came by the belief that you could get to emotion through expression honestly enough.

 

I read about how James, suffering a bad cases of the blues, asked himself what would happen if he behaved as though he was in a happier state of mind. He decided to carry out this experiment, and he soon found himself in a much better mental state. This got me thinking about what else one might pretend that would yield positive results.

 

It should be noted, that there’s been a lot of research on this topic, and it’s been dubbed the “as if principle,” though colloquially people talk about it as “faking it till you make it.” Some of you may be familiar with this idea from the study showing that adopting a Wonder Woman stance made subjects feel more confident. If not, Amy Cuddy’s TED Talk can be viewed here.

 

So, here are five ideas–true or not–that are worth believing:

 

[Note: You’ve got to pretend as if you were a five-year old. Don’t bring those pathetic and puny adult imaginations.]

 

5.) I’m happy:  Starting with the self-ruse most widely known and which James brought to our attention. You may have heard the following advice: if you’re ever feeling down, stand up and pump your fists in the air at an upward angle such that one’s body forms a “Y” (or an “X if you want to keep your feet wide.) This is a hardwired victory behavior written into our evolutionary coding, and it’s hard to be depressed while doing it.

 

4. Oneness / Unity:  Try pretending that you’re connected to everything in the universe. The experience isn’t uncommon with mystics and meditators, as well as those in the Flow. This is an attempt to work it around from the other direction.

Now, some mystic-scientist out there is going to say that this isn’t an untruth because there’s evidence that we are connected to everything, citing quantum entanglement and such like. Maybe so, but as there’s no reason to believe we have a sensitivity to happenings at that quantum state, the pretending is still necessary. (i.e. Even if such entanglement exists, we can no more sense it than we could recognize if a force of 1-trillionth of a gram touched our skin.) Evolution doesn’t grant us capabilities beyond what are needed to survive to procreate, and so I’m doubtful that we have some untapped power to sense quantum entanglement lurking within us.) The oneness we feel has to do with the part of the brain that tracks the “I v.) not-I” divide fading out of operation–rather than an awareness of some web of subatomic entanglement.

This self-subterfuge is a way to simultaneously put one’s worries in perspective while not becoming demoralized about being an insignificant speck in a vast universe. One is an infinitesimal speck in an infinite universe, but one is tied into the universe such that one is simultaneously an infinite universe.

 

3.) Chi / Prana: I don’t think there’s any reason to believe that the immaterial energies of Eastern traditions (Taoism and Yoga, respectively) exist. However, I wouldn’t argue that there’s no benefit from imagining them to exist.  There seems to be little doubt that visualizing the flow of these energies can have benefits–regardless of whether they’re the traditionally advertised benefits or not. Even if you don’t succeed in pulling energy into one’s body directly, sans the middlemen of food and oxygen (so one can live off the dew on a single ginko leaf–ala “Kung Fu Panda”), visualization is good for the brain and the invigorated feeling one creates in pretending chi exists can’t hurt.

 

 

matrix

2.) “There is no spoon:”  This, of course, comes from the movie “The Matrix” in which a young sage / savant attempts to teach the protagonist, Neo, how he can bend a spoon with his mind. The upshot is that one doesn’t try to bend the spoon, one realizes that the spoon is a figment of the imagination.

The idea that we are part of a simulation may turn out to be less far-fetched than it seems. I cite, for example, the TED Talk by physics Nobel Laureate George Smoot.

At any rate, the virtue of the thought exercise of pretending this is true is two-fold. First, one can ask whether one would lead the same life and give events the same weight if one was to discover that one was living out a simulation designed to advance the understanding of some entity (e.g. an alien race, a colossal supercomputer, etc.) Second–and more importantly–one may become more attuned to the fact that one’s own mental / emotional world is full of dream-like simulations. One’s brain is designed to anticipate worst-case scenarios, and it’s exceedingly good at fabricating scenarios that taint our perception of the world with anticipated negative possibilities–most of which will never come to fruition. There are many variants, attributed to various speakers, of the following Mark Twain quote:

“I’ve had a lot of worries in my life, most of which never happened.”

 

 

1.) There is no I:  A core tenet of Buddhism is that there is no self. Depending what a self has to be to exist as an independent entity, science may yet converge on a similar conclusion. The self seems, at best, to be an emergent property. In the Anil Ananthaswamy book I recently reviewed, it’s compared to a center of gravity. There’s no molecule that can be called the center of gravity, it’s a property that moves around as the body does. It’s definable, but not in terms of a specific location or physical existence.

Pretending there is no self may help put many worries into perspective. Like #4, it may also help one feel more connected to a larger world. But most importantly, it may help one to turn off those parts of one’s mind that are prone to self-loathing, self-denigration, or just self-consciousness.

 

Happy pretending.

nightsky

BOOK REVIEW: The Man Who Wasn’t There by Anil Ananthaswamy

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The Man Who Wasn't There: Investigations into the Strange New Science of the SelfThe Man Who Wasn’t There: Investigations into the Strange New Science of the Self by Anil Ananthaswamy
My rating: 5 of 5 stars

Amazon page

 

What is the self, and is the self a distinct entity as we feel it to be? Those are questions that philosophers and theologians have been debating for centuries, and they’re the questions at the heart of this book. Ananthaswamy takes a crack at answering by looking at several of the ailments and mental phenomena that seem to steal or morph what we think of as the self.

 

While there are many distinct views on the self, the predominant view has always been the one guided by the way it feels. And it feels like there is some non-material entity—call it a soul, a spirit, a consciousness—that resides in the body though is–in certain extraordinary circumstances–detachable from the body (e.g. death.) This gave rise to a widespread belief that while our physical bodies may have a shelf-life, this non-material bit is eternal—or at least not governed by physical laws.

 

However, as science has illuminated the workings of the brain, it looks more and more as though this “non-material entity” is, in fact, an emergent property or illusion that derives from the activity of our material brain / nervous system. One of the phenomena that a materialist explanation would have once had great difficulty in explaining is the out-of-body experience [OBE.] Historically some may have written these off as fraud, but the cases are common enough and described similarly enough that that strains credulity. However, we now have strong reason to believe that the OBE is a specific kind of hallucination, and that reason is that OBEs can now be consistently induced by neuroscientists applying an electrode to a specific point on the brain. As for the old schools of thought, it seems that the Buddhists were by far the closest when they suggested that there is no self—that it’s illusory.

 

Ananthaswamy’s book consists of eight chapters. Each of the chapters addresses a particular ailment or phenomena of the mind that has something to tell us about what the self is and what it isn’t. If a specific injury, ailment, or consumption of a chemical cocktail makes one feel as though one has lost part of what it feels like to be a person—then we may get some idea where the self resides or where the series of neural activities that feels like a self resides. (Spoiler: There is no single spot in the brain where the self or sense of self resides.)

 

The first chapter gets straight to the heart of the matter by describing Cotard’s syndrome, a disease in which a person swears that he or she doesn’t exist or is dead. This affliction seems to attack the most fundamental sense of self—the gut feeling that one is a distinct living being. Another way that we think of ourselves as that distinct living being is through our life story. Chapter two looks at how diseases like Alzheimer’s shatter this sense of self-hood.

 

Another basic level at which we feel the self is in its correspondence to the confines of our body. However, not even this physically rooted approach to self is unassailable. One may be familiar with cases of phantom limb syndrome in which amputees feel a lost limb. Incidentally, this is another reason people have felt there was a soul—one that didn’t know the body was amputated and kept its original non-material shape, an idea that V.S. Ramachandran’s work showed was likely not the case. Ananthaswamy, however, focuses on an ailment that is the exact opposite of phantom limb syndrome, those who feel that one or more of their limbs are foreign entities. This is where the book’s reporting is at its most intriguing as the author manages to speak with a doctor who does amputations for such people at no small risk to his medical credentials.

 

In chapter two, the author investigated the self as a collection of memories—in other words, the things one has done. Chapter 4 explores people who don’t feel a connection between the actions they are performing and the self even as they are performing said actions. The cases discussed involve patients with schizophrenia.

 

Chapter five examines depersonalization syndrome. With this syndrome, there’s an emotional disconnect which people feel as being in a dream, but during the patients waking life. The chapter focuses on two cases which give different means by which this can occur. One was an individual who was abused as a child, and the ailment seems to have been a defense mechanism to disconnect from the trauma. The other was chemically induced—though, disconcertingly, the effects went on long after all of the drugs should have been out of the woman’s system. Chapter six explores another set of afflictions involving stunted emotional response, and those are the autistic syndromes. The principle case involves a high functioning Asperger who was intelligent enough to learn how to respond even though he had no emotional cues. A quote from that individual that sums up his experience of the world nicely is, “I love my sister, but it’s done purely at a cognitive level. I think love for her; I don’t feel love for her.”

 

The penultimate chapter is where the author describes case of OBE and other hallucinations in which the self seems to migrate, split, or wander. The final chapter continues examining the self free of the body by considering cases of epilepsy. Epilepsy can have many powerful mental effects. One may be familiar with the many cases of “spiritual awakening” that have been attributed to temporal lobe epilepsy. And some have speculated that Joan of Arc, St. Paul of Tarsus, and Mohammed all suffered from epilepsy. Ananthaswamy also presents cases of people on psychedelics—most famously Aldous Huxley.

 

There’s an epilogue that both tells us what the Buddha had to say about self during his first sermon at Sarnath, and sums up what’s been learned about what the self isn’t and what it seems to be. The book is annotated, but there are no graphics or other ancillary matter. It’s really not needed as the focus throughout is narrative, the telling of fascinating cases that illuminate the experience of the self. I appreciate that the author went out and sought some unique cases. I read a fair number of pop neuroscience books, and there are a few cases that get rehashed ad infinitum (Phineas Gage, H.M. etc.) It’s not that Ananthaswamy doesn’t go retell a few of the classics, but he also does some original investigation. The chapters on depersonalization disorder and amputation show this distinct touch.

 

I’d highly recommend this book for those who want insight into the nature of the self from a scientific perspective. I’ve read many books that touch upon the subject as part of a broader theme, but this is the first I’ve read that focuses entirely on this subject from a scientific rather than philosophical or spiritual perspective.

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BOOK REVIEW: Incognito by David Eagleman

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IncognitoIncognito by David Eagleman
My rating: 4 of 5 stars

Amazon page

 

This is the book that started me on a fascination with the science of the subconscious mind. In it, Eagleman explains that our subconscious mind has a much bigger role than our consciousness lets us believe. We feel that the conscious mind is in charge of the whole enchilada of our mental being, but in reality the conscious is often late to the party while still managing to weave a narrative about how it saved the day. The conscious has an important role, but one much more limited than it seems, but because consciousness Is the frame through which we are aware the world, it’s easy to miss how much the subconscious handles.

 

The book is organized into seven chapters. The first chapter sets up the notion that the mind is like an iceberg, the subconscious is the more massive portion that lies below the waterline, and the conscious is the peak that lies above.

 

The second chapter explores the interface of the senses and the mind. We think that our sensory experience of the world is like looking through a spyglass, but it’s much more a secondary rendering—subject to editing and corruption. Eagleman discusses many illusions that serve to show us that our sensory experience is not as true as we feel it to be.

 

Chapter three investigates why it is that in some cases the more we think about a task the worse we do with it, and how biases show up even among those who swear they don’t have a racist notion in their body. A number of interesting cases, such as chicken sexing, are used to convey where our conscious mind is of no use to us. Anyone who’s practiced a martial art is aware that sometimes thinking is death.

 

The fourth chapter explains concepts like instinct and our perception of beauty and attractiveness. It’s entitled, “The Kind of Thoughts That Are Thinkable,” and that gives some insight into the theme.

 

The next chapter covers one of the most important ideas of the book, that our brains are not all on one page on any given idea. This is one thing that our conscious mind dupes us into believing, that we have a certain belief and that we are uniformly of that view. In fact, our reasoning and emotional systems often have quite different perspectives on a matter. As I mentioned earlier the people who think they don’t have a racist notion in their body. In one sense, they are correct in that they can reason that it’s illogical to think of people differently based on skin color, but such a person still often shows a marked bias when asked to make associations that are made more quickly when they are not at odds for the subconscious.

 

Chapter 6 gets into the policy ramifications of what has been discussed to this point. If decisions aren’t a product of the conscious mind, then are we right to send people to prison for crimes that they didn’t consciously decide to commit and couldn’t have consciously overruled? The case of Charles Whitman who took up a sniper position in the University of Texas clock tower in 1966 takes center stage in this discussion. Whitman suffered a great change of behavior that was posthumously (by autopsy) linked to the development of a tumor. Eagleman proposes that the traditional question of blameworthiness is the wrong one.

 

The last chapter reflects upon what it means to be a human person in light of a mind arising from material activity. A central idea is the self as an emergent property rather than the “thing” we feel it to be.

 

The book presents many monochrome graphics of various types to support the text. It’s also annotated and has a substantial bibliographic section.

 

I’d recommend this book for anyone interested the nature of the subconscious mind. Eagleman uses interesting cases to demonstrate his points. This makes it quite readable while conveying some challenging ideas.

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5 Ways to Manage Your Email & Social Media Addiction

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Addiction? That seems harsh. It feels like I’m equating a person who has his phone in hand several times every hour with a heroin junky or a nymphomaniac. But, the difference is in the word “Manage.” I wouldn’t write a post entitled “How to Manage your Heroin Addition.” I’d write one called, “Quit that Shit Before it Kills You.”  I’m not suggesting that one needs to do away with checking email and social media. These are great tools that allow us to be much more productive (potentially.)

 

Still, if we’re honest about it, most of us at some point get caught up in the compulsive checking of emails, social media, internet feeds, click-bait sites, sale pages for online retailers, and stats pages. There’s no denying it. A pile of evidence has accumulated about the extent to which people are dismayed by their own e-world activities. I just started reading Kotler and Wheal’s “Stealing Fire” (out February 21, 2017) and they site a study that found that about 2/3rds of those surveyed admitted checking their status page when they woke up in the middle of the night. It might seem off topic for book about altered states of consciousness to report on such matters, but its not because it’s all about the pursuit of a neurochemical bump. (Also, as I’ll discuss, a major problem of this addiction is in keeping one from slipping into the Flow with one’s work, family, or hobby activities.)

 

So, below are five methods I’ve found useful in my own on-going struggle with this addiction.

 

5.) Set a timer:  The problem with this addiction is that when one falls into habitually checking one’s status, one isn’t able to stay on task, and that means that one won’t achieve that elusive state of optimal performance called Flow. One needs time to immerse oneself in a task.

 

When I’m writing and editing, I set a timer, and until it beeps I do nothing off topic. I don’t make it some Herculean effort. I use 60 and 90 minute intervals. After the alarm rings, I can check email, do Tai Chi, get a cup of coffee, or work on my handstands. A longer time period may be more–or less–beneficial for you. (Isaac Asimov was said to only take a break after 5,000 words, but few writers have that in them.) The point is to make it long enough that one can get into a focused state of mind, but not so long that you become distracted and run down.

 

 

4.) Know your high energy period: This point relates to the last because it’s about blocking one’s productive time, and putting the more Flow-demanding activities when one is at one’s best. e.g. Are you a lark or an owl? (i.e. morning person or evening person.)

 

For example, I’m a morning person. This creates a potential problem. While I find it easy to get up with the sun, I’m at risk of saying, “Oh, I’ll just check emails, Facebook, my blog stats, a couple YouTube channels, and then I’ll get to work.” Then it’s noon, and the hours in which my mind was at its very best are gone. From 7pm until I go to sleep is when I should check these feeds because by that time my mind isn’t good for editing or writing tasks that require a high level of attention to detail.

 

 

3.) Go Cold Turkey [for a few days]: Sometimes it’s easier to make changes when one is forced by circumstance to quit. Then one can be more conscientious in resumption of the activity in question. (Moving to India helped me break a lot of bad habits.) If nothing else, this will help to give you confidence that the Earth won’t roll off it’s axis just because you aren’t checking on it twice an hour.

 

I can offer two examples from my own life. Every year my wife and I go on an extended trek in a place where there are no bars and saving batteries is essential. The past couple years, this has been in the Himalayas because we’ve been living in India, but anywhere remote will work. I also did the Vipassana Meditation Course last year. (If you’re interested in the latter, you can read my account of it here.)

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2.) Meditate: Why? Because when you start meditating regularly, you tend to do less and less out of mindless habit. You become conscious of what you’re doing, and that’s the first step to making changes. You also start to become attuned to those very subtle dopamine bumps, and in that way you  aren’t fighting it the impulse blindly. The high of the click is infinitesimally more subtle than taking mind altering substances, and so it’s easy for this all to take place below the waterline (analogizing the mind to an iceberg but instead of the majority of the mass of ice below the waterline, it’s the conscious mind above and the subconscious below.)

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1.) Substitute: In the immortal word of the rock band “The Who.” If your problem is so extensive that it does more than block your attempts to hit the Flow, you may need to find a healthier alternative to wean yourself away.

 

What does one look for in a substitute? If it’s going to fill the same space, it requires immediate feedback and a mix of “fails” mixed in with “successes.” These are the components that make the e-world so addictive. We know immediately whether we got something or not, and that keeps us clicking–not unlike the famous rats that would keep pressing a button for pleasure even to the point of forgetting to eat.

 

Some people may work on games that will help build their brain. (Warning: just don’t trade one unproductive addiction for another.) I’m an advocate of working on physical activities (e.g. trying to develop new capabilities in calisthenics or yoga), but these often involve a demoralizing amount of fails to reach the optimal level (the optimal being that one has enough fails to keep it from being boring but not so many that one is brutalized.)

POEM: Mind Gravity: or, The Heft of Mental Putrefaction

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depression-in-bed

Gravity pulls her head down into the pillow.

Like tar through a garden hose, thoughts flow.

Thoughts weighty, not freed of mass and matter.

As stuck in time and lost to reason as the Hatter.

Thoughts arise because they’re lighter than air.

Hers fell sodden, a lead balloon in the state fair.

The infection arose from a single putrid notion.

One drop floating free to fester across an ocean.

That she wasn’t enough. Enough for whom? Enough for what?

Unanswerable questions that congealed into a sluggish pus.

They say truth has weight, but truth lifts one to fly free.

What pulled her head to pillow was the mass of negativity.

As her thoughts hardened into a slag, devoid of truth or reason.

She summoned the strength for a search in her final season.

She scoured the four corners of the Earth for a fabled cure.

But it lie in a place close at hand, but vastly more obscure.

5 Books to Introduce You to Your Subconscious

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In a world free of frontiers, the subconscious mind is the final frontier.

 

Below are a few books that I found useful. The hyperlinks forward to my review on GoodReads or the book’s GoodReads page.

 

Also, I’ve included three honorable mention books that I haven’t yet reviewed, but which seem both relevant and intriguing.

 

5.) Brainwashing by Kathleen Taylor: What makes some minds more malleable than others and how are minds bent to a given purpose? In learning the answers, one discovers that the bases of our beliefs are often more deep-seated than one might believe.

brainwashing_taylor

 

 

4.) Sleights of Mind by Macknik & Martinez-Conde: Magicians and mentalists are notoriously skilled at exploiting the chinks in the armor of  our minds.

sleights_of_mind

 

 

3.) Subliminal by Leonard Mlodinow: Physicist and pop science writer, Leonard Mlodinow, explores the many ways in which our behavior is more influenced from the back of the house than we feel to be the case.

subliminal

 

 

2.) The Tibetan Yogas of Dream and Sleep by Tenzin Wangyal Rinpoche: This is my nod to the fact that the Western scientific community isn’t the only entity that has something useful to say on this subject. Tibetan Buddhists have a long tradition (arguably predating Buddhism and into the Bon-era) of dream yoga (lucid dreaming) and our dreams offer the greatest portal to the subconscious.

tibetanyogas

 

 

1.) Incognito by David Eagleman: Eagleman tells us that our conscious mind represents the tip of the mental iceberg, and he explores the many ways in which we are subject to the vagaries of what exists below the surface.

incognito_eagleman

 

 

Here are a few others.

 

The Man Who Wasn’t There by Anil Ananthaswamy: I just finished this book. In it, the author investigates whether there really is  such a thing as the self by studying a number of diseases and phenomena of the mind that look like negations of self. (e.g. Cotard’s Syndrome in which people insist they are dead, depersonalization disorder in which life seems a dream in a literal rather than poetic sense, out-of-body-experiences in which there is a hallucination that one is outside one’s body, etc.)

 

The Attention Merchants  by Tim Wu: I haven’t read this one yet, but it’s said to be good and is about how our programming is exploited to keep us clicking. If you’ve ever wondered why you can’t seem to just drop social media even when it seems like a phenomenal waste of time–why it exerts such a strong pull–this book delves into what proclivities of the mind have been seized upon.

 

Reality is Broken by Jane McGonigal: I’m about 1/3rd of the way through this one. It has some overlap with the Wu book. In it, McGonigal asks why games have so much appeal–even to the extent of becoming addictive. As with why we keep clicking, the answer has a lot more to do with the primitive parts of our mind than the high tech subject matter might suggest.