BOOK REVIEW: Body Am I by Moheb Costandi

Body Am I: The New Science of Self-ConsciousnessBody Am I: The New Science of Self-Consciousness by Moheb Costandi
My rating: 5 of 5 stars Page

In this book you’ll learn about: a man who wanted a perfectly healthy leg amputated, a fisherman who felt like his hands were crab claws, a woman who felt she wasn’t responsible for the actions of her hand, various people who’ve experienced “Alice in Wonderland Syndrome” [i.e. feeling one has shrunk or stretched,] and about many other issues stemming from the body’s sensory and motor integration with what we think of as the mind. For most of us, the most powerful take-away to be gained from this book is just how wonderful and awe-worthy it is that we have bodies that are so well integrated and coordinated that we can go about life engaging in all sorts of fascinating and productive activities.

While this isn’t the only book that addresses this subject, I think it’s a topic worth learning more about and reflecting upon in depth. We can get so out of touch with the fact that our body is integrated with our mental and sensory experiences that we take “brain in a vat” scenarios as a given for the near future, as if one is the sum of one’s neuronal connections. This book will disabuse one this notion. In fact, the final chapter (Ch. 10) questions the proposition that copying consciousness is a matter of mastering such neuronal mapping. It’s easy to miss how much of our emotional experience is rooted in what’s happening in our guts and heart, and how much all the non-central nervous system parts of the body play in our conscious experience of the world.

I learned a great deal from this book and would highly recommend it.

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BOOK REVIEW: The Exquisite Machine by Sian E. Harding

The Exquisite Machine: The New Science of the HeartThe Exquisite Machine: The New Science of the Heart by Sian E. Harding
My rating: 5 of 5 stars Page

Release date: September 20, 2022

Get Speechify to make any book an audiobook

In this book, a renowned heart researcher presents an overview of what we know (and don’t know) about the human heart: i.e. what can go wrong with it and why, how [and to what degree] it fixes itself, and what modern medicine can do to treat or replace a damaged heart. I learned the most from the middle of the book – i.e. chapters five through seven. Chapter five explores plasticity in the heart, plasticity is a concept that most people associate with the brain and its ability to rewire itself to contend with damage or changing needs. The other two chapters look at how the heart can be damaged, specifically as a result of emotional experience. A “broken heart” isn’t necessarily a misnomer.

Chapter four is also intriguing but takes the win for “which one of these things is not like the others.” It deals with big data, though not in a general sense but rather as it applies to gaining a better understanding of the heart. This chapter discusses a common challenge of medical research: that it’s hard to come up with large enough study groups of patients with close enough to the same problem to draw solid conclusions. Four also discusses the potential of the vast amount of data that exists, e.g. Fitbit heart rate figures.

The last couple chapters deal largely with the future of heart repair through genetic / biological means (as opposed to via mechanical hearts and technologies, which are dealt with in Chapter nine.) This is where the book gets to be a challenging read for a readership of non-experts. It gets technical and jargon- / acronym-heavy.

The heart is an astounding entity, relentlessly at work, rarely giving up despite regularly being subjected to intense shocks, an organ tied to our whole being in a way that humans have always felt – if only just begun to understand. If you’re interested in learning more about this magnificent organ, check this book out.

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Avalanche [Free Verse]

One false footing
erases the screeched blackboard
writing that'd formed in my mind
everything becomes a blank, white
emptiness --

Not a good empty.
Not a good quiet.
The emptiness of blinding pain.

That's the slow, cold death
of falling into a drift
and then cascading,
in an avalanche.

Wrenched asunder -
or so it feels -
and left to go numb in a
silence so total 
that i know 
it's my first experience 
with true silence. 

We all fall down?
That's what the plague rhyme says,
isn't it? --

Madmen & Holymen,
and those who take this fall
and are twisted into a 
grotesque blend of both.

Which way is up?
Tiny seedlings can tell,
but I cannot.

I'm lost --
50/50, I dig myself deeper
into my own doom.

My life trickles in a file of hours,
dripping into that dim distance 
of non-time. 

I'll stay lost until the spring thaw
when I'll ride the glacial runoff
to complete my tumble
as a gray and bloated thing.

The Emotional Beast [Free Verse]

We laud our rational side

- The Thinking Man -

But we're emotional beasts
to the core.

To use that old
[and disparately applied]

Of emotions, 
better master
than servant.

Poetry is a conduit
to emotional savvy.

That's part of the reason
Plato urged poetic restraint;

he found the emotional
inferior to the rational,
and thought most youngsters 
couldn't behave responsibly
in the face of poetry's 
emotional power.

It's also where Aristotle
found virtue in poetry,
its ability to induce 

Could they both 
be right?

BOOK REVIEW: Laches by Plato

LachesLaches by Plato
My rating: 5 of 5 stars Page

Project Gutenberg

This early Socratic dialogue asks, “what is courage?” Two older gentlemen, Lysimachus and Melesias, regret that they never had their mettle tested. The seniors ask two younger men who’ve served in battle, Nicias and Laches, whether the elder men should have their sons learn the art of fighting in armor to build courage in the young men. Nicias and Laches suggest that Socrates, who showed great valor in battle, should be asked the question.

Lysimachus believes this to be a good idea because then they have a tie-breaker if the two disagree. However, Socrates leads Lysimachus to understand the folly of this approach. What if the dissenter is the only one who truly knows what courage is and how it can be pursued? Socrates admits he has no great expertise in the matter, but is willing to help determine whether Nicias or Laches is more qualified to answer the question.

Laches goes first and defines courageousness as standing one’s ground in battle. However, under Socrates’ interrogation, Laches has to admit that a man who stays in place foolishly can’t be thought more courageous than one who fights in strategic retreat.

Nicias presents a definition that is more nuanced. Nicias says that courage is knowledge of what is fearful and what is hopeful. One might expect this to please Socrates because the philosopher famously believed that ethical behavior sprang from knowing – i.e. if a man knew what was right, he would act virtuously. However, as Socrates questions Nicias a couple issues become apparent. First, Nicias admits that the courageous person must know what is fearful and hopeful in the future as well as present (and who knows that?) Second, Nicias can’t really differentiate courage from virtue as a whole.

This brief dialogue is short, focused, and well worth reading.

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POEM: Fear in Motion [Day 20 NaPoMo: Sestina]

[A sestina consists of six-and-a-half six-line stanzas. It generally follows a metrical pattern, though there is no consensus agreement on a particular meter. (In English language poetry, pentameter is common but not universal.) Sestinas don’t rhyme, but instead use a pattern of repetition of the end-words. So the last word of each line in the first stanza becomes the last word of a line in the other stanzas, but in a rotated order. In this poem, I’ll be using the most common rotational scheme. The envoi (i.e. the three line stanza at the end) must use all six end-line words — three are set as end words and the other three can appear anywhere in its designated line.]

The fluid dynamics of fear:
spreads like fire, but rolls like water.
Through contact or its lack, it creeps.
There’s fear of what is and what’s not —
fear of loud noises and the dark,
of nightmares that seep into day.

Some feel it at the end of day —
that looming specter, rising fear,
as if strength were leached by the dark —
vigor melting; salt to water.
But it’s what lies unseen, and not
the darkness, that gives one the creeps:

-the monster men and lurking creeps
-not today, but some future day
-that those you love might love you not
-the stealth beasts you don’t know to fear
-whether your roof will shed water,
-and your lamp banish all the dark.

When you hear a sound in the dark
and up your spine a tingle creeps,
like the rill of flowing water.
But it can’t hold ’til break of day.
It’s too fluid a form of fear.
It dives where your conscious cannot.

Go. Seek those cloaked fears but you’ll not
see more than shadow in the dark.
Fear is shadow and shadow, fear.
It’s mind myths that give one the creeps;
fears can’t survive the light of day.
They flow and are still — like water.

In my dream, I’m in flood water,
near a plane the pilot could not
save. Hoping to float ’til the day
arrives to free me from the dark.
But I hear something swims or creeps.
It must. Unseen motion is fear.

Treading water in seas so dark
that not a soul can see what creeps
from timeless void to day of fear.

The Yoga-Poetic Nexus

Note: This post is not advocating a new distraction yoga mashup of the type that I’ve been known to rant about, but is merely a discussion of the synergy to be found in practicing both yoga and poetry.

In Patanjali’s conception, the problem for which yoga presents a solution is the mind’s tendency to run amok. One would like to be able to hold the awareness on a given object, effortlessly and for extended periods of time, but the mind is insistent in its desire to roam. This roaming can be to many different ends, but often it’s ultimately about eliminating uncertainty. The mind wants a plan against the unexpected. It seeks solutions to problems — existing, anticipated, or imagined. It wants to replay entertaining stories, which is really a way to learn and store general solutions for later surprise problems that might otherwise catch one off-guard. The more anxious or emotionally charged the mind, the more turbulent it will be.

Poetry is the use of metaphor, imagery, and sound to strike an emotional chord. I don’t mean “emotional” exclusively in the sense of displaying strong, behavior-driving emotions. I mean all sorts of internal, subjective feelings, including nostalgia and the residue of memories and dreams.

Sometimes, the feelings a poem seeks to generate are primal emotions. For example, consider Emily Dickinson’s poem “A Narrow Fellow in the Grass” [1096] (about a snake, if you didn’t make that connection) that concludes:

But never met this Fellow
Attended or alone
Without a tighter Breathing
And Zero at the Bone.


Or, from Poe’s “The Raven:”

Deep into that darkness peering, long I stood there wondering, fearing,
Doubting, dreaming dreams no mortal ever dared to dream before;


Just to show that poetry isn’t all fear and melancholy, let’s look at a stanza from Whitman, from his aptly named “Poems of Joy:”


O to go back to the place where I was born!
To hear the birds sing once more!
To ramble about the house and barn, and over the
fields, once more,
And through the orchard and along the old lanes
once more.

So, emotion is the connection. Poetry helps one form, shape, and refine emotional content, and yoga helps one to experience that emotion without applying value judgments or allowing the motive force of emotion to drive one into endless cycles of destructive feedback. That is, one feels the need to think about an emotionally charged situation, and the more one thinks about it, the more intense the emotion becomes, and the more intense the emotion, the more one thinks about it. I’ll just call this process “wallowing” — wallowing in emotion.
The word “emotion” carries with it a lot of baggage. Emotion is often juxtaposed with rationality / reason, which isn’t accurate. (Reason works great for making decisions when there is adequate information, emotion forces one to move one’s ass when there isn’t sufficient information. So they are not so much opposites as complimentary systems supporting decision and behavior.)
In the common conception, emotion also tends to be more linked to the expression of emotion rather than the experience of emotion — which are necessarily related. (Some people very readily express intense emotion despite an easy life and others are non-expressive despite constant uncertainty or even challenges to survival.) When one imagines someone unburdened of emotion — e.g. fearless — one might picture a hero — bold and courageous — but what one sees among people who suffer afflictions (e.g. brain damage) that prevents them from feeling emotion is often paralysis by analysis. Without emotion to make decisions under uncertainty, such individuals simply get bogged down. Individuals who don’t feel fear, in particular, are also prone to carelessness.
The key to making one’s yoga and poetry practices simpatico is avoiding that very popular form of poetry — the wallowing poem. If one’s poems constantly spiral into ever greater depths of angst (as many a famous — and, sadly, suicidal — poet’s work has been known to) you might want reevaluate. And, perhaps, start with haiku and that forms Zen distaste for hyperbole or analysis.

BOOK REVIEW: Anxious Joseph E. LeDoux

Anxious: Using the Brain to Understand and Treat Fear and AnxietyAnxious: Using the Brain to Understand and Treat Fear and Anxiety by Joseph E. LeDoux
My rating: 5 of 5 stars

Amazon page


This book examines the neuroscience of anxiety, though psychology also makes a prominent appearance in the discussion – particularly toward the end of the book. It’s written by one of the top researchers in the field emotional neuroscience, though LeDoux discusses the work of other labs, comparing and contrasting their work with that of his own, and thus giving an idea of the fault lines in the field. (By that I mean more the questions that remain in dispute, not who hates whom.)

The book addresses a number of key questions such as: How does brain activity result in the emotional experience? How do conscious emotional feelings relate to and interact with non-conscious responses to threatening stimuli? Is the human emotional experience a hand over from animal ancestors or a uniquely human condition? How effective are drug-based versus psycho-therapeutic approaches to anxiety disorders? What has been learned about extinguishing anxious responses to threatening stimuli? Needless to say, this book doesn’t answer all the questions, as many of the questions – particularly those regarding consciousness – remain to be definitively answered. It does offer a great overview of the state of understanding in the present day.

I won’t present a chapter by chapter outline, but rather a look at the book’s general flow. LeDoux starts by laying groundwork, and in this case that means clarifying the relationship between fear and anxiety. While the former often captures the imagination because of its dramatic and traumatic causes, the latter is more of a concern as its grinding long-term effects can cripple the immune system and have other adverse effects. The early chapters also discuss what has been learned about how emotions are formed in the brain and how views about this have changed over time.

Chapter five is where LeDoux explores the relationship between animal emotionality and human emotional life. This is an important subject as it relates to the question of whether research with animals can teach us anything relevant to the human experience. As it has become progressively more difficult to conduct any research that causes human subjects any emotional distress, this question may be instrumental to making progress in the field.

Chapters six through eight are interconnected by the question of consciousness. Chapter six discusses the nature of consciousness, which remains one of the most slippery and least understood concepts in the natural world. Chapter seven delves into memory and consciousness – an important topic as anxious responses can be viewed as learned responses and this begs the question of unlearning. Memory will later be revisited with respect to the question of whether it’s possible to erase painful or anxiety-inducing memories (ala, “Eternal Sunshine of the Spotless Mind”) – based on work that came out of LeDoux’s lab – and, if so, whether it’s a good idea. The final consciousness chapter gets into consciousness of emotion, specifically (as opposed to all the other thoughts and feelings of which one can be consciously aware.)

The last three chapters are also interconnected by movement from the question of how is anxiety felt / experienced to the question of what one can do about it. The first of these chapters discusses an epidemic of anxiety (entitled “40 million anxious minds,” and that refers to the US alone) and what has been learned about drug-based treatments. As it happens, drug-based treatments haven’t proven reliably effective, leaving plenty of room for other approaches, e.g. psychotherapy. This fact is the basis for the last two chapters that discuss different approaches to extinguishing the connection between a stimulus and the anxious response. The first of theses chapters (ch.10) is more general and the last chapter dives deep into the research that has been done in recent years. Chapter 11 also offers a nice discussion of how breath exercises and meditation can be instrumental in reducing the adverse effects of anxiety.

As would be expected of a scholarly work, the book is heavily annotated, has an extensive bibliography, and uses a great number of graphics in an attempt to lend clarity.

I would put this work in the same category as the works of Robert Sapolsky. That is to say, it resides in a space between the level of detail usually seen in works of popular science and that which is seen in textbooks for specialists. That is to say, LeDoux does get into some detail and this isn’t a light read for anyone without a heavy-duty background in biological sciences. That said, if you have a basic scientific literacy (and / or don’t care too much about the fine detail), it’s by no means impossibly dense. When it’s not diving into the various brain regions and neuronal pathways, it’s quite readable.

I’d recommend this book for anyone who is interested in a detailed look at how anxiety arises and how it can be quelled.

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5 Myths of the Mind


I wrote a post a while back about six persistent brain myths that has some overlapping relevance to this one.

5.) A person is a unitary actor (the spherical cow of social sciences.) When I was a graduate student studying International Relations, a popular theoretical assumption was that nations were “unitary actors.” This meant that no matter how schizophrenic a government (and a nation’s civic institutions) might appear, they ultimately always pursued a national interest via a solitary hand. Like physicists assuming spherical cows, this makes life easier — even if it bears little resemblance to reality.

The full extent of the folly of the rational unitary actor assumption became apparent when I discovered that an individual isn’t even a unitary actor systematically pursuing its best interest. An individual is a collection of impulses, thoughts, feelings, etc. that seems like its under the command of a central authority only because that “central authority” [our conscious mind housed in our Pre-Frontal Cortex (PFC)] is really good at forming post-hoc rationalizations and making up stories that let us feel unitary. The reader may think I’m just talking about some slim segment of the population with a multiple personality disorder, but no. I’m talking about anyone who has ever agonized over whether or not they should have an ice cream treat or take the healthy route. At the end of an internal battle that ends with the levers of action being operated by parts of your nervous system beyond your conscious control, you walk away with your conscious mind building a nice story that explains how it chose to either treat its taste buds or take it easy on its pancreas by keeping insulin production stable.

To consider how the conscious and subconscious mind can be on two entirely different pages on a subject, we’re going to veer into controversial and provocative territory. [So be warned, and if you’re sensitive about sexuality and particularly coercive sexual fantasy, you may want to skip down to the next paragraph.] Across a series of studies, an average of 40% of subjects (generally, or maybe exclusively women) admitted they’d had a fantasy about being raped. Many readers will react with incredulity, perhaps suggesting that there must be something wrong with such a person. However, obviously numbers like that aren’t describing a lunatic fringe. The next response one might here is, “Why doesn’t a person with a rape fantasy know how horrible and decidedly unsexy rape is?” If you’re following my gist, you know the answer is that said person knows very well. Consciously, she is aware that rape is violent and horrific, and moreover she probably even knows that it’s about commanding power rather than sexual desire for the rapist. This knowledge doesn’t undermine the fantasy [unless, perhaps, she really forces herself to think about it intensely] because the arousal is driven by a more visceral part of the mind that FEELS that the act is about the rapist being overwhelmed with sexual attraction even though the person KNOWS that that’s not the case.

[Note: I do realize that it might theoretically be possible that a much more complex collection consisting of many individuals and organizations might behave in a more unitary fashion than an individual. That is, even though a nation his made up of many non-unitary actors, perhaps the nature of the game forces it to behave in a unitary fashion. I don’t buy it. I’ve been reading a great example in a biography by Ingrid Carlberg about Raoul Wallenberg where both the Soviets (who had Wallenberg in custody but wouldn’t admit it) and the Swedes (who didn’t know whether Wallenberg was alive and sent mixed signals) were befuddled by varying actors sending mixed messages and collectively behaving ineffectively. It’s hard to come away thinking that Stalin and his Ministers had a rational and unified decision process. Instead, it seems like a perfect storm of incompetency and incorrect assumptions resulted in an outcome that wasn’t ideal for any of the parties.]


4.) Everyone can be hypnotized via instant induction and then commanded to do anything that’s asked of them.  Hypnosis is among the most misunderstood activities around. There are a couple of reasons for this. One is that hypnosis is a favorite device in movies and fiction, and people draw information from these fictitious sources. The “Now You See Me” movies (see above) offer many such displays of a person being instantaneously hypnotized against his will even when the person is an expert himself, and made to do things against his interests. Misconception also flowers when people hear real or fictitious accounts of Cold War programs like America’s MK Ultra or the Soviet’s psychotronics. The lesson to be taken away from those expensive and morally-dubious programs is that it may be possible to break a person’s mind, but you can’t force someone to do something they abhor while programming them to forget all about it afterwards.

Another reason for the misunderstanding, is that there’s a disreputable group of stage hypnotists and others who love to spread these ideas because it’s more intriguing if people think they can do it to anyone at any time than if they understand that their subjects have been carefully selected to be among the more readily prone to achieve trance states and to be responsive to suggestion. It’s true that most people are hypnotizable and will respond to suggestions to do things they wouldn’t otherwise do (as long as it’s not something that they don’t want to do.) But highly hypnotizable individuals are only about 15% of the population, and there’s another 15% at the other end that are virtually impossible to hypnotize. The video below has more detail on the science.


3.) One has no access to one’s subconscious mind. The conscious mind is like the loudmouthed drunk who swears he invented the potato chip bag clip, the envelope-wetting sponge, and Velcro. That is, it’s hard to hear over the din of incessant yapping, and since the conscious mind claims credit for everything, it’s easy to be fooled that there’s nothing else to listen to in the mind. However, if you can knock the drunk out, you start to become aware of what the subconscious has to say. Those who don’t meditate may be aware of subconscious imagery as they are falling to sleep (the hypnogogic state), as they are waking up (the hypnopompic state), or sometimes even during dreams (i.e. so-called lucid dreams or dream yoga.) Those who do meditate will be well aware of images that spontaneously form and fade in the meditative mind, and which can give rise to conscious thoughts if left unchecked.


2.) Memory is a recording of life events.  I’ve been reading Julia Shaw’s “The Memory Illusion” recently. It’s a fascinating look at false memories. There are many famous cases of false memory, but what is most interesting is Shaw’s success in planting false memories of criminal activity. “Planting” isn’t the best term to describe this. It’s more about getting the subject to visualize events such that they create the false memory. While I stand by what I said about the myths of hypnosis, there have been a number of cases of false memories being implanted while an individual was in a hypnotic trance, and so one shouldn’t disregard the power of hypnosis altogether.  The fact of the matter is that what we remember isn’t the occurrence of the event itself, but the last remembrance of said event. This means that there’s a great deal of room for memory degradation over time, and for a false transcript of events to form in the mind.


1.) Emotions get in the way of good decision making. I just posted a review of Antonio Damasio’s book “Decartes’ Error,” which examines this subject in great detail. Damasio found that patients who had damage to parts of the brain responsible for emotion often became victims of paralysis by analysis. That is, without emotion to give them a kick, they can’t make decisions. Reason doesn’t always provide a clear answer because the world is filled with uncertainty. When there’s not enough information, we still need to make decisions, and this is accomplished by emotional “gut instincts.”