Wednesday, April 28, 2010

Be Scofield - Integral Abuse: Andrew Cohen and the Culture of Evolutionary Enlightenment

Yesterday I posted an article critical of Andrew Cohen, Marc Gafni, Craig Hamilton, Terry Patton and others in the Integral Community who allow those who are abusive in some way (Cohen and Gafni) to continue teaching, and worse, defend and support them. It had appeared at the Tikkun blog and I assumed that it had been removed from the Tikkun site due to editorial pressure. The author assured me that was not true.

Be will post an article with Tikkun, but he wants to get more information and be fully balanced in his article for that blog.

In the meantime, he has reworked the original article and posted it at his blog, God Bless the Whole World: Spiritual Activism for the 21st Century.

Integral Abuse: Andrew Cohen and the Culture of Evolutionary Enlightenment

Be Scofield - Founder of God Bless the Whole World and Writer for Tikkun Magazine, April 27th, 2010

Andrew_Cohen Andrew Cohen is a Rude Boy. He is not here to offer comfort; he is here to tear you into approximately a thousand pieces. - Ken Wilber

Luna Tarlo spent over three years living with her guru Andrew Cohen (founder of What is Enlightenment? magazine now called EnlightenNext) in India and the United States. After she experienced extreme forms of public condemnation and humiliation she broke from him and wrote a book depicting Cohen as an “arrogant, power-hungry, dangerous figure who practices mind control over adherents.” She is, however, different than the hundreds of other disciples who followed him. Luna Tarlo is Andrew Cohen’s mother. In an interview with the Boston Globe in 1998 she stated, Cohen “requires total surrender to him. You have to obey everything he says and trust him 100 percent, and anybody who disagrees is subject to derision and verbal abuse.” In tragic fashion she ended what had previously been a healthy and loving relationship, “I know my life with him is over, and it’s very sad. I love him a lot.”

Twelve years after Tarlo’s “Mother of God” (1997) was published, William Yenner a follower of Cohen’s for over 13 years and insider of his Foxhollow ashram has released a scathing book which chronicles the abuse that Cohen’s mother spoke of. “American Guru: A Story of Love, Betrayal and Healing – former students of Andrew Cohen speak out” (2009) is an insider’s look at how this self-proclaimed “rude boy” manipulated, abused, pressured and controlled his followers. The accounts given (an excerpt from the book is below) are very disturbing. After reading them I feel saddened, shocked and angry. And as I note below Cohen’s contemporaries have an ethical responsibility to speak out. Yenner was certainly in a position to know about these abuses as he was a central player in Cohen’s operation. He explains his role, “I was a member of the “inner circle” of Cohen’s students; in fact, I lived in his personal residence for several years, was a member of the EnlightenNext Board of Directors, and was the real estate scout who located and helped arrange the purchase of the 220 acre, nearly three-million-dollar, EnlightenNext “World Headquarters” at Foxhollow, as well as the EnlightenNext Centre in London.” And like many others in the group Yenner had “donated” a very large amount of money ($80,000) to Cohen. These large sums of money were part of Cohen’s plan. Yenner writes,

Andrew let it be understood that his good favor could also be had for a price, establishing a practice that was morally reprehensible, legally questionable and indicative of a degree of corruption that had warped his ideals and would eventually stain the fabric of his entire organization. It is a testament to the faith that so many of us had in Andrew that, despite the questionable nature of these new financial arrangements, we complied – some of us taking on enormous and ill-advised debt. Though it may be difficult for outsiders to comprehend, our desire to please our guru was so great that we were prepared to mortgage our futures in order to do so.

Survivors of Jonestown speak similarly about how once they gave their money, assets and signed over their homes to Jim Jones and the “church” it was the final step in the loss of their identities.

For years after his departure in 2001 Yenner remained silent. Like the others he was pressured under “extreme psychological distress and in an emotionally crushed state of mind” into giving his $80,000 and a few years after he finally broke with Cohen he wanted it back. Cohen agreed but made Yenner sign a five-year non-judicial but binding gag order to not speak about his experiences at Foxhollow or with Cohen. This enforced silence was Yenner states but yet another reminder to him that Cohen wasn’t ready to let him go. But the gag order expired in 2008 and now Yenner’s book is published.

Luna Tarlo and William Yenner’s books are not the only criticisms of Cohen to surface. Prior to the release of Yenner’s book some of Cohen’s former followers had set up a website What Enlightenment? in 2004 that chronicled his abusive and controlling methods with advice on cult recovery. Yenner’s book also contains the passages from other former Foxhollow members. In 2003 former What Is Enlightenment? editor Andre van der Braak published “Enlightenment Blues: My Years with an American Guru”. An eleven year disciple of Cohen’s, van der Braak chronicled the abuse and manipulation he witnessed and experienced as part of the Foxhollow community. He reports that one of the more mild but still disturbing elements of daily life in the community consisted of 600 daily prostrations while repeating the required mantra, “To know nothing, to have nothing, to be no one.” And Geoffry Falk in his “Stripping the Guru’s: Sex, Violence, Abuse and Enlightenment” dedicates an entire chapter ‘Sometimes I feel Like God’ to Cohen. It places Cohen in context of his guru Poonjaji and provides a short history of his life. (This is an excellent and important book with startling revelations about everyone from Krishnamurti and Osho to Trungpa, Sai Baba and Yogi Amrit Desai just to name a few. My endorsement of this book is not about its level of scholarship as I must humbly admit I am in no position to evaluate this. Rather I appreciate the book because it draws attention to the phenomenon of cults, gurus and spiritual abuse. The whole book is available free online. Here is a link to the chapter on Cohen).

What did Cohen do? This is an excerpt from American Guru.

Some years ago at Foxhollow, a student named Jeff, a very good writer, was having a great deal of trouble with a writing project he had been assigned to do. He was supposed to write an introduction to a book Andrew was publishing, but he was having no success. Feeling terrible guilt about this, he wrote in a desperate letter to Andrew, “If I don’t come through, I will cut my finger off.” Andrew seemed to like this idea. When Jeff still did not succeed at his writing, Andrew called for Mikaela, [who was a] physician, to come see him…. Andrew told Mikaela to go to see Jeff, and to bring her medical kit. She was instructed to tell Jeff that Andrew was taking him up on his offer to sacrifice a finger. She should take out her scalpel, her mask, her gloves, a sponge – everything she would need for such an operation – and lay them all out. She was told to carry through the charade up to the very last minute, and then stop. When Mikaela visited Jeff, he had barely slept in about a week. He was in a desperate state…. Mikaela [later] confirmed…that she had followed Andrew’s instructions precisely. Jeff was severely and obviously shaken by the incident. He left Andrew and Foxhollow a few weeks later.

****

Face slapping and name-calling, while they were uncalled for and may have been damaging, were mild in comparison to other questionable manifestations of “crazy wisdom” that occurred at Foxhollow. One such incident involved a student (Mikaela) who was responsible for the marketing of Andrew’s publications and who had fallen out of favor by reminding him that something he had criticized her for doing had been his idea in the first place. He decried her as evil and ordered that the walls, floor and ceiling of her office (which had been relocated to an unfinished basement room) be painted red to signify the spilled blood of her guru. She was ordered to spend hours there contemplating the implications of her transgression, with the additional aid of a large cartoon on the wall depicting her as a vampire and the word “traitor” written in large letters next to it.

Andrew often employed red paint in this fashion to create environments designed to induce shame and guilt in students that he felt had questioned his judgment or disobeyed him. Another female student who had displeased Andrew and, after leaving the community, had returned to help out on a weekend painting project, was summoned to another basement room. There she was met by four female students who, having guided her onto a plastic sheet on the floor, each poured a bucket of paint over her head as a “message of gratitude” from Andrew. She left the property traumatized and fell ill in subsequent days (during which she was harassed by phone calls from another student who, at Cohen’s instigation, repeatedly called her a “coward”) and never again returned to Foxhollow. “Crazy wisdom” is the most charitable possible explanation for these often traumatic and disturbing incidents, many of which have already been related on the whatenlightenment.net blog. Several of these student accounts of Andrew Cohen’s “acts of outrageous integrity,” employed to dubious or damaging effect, are reproduced below.

Read more disturbing details from American Guru.

In 2006 Cohen finally "responded" to his critics. While you can read for yourself, his 11-page response is more of a treatise on how he is an amazingly revolutionary and groundbreaking teacher than any refutation of charges. And the website Guru Talk was established by other followers who support him to respond to those students of Cohen's who set up WhatEnlightenment? in 2004 which contains more examples of his abusive behavior. But I must ask, if Cohen's tactics are so revolutionary and "crazy wisdom" is need to become enlightened, why haven't any of his students become enlightened? And why are these tactics so necessary when neither Cohen or Wilber attribute these sorts of experiences to their awakening?

He goes on to examine some of Cohen's supporters, including Craig Hamilton, Ken Wilber, and Terry Patten.

More importantly, however, he includes the serial sexual manipulator Marc Gafni in the post. I have a history with this person, so I am pleased to see more exposure given to a man who repeated has sexual relationships with his students - an offense that would land him in jail if her were a therapist, or get him sent to a small parish in Arizona if he were a Catholic priest.

Worse, the man "teaches" on sexuality, which just paves the way for further abuses, especially since he has been not only readmitted to the integral community, but embraced by its leading figures (often with the objections of other people involved). Diane Hamilton is also one of his supporters, which I also find troubling.

And then there is Marc Gafni, founder of iEvolve and (he is also featured in the above Global Awakening teleseminar) another controversial spiritual teacher who is part of the Integral inner circle, supported and defended by Wilber, Cohen, Patten and Craig Hamilton, Sally Kempton and Diane Musho Hamilton among many of the other figureheads of the movement. Gafni also works closely with Wilber at the Integral Institute. Gafni fled his position as head of the Bayit Chadash in Israel after several members of his community accused him of sexual misconduct. These were only the latest in a string of sexual accusations that has plagued Gafni. He was also stripped of his ordination as a Rabbi. While he apologized for his relationships with these women at Bayit Chadash he claims they were “loving and mutual,” (a claim which they strongly dispute). But if it gives any perspective he also says that his relationship with a 13 year old girl when he was 19 and 20 was “loving and mutual.” This is the testimony of the young girl who he claims he was in a mutual and loving relationship with.

The abuse went on through the year I was in 9th grade. The school year was almost over, I remember it was warm out. He called me on the phone one day to tell me that he would no longer be coming over. He realized that what he really needed was to get married soon, and he explained that this would give him a proper outlet for his sexuality. Its hard to describe how I felt at that moment, because it is complex. My molester finally decided to stop abusing me, to leave me alone, to move on. You would imagine I would feel great relief, but actually the full weight of the abuse I had endured in silence came crashing down on me. Here I was, left with this horrible experience, still with no one to talk to about it, and no language for it anyway. And he wasn't retreating because I had some how managed to make him stop, but because he decided it just wasn't worth the risk any more. He was terrified that he would do more and make me pregnant- then there would be no way to keep his secret. Until then, his abuse included exposing my body against my will, forcibly touching my breast, grabbing my hand and forcing me to touch his penis, and forced digital vaginal penetration. All were the most horrifying, degrading and painful experiences for me. All this only a year or so after my bat mitzvah...

Unfortunately, I knew Mordechai very well. He told me a lot about himself, and I knew him as a sexually compulsive, sexually violent man. After talking with counselors, lawyers, and professionals who advise and counsel sexual perpetrators, I learned that in 99% of cases, people who compulsively sexually abuse girls or women, especially those who were abused themselves as children, don't stop. These are dangerous people. The more we are silent about them, the more they have the freedom to act out their sexual compulsions. Further first hand accounts show that Mordechai continued to molest young women after he was married. Unfortunately, marriage did not solve his problems. There is no reason for me to assume he is not still victimizing girls and women. Back when I knew him, he was a refined manipulator, "groomer", "brain-washer", and he used those skills in order to victimize girls and young women. I have no doubt that, years later, he has honed his skills as a predator.

His defenders repeatedly claim that “he as done nothing illegal,” and ask us to believe that Ganfi is the victim of a widespread attack up on him. All of the women (over ten) exaggerated, distorted and lied about what really happened. Gafni also claims to have passed a polygraph test that proves that the relationships with the women were loving and mutual. You can read it for yourself but I would question the nature of the questions he was asked as well as the polygraph itself. You don't have to be an Einstein to know that they are not admissible in most courts of law and are widely thought to be based on junk science. In other words they aren't reliable or accurate. You can read more about them here. And here is a "WikiHow" on how to cheat a polygraph test. Here is a link to a Marc Gafni's website where he responds to the controversy.

There are many places to read about Gafni. "Rabbi Mordechai Gafni accused of sexually exploiting women" from the Haaretz, "Rabbi Gafni accused of sexual assault" from YNet News and The Re-Invented Rabbi from the Jewish Week. This is an article from the Jewish Daily Forward, Rabbi Fired Over Sex Claims Defenders Offer Mea Culpa,

At least five female students and staff members have come forward to accuse Rabbi Mordechai Gafni of luring them into sexual relationships through intimidation, psychological manipulation and deception. Late last week, Gafni, an Orthodox-trained rabbi who has become a star of the New Age-style Jewish Renewal movement, was dismissed from his position as the head of Bayit Chadash, a center on the Sea of Galilee that he co-founded six years ago.

Gafni subsequently issued a public apology for having “hurt people I love,” and said that he would seek in-patient treatment for what he called “a sickness.”

…He was originally ordained as an Orthodox rabbi and moved to Israel more than a decade ago, after leaving posts in New York and in Boca Raton, Fla., amid rumors of sexual misconduct. He assumed an Israeli name and transitioned into the world of Jewish Renewal….

Rosenblatt said he had interviewed about 50 supporters and critics, including two prominent Orthodox leaders – Rabbi Yosef Blau, spiritual mentor at Yeshiva University, and Shlomo Riskin, chief rabbi of the West Bank settlement of Efrat – who had known Gafni since the 1980s. Blau and Riskin, who both criticized Gafni, told Rosenblatt that over the years they had spoken with a number of women who had complaints about the rabbi.

Rosenblatt interviewed several alleged victims. One was a woman named Judy, who first accused Gafni of molesting her in 1986, when she was a 16-year-old member of a youth group he directed. Shortly thereafter, Gafni left New York for a pulpit job in Florida. Another woman, Susan, who was an adviser for the group at the time, said that Gafni had threatened her when she tried to intervene on the girl’s behalf.

When asked about the allegations, Gafni told Rosenblatt that Judy was a troubled, unstable teenager who fabricated the story after he rebuffed her advances.

But he admitted to having had a sexual relationship with another girl, when she was 13 and 14 and he was 19 and 20, studying to become a rabbi.

“I was a stupid kid and we were in love,” Gafni was quoted as saying in The Jewish Week. “She was 14 going on 35, and I never forced her.”

The woman told Rosenblatt that Gafni had “repeatedly sexually assaulted her” when he stayed at her house for the Sabbath. The rabbi also told her that she would be “shamed in the community” if she told anyone.

Conclusion

As Frank Visser says, “Integral confirms integral confirms integral.” I have heard people defend Marc Gafni by stating that Andrew Cohen and Ken Wilber support him. But it actually is a silly game they all play because they all defend and support each other. It goes something like this. Patten, Hamilton, Gafni and Wilber support Cohen. Cohen, Wilber, Hamilton and Patten support Gafni. Wilber, Gafni, Hamilton and Patten support Wilber. Wilber and Cohen support Patten and Hamilton. Wilber and Patten support Adi Da….etc. And they all appear on each others integral programs, websites, conferences, book chapters, magazines and platforms. Among the various offerings is Integral Life Practice, Integral Naked, Integral Institute, Integral Spiritual Center, Integral Enlightenment, EnlightenNext magazine…etc. And as Yenner notes above, they seem to employ the same tactic: surrounding themselves with other luminaries, celebrities, and public faces who agree with them and provide much needed support. If all of these amazing people support Cohen he must be ok, right? Now adays it seems all you have to do is add the word integral in front of something to boost its credibility. Add the word integral and you have a sexy and attractive product ready to be sold to eager spiritual seekers who are hungry for idealism and more purpose in life. The whole thing equates to a very large money making machine.

I want to be clear that this article is not an attack on integral theory or the nature of the teachings that many of the people here offer. I am a fan of integral theory in general - not of the Wilber sort, but the principle behind it. One can recognize that many of these teachers have said wise things while simultaneously being aware of their shortcomings.

* * *

Is it wrong to call out Cohen’s enablers? Is it wrong to expect them to break the silence on Cohen’s legacy of abuse, manipulation and cultish behaviors? In the face of the sadistic acts of Cohen isn’t it problematic when Wilber says “Cohen is here to tear you into a thousand pieces?” What about accountability? Responsibility? Ethics?

You can read the whole article at his blog.


NIMH - Connectomics and Brain Development in Understanding Mental Illness

The NIMH is firmly convinced that "mental disorders can be addressed as disorders of brain circuits." I disagree - see here and here. Human are far more complex than simply brain circuits - we have to account for culture, experience, and any number of other factors.

Anyway, here is the NIMH position statement on the direction their research will follow - and what is currently under way - toward "proving" their assertion. Thought it might be interesting to see what they are up to. All research is useful - so this will only help us better understand how the human brain functions. It's the perspective we take that matters.

Diffusion  spectrum imaging picture of the human brain

Diffusion spectrum imaging of the human brain.
Source: Van J. Wedeen, M.D., Harvard Medical School

Director’s Blog

March 10, 2010

Tracing the Brain’s Connections

It has become our mantra at NIMH that mental disorders can be addressed as disorders of brain circuits. We frequently use an analogy with heart disease: mental disorders can be thought of as conduction problems or arrhythmias, in contrast to neurodegenerative disorders (Parkinsons, Huntingtons, Alzheimers) which involve loss of tissue similar to the infarctions of ischemic heart disease.

But can we identify the dysfunctional circuits of brain disorders? Only partly. In 2010, we still lack a comprehensive connectional map of the human brain. The wiring of the mouse and monkey brain are more complete because in experimental animals, scientists have been able to inject tracers into the brain and then map their distribution with great precision, ex vivo. But the human brain has not been amenable to such techniques.

Remarkably we know relatively little about the projections to and from various parts of the prefrontal cortex, a complex region implicated in virtually all mental disorders and yet not well developed in experimental animals. How do these regions link to each other and to other parts of the cortex? How do connections develop to subcortical targets, such as the amygdala and basal ganglia? How do genes and experience shape these connections? And most important, how do these connections vary between individuals?

This critical gap in our knowledge about the human brain is being met with a series of studies that are just beginning to be reported. Milham and his colleagues in the advanced publication of PNAS (Bhiswal et al, PNAS, 2010) report on a “1000 Functional Connectomes Project,” similar to the 1000 Genomes project which mapped the landscape of variation in the human genome. In this “discovery science” project, fMRI was used to chart the pattern of activation in the resting brain, sometimes called the default state, from 1,414 volunteers at 35 centers across the world. A universal, intrinsic, functional architecture was observed, with variations related to sex and age. This project discovered pathways with high individual variation, reminiscent of hotspots for variation in the human genome. But perhaps most important, all of the data are now in a public repository (www.nitrc.org/projects/fcon_1000/) which can form the basis of a reference atlas for future work.

This project is only the first of several that should yield a much-needed picture of brain connections and how they vary. The NIH Blueprint, a collaboration of 16 institutes and centers at NIH, plans to support an effort to collect both structural and functional connectivity from hundreds of subjects, and make those data accessible to the research community as part of a grand challenge on the human connectome. Current projects supported by NIMH include the development of technologies to collect connectivity data in humans, such as diffusion spectrum imaging -- a novel quantitative approach to mapping white matter tracts -- that provides higher resolution than current diffusion tensor imaging (see below), as well as comprehensive connectional maps in experimental animals.

How these circuits develop is one of the great questions NIMH hopes to answer in the next 2-3 years. John Gilmore and his colleagues at University of North Carolina are using longitudinal neuroimaging studies of twins, beginning 2 weeks postnatal. Using a different approach, with funding from the Recovery Act, NIMH is supporting an effort to map gene expression in the developing human brain – providing the first picture of molecular anatomy across hundreds of brain regions during fetal and post-natal development. As with the imaging data, the gene expression maps will be available as part of a collaboration with the Allen Brain Institute. We expect these and related projects to identify the fundamental principles by which genes and experience shape the developing circuitry.

Just as discovery science in genomics has yielded targets for understanding the risk architecture of complex disease, discovery science in connectomics and brain development should provide insights into the mechanisms of individual differences in basic cognitive and behavioral functions, such as executive function and mood regulation, that form the basis of mental disorders. In the future, when we describe mental disorders as circuit disorders, we can expect the same precision with which we distinguish conduction defects or arrhythmias in the heart, based on clinical features, physiology, and imaging.


Kathleen Doheny - Mediterranean Diet May Improve Cognitive Function

http://www.saidaonline.com/en/newsgfx/mediterranean-diet.jpg

Great article from WebMD on the cognitive benefits of eating a healthy diet - this perspective needs much more attention. The old adage that we are we eat is true - if we want healthy mental states we need to feed the body healthy food.

This study shows moderate impact of diet - but two years younger is better than being two years older, especially when it comes to brain function.

I have one objection, especially to the final line of the article - We DO NOT need more whole grains - we need less. Far too many people have wheat allergies and do not even know it. Whole grain rice is cool, but wheat and other grains that need to be milled are still foreign to our bodies because in terms of evolution, they are extremely recent additions to the diet.

From WebMD Health News

Mediterranean Diet May Improve Cognitive Function

Kathleen Doheny

April 27, 2010 (Anaheim, California) — Eat more like a Greek, and less like a typical American, and you may be doing your brain a favor, new research suggests.

Older adults who adhere to the heart-healthy Mediterranean diet -- rich in fruits, vegetables, olive oil, legumes, fish, and moderate amounts of wine -- appear to have less mental decline with age, according to one of the latest studies on the health benefits of eating like a Greek.

''Those who adhered most closely to the Mediterranean diet performed as if they were two years younger," says study researcher Christy Tangney, PhD, a researcher at Rush University Medical Center, Chicago, who presented her findings Monday at EB 2010, the annual Experimental Biology meeting.

Exactly why the diet, already known for its heart-healthy effects, may protect brain function isn't known, Tangney tells WebMD, but her research builds on other studies finding the diet preserves thinking and intellectual skills.

''I think there's a strong cardiovascular component," she says. Some of the diet components, such as the phytochemicals from fruits and vegetables, are thought to protect against neuron loss, she says.

Following the Mediterranean Diet

Tangney and her colleagues followed 3,790 men and women enrolled in the ongoing Chicago Health and Aging Project. The average age of the participants was 75, but all were over age 65. The follow-up averaged more than seven years.

The men and women answered a food-frequency questionnaire, spelling out in detail which components of the diet they ate and how often. The highest possible score for adherence to the Mediterranean diet is 55, but as Tangney notes, "No one followed it perfectly."

Tangney then classified their adherence to the diet as low, medium, or high. Low followers scored 12 to 25, medium 26 to 29, and high 30 to 45.

The researchers administered several tests of mental function, such as short- and long-term recall, and compiled those scores as a ''global cognitive score.'' The tests were given every three years.

Those in the top group knocked two years off their test scores, she says. For instance, if they were 65, they scored in the typical range for a 63-year-old.

There was some effect in the medium group, Tangney says, but no effect in the group that adhered the least.

The beauty of the finding, Tangney tells WebMD, is that following the diet perfectly isn't necessary to get a brain-protective effect. "When someone incorporates a diet rich in fruits and vegetables and non-refined grains such as cereals and breads and breaks it up with a little wine, there appears to be at least some protection against cognitive aging," she says.

While Tangney's team didn’t inquire about exercise habits, she says physical activity would be ideal to add to the Greek-like diet. "The true Mediterranean diet advocates lots of physical activity," she says.

Second Opinion

The study results ''are significant in that it tells us something may be going on'' with the Greek-like diet and mental skills, says Bruce Semon, MD, PhD, a Milwaukee doctor who reviewed the study findings for WebMD.

''It's a moderate effect," he says of the two-year improvement found in the study.

Because the researchers looked at the diet as a whole, he says, it's difficult to separate out which food or foods deserve credit for preserving brainpower.

Tangney says that's a plus of the study. Many studies have focused on individual nutrients and their effect on health.

But her research looks at the ''big picture" of the Mediterranean diet and finds benefits for those who follow it closely, but not perfectly.

Her advice? ''Eat lots of whole grains, legumes, and beans. Have an occasional glass of wine."

SOURCES:

Christy Tangney, PhD, researcher, Rush University Medical Center, Chicago.

Bruce Semon, MD, PHD, researcher, Wisconsin Institute of Nutrition, Milwaukee.

EB 2010, Experimental Biology Meeting, Anaheim, Calif., April 24-28, 2010.

Buddhist Geeks 169: The Most Fundamental Duality (Diane Hamilton)

This is part two - Listen to part 1, Integral Zen.

Buddhist Geeks, Episode 169: The Most Fundamental Duality

BG 169: The Most Fundamental Duality

26. Apr, 2010 by Diane Hamilton

Episode Description:

We’re joined again by Zen Master Diane “Musho” Hamilton, this time to explore the most fundamental duality of masculine and feminine. Diane points out that if you have an objection to looking at it in these terms, you can also think of it as the polarity between receptivity and activity or between personal and impersonal. She describes this polarity, how it’s been helpful for her as a Zen teacher, and also how to look at compassion from this perspective.

Finally we talk about an approach that goes beyond these dualities, but doesn’t shy away from them. This approach of “not 2, not 1″ is characteristic of many Zen teachers and is a way of understanding non-duality in a completely different way.

This is part 2 of a two-part series. Listen to part 1, Integral Zen.

Episode Links:

Transcript.


Tuesday, April 27, 2010

Neural correlates of self-reflection

https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVf6ZXpx_WHKYSqfCRYl3dw55m5zspOsyjVQ_QBGacY89lkRItZmy_Oxxxb9v9H3AWIstc3UkKe37ZtJHaikte1qm8GaNTvF8z8eU0G_l230VS-t6OCfWxzWyjgAAmQe850wIV/s400/logo+PD.bmp
This is an old article I stumbled upon while doing some research. I thought it was interesting enough that others might want to see it. Being able to pin-down where in the brain our sense of self-awareness - self-reflection - comes from would pretty cool, both for psychology and philosophy.

Neural correlates of self-reflection

Sterling C. Johnson1,2, Leslie C. Baxter1, Lana S. Wilder1, James G. Pipe2, Joseph E. Heiserman2 and George P. Prigatano1

Departments of 1 Clinical Neuropsychology and 2 Magnetic Resonance Imaging, Barrow Neurological Institute, St Joseph’s Hospital and Medical Center, Phoenix, AZ, USA

Brain, Vol. 125, No. 8, 1808-1814, August 2002
© 2002 Guarantors of Brain

Correspondence to: Sterling C. Johnson, PhD, Clinical Neuropsychology, Barrow Neurological Institute, St Joseph’s Hospital and Medical Center, 222 W. Thomas Road 315, Phoenix, AZ 85013, USA E-mail: s2johns@chw.edu

Received May 14, 2001. Revised January 21, 2002. Accepted February 28, 2002.

Summary
 Top
 Summary
 Introduction
 Methods
 Results
 Discussion
 Conclusion
 References

The capacity to reflect on one’s sense of self is an important component of self-awareness. In this paper, we investigate some of the neurocognitive processes underlying reflection on the self using functional MRI. Eleven healthy volunteers were scanned with echoplanar imaging using the blood oxygen level-dependent contrast method. The task consisted of aurally delivered statements requiring a yes–no decision. In the experimental condition, participants responded to a variety of statements requiring knowledge of and reflection on their own abilities, traits and attitudes (e.g. ‘I forget important things’, ‘I’m a good friend’, ‘I have a quick temper’). In the control condition, participants responded to statements requiring a basic level of semantic knowledge (e.g. ‘Ten seconds is more than a minute’, ‘You need water to live’). The latter condition was intended to control for auditory comprehension, attentional demands, decision-making, the motoric response, and any common retrieval processes. Individual analyses revealed consistent anterior medial prefrontal and posterior cingulate activation for all participants. The overall activity for the group, using a random-effects model, occurred in anterior medial prefrontal cortex (t = 13.0, corrected P = 0.05; x, y, z, 0, 54, 8, respectively) and the posterior cingulate (t = 14.7, P = 0.02; x, y, z, –2, –62, 32, respectively; 967 voxel extent). These data are consistent with lesion studies of impaired awareness, and suggest that the medial prefrontal and posterior cingulate cortex are part of a neural system subserving self-reflective thought.

Keywords: fMRI; medial prefrontal cortex; posterior cingulate; self-awareness; self-reflection

Abbreviation: AMPFC = anterior medial prefrontal cortex be involved in this task.

Introduction

 Top
 Summary
 Introduction
 Methods
 Results
 Discussion
 Conclusion
 References
The capacity to consciously reflect on one’s sense of self is an important aspect of self-awareness. A sense of self is a collection of schemata regarding one’s abilities, traits and attitudes that guides our behaviours, choices and social interactions. The accuracy of one’s sense of self will impact ability to function effectively in the world. A patient for whom self-awareness is compromised may have a sense of self regarding abilities and traits that is not congruent with what others observe (Stuss, 1991Go; Prigatano, 1999Go). For example, a brain-injured patient may feel he/she can competently return to the same level of employment when observations by others indicate otherwise. When asked, brain-injured patients often underestimate their own emotional dyscontrol, cognitive difficulties and interpersonal deficits relative to a family member’s rating of their abilities (Prigatano, 1996Go). Inaccurate self-knowledge can significantly impede efforts to rehabilitate brain-injured patients, since they may not appreciate the need for such treatment (Sherer et al., 1998Goa, b).

Hughlings Jackson postulated that a sense of self is dependent on the evolutionary development of the prefrontal cortex (Meares, 1999Go). Lesion studies have generally supported this hypothesis. Damage to the anterior prefrontal regions has been associated with impaired self-awareness for the appropriateness of social interactions, judgement and planning difficulties (Prigatano and Schacter, 1991Go; Stuss, 1991Go), as well as impaired awareness of the mental states of others (‘theory of mind’; Stone et al., 1998Go; Stuss et al., 2001Go). Impaired self-awareness appears to occur more frequently following medial prefrontal damage (Damasio et al., 1990Go), but may not be limited to this region.

Although much has been learned from lesion studies, to date there is little functional imaging data on this topic. A recent study found that patients with frontal dementia and a change in personality functioning also exhibited greater right prefrontal hypoperfusion (Miller et al., 2001Go) using SPECT (single-photon emission computed tomography) scanning. Studies using cognitive activation paradigms report activations to self-monitoring of current emotional or somatic states (McGuire et al., 1996Go; Lane et al., 1997Go; Blakemore et al., 2000Go; Gusnard et al., 2001Go). Activations in these studies were within the anterior cingulate and paracingulate region, Brodmann area (BA) 32 (Frith and Frith, 1999Go). To date, no studies have addressed the process of conscious reflection on one’s own traits, abilities and attitudes that comprise a sense of self.

For the paradigm reported in this paper, we used stimuli that were similar to what one might find on a self-report personality or mood survey. We asked participants to answer questions regarding stable traits, attitudes and abilities. The control condition involved retrieval of general factual knowledge (semantic knowledge retrieval). In light of previous lesion and imaging studies, we hypothesized that the medial prefrontal cortex would be involved in this task.

Read the whole article.


Varadaraja V. Raman: "The Self: Scientific and Religious Perspectives"

Another great video from the Metanexus Institute's Subject, Self, and Soul: Transdisciplinary Approaches to Personhood collection.
Varadaraja V. Raman: "The Self: Scientific and Religious Perspectives"

From the scientific perspective, the Self is an emergent phenomenon which ceases once and for all after the demise of the physical body. From the religious perspective, it has an existence beyond the physical body and is in fact immortal. This lecture will explore the notion of the Self from the scientific as well as the religious perspectives which are traditionally incompatible. It will discuss the limitations in both views, and will offer a view which may bridge the two.

2008 July 14

Varadaraja V. Raman: "The Self: Scientific and Religious Perspectives"
from Metanexus Institute on Vimeo.



American Scientist - Metaphorical Thinking, by Robert Root-Bernstein

An interesting review of a new book, Making Truth: Metaphor in Science. Theodore L. Brown. xiv + 215 pp. University of Illinois Press, 2003. $32.50.

Metaphorical Thinking

Robert Root-Bernstein

Making Truth: Metaphor in Science. Theodore L. Brown. xiv + 215 pp. University of Illinois Press, 2003. $32.50.

Theodore Brown has seen the light. There is no other way to describe his conversion to the kind of metaphorical thinking he describes in Making Truth: Metaphor in Science. Joining his new sect, however, requires philosophical commitments that many readers may be unwilling to make.

Few scientists will be surprised by Brown's thesis that metaphors are rampant in science. Astrophysicists have described the distribution of mass in the universe as foamlike; chemists still ascribe orbitals to atoms as if electrons were planets spinning around a nuclear sun; biologists have their genetic code; environmentalists sometimes describe the Earth as if it were a living organism. Brown himself illustrates in detail the uses of metaphors to describe the classical atom, the quantum atom, molecular models, protein folding, concepts of cells and global warming. He leaves us in no doubt that we all use metaphors. The question that will divide readers is how important such metaphors are to actually doing and thinking about science.

The difficulties begin with Brown's definition of metaphor. Most people use the term to denote a figure of speech that suggests a similarity between two nonidentical things. For example, the atom has been characterized as "a miniature solar system." The energy in electrons can be said to be quantized in the same way that modes of a vibrating string are quantized. The atmosphere is described as trapping heat from the Sun, just as a greenhouse does. We use concepts we already understand as bridges to comprehend phenomena that are still mysterious.

Brown casts his net much wider, using the phrase conceptual metaphor to mean any nonliteral use of language that results in a partial mapping of one term, image, object, concept or process onto another to reveal unsuspected similarities. At various places in the book the phrase encompasses the terms similarity, metaphor, analogy, abstraction, model, illustration, figure, hypothesis, theory and even mathematics, as well as literary terms such as simile, irony, trope, metonymy, and synecdoche. Brown asserts, for example, that observational data "can be related to models only through metaphors for interpreting the data." He also says that "Molecular models are metaphors because they represent a mapping from the domain of pictorial or three-dimensional model representation onto the domain of data from X ray diffraction and other experimental observations."

Concepts are metaphorical as well: "Heat is a metaphorical construct," he says; "there is no observable entity, fluid or otherwise, observed in the process by which two bodies [in contact] come to a common temperature." Also, in his view global temperature is metaphorical, because "there is no literal temperature of the planet." Brown even asserts that "mathematical descriptions are themselves metaphors. . . . They are another form of what might be said verbally or diagrammed." He is so consumed with finding unity in diversity that he fails to realize that when a single concept becomes so broad that it encompasses everything, it becomes useless.

Brown, an emeritus professor of chemistry at the University of Illinois at Urbana-Champaign, admits that he is an acolyte of cognitive linguist George P. Lakoff and is preaching his embodied realism, a philosophy that asserts the existence of a "reality" independent of human beings, which we are unable to know directly because our sensorium limits and distorts our perceptions. Thus "Embodied realism denies that there is a single absolutely correct description of the world." All that we think we know is metaphorical. Scientists reach general consensus on some principles only because all human beings share a common set of metaphors based on their common body plan and senses.

Lakoff and Mark Johnson first enunciated this philosophy in their 1980 book Metaphors We Live By and further developed it in their 1999 book Philosophy of the Flesh; Lakoff also pursued it with Rafael Núnez in Where Mathematics Comes From (2000). These books present three basic principles, which Brown quotes and elaborates on: "The mind is inherently embodied. Thought is mostly unconscious. Abstract concepts are largely metaphorical." If you know and like Lakoff's philosophy, you'll probably understand and like Brown's book. If you haven't read or don't like Lakoff's work, then you are likely to find Brown confusing and perhaps confused.

One of the greatest failings of Making Truth is that the philosophical propositions underlying the narrative are trotted out as if they are self-obvious. Their consequences are never discussed. Brown seems unaware that cultures use different kinds of metaphors that make idiomatic translations impossible. How do language differences influence science and truth for the embodied realist? Can a deaf-blind person or a congenital quadriplegic participate in embodied science developed mainly by hearing, sighted, fully mobile people? Would aliens with different body plans and sensory capabilities develop a science incompatible with ours? Brown's failure to explore such questions leaves us at a loss to understand how metaphors mediate the relationship of his "truth" to his "embodied reality." Equally disturbing is that, save for the chapter on global warming, one gets no sense of the ways metaphors fail or mislead. This is a point that Lakoff and all his followers need to address.

The most disappointing aspect of Brown's book, regardless of one's take on his philosophy, is his apparent ignorance of the vast literature on metaphorical thinking by historians of science and scientists themselves—for example, Agnes Arber's The Mind and the Eye (1954); Jacob Bronowski's Science and Human Values (1956); Rom Harré's The Principles of Scientific Thinking (1970); Donna Haraway's Crystals, Fabrics, and Fields (1976); Nigel Gilbert and Michael Mulkay's Opening Pandora's Box (1984); Mae-Wan Ho and Sidney Fox's Evolutionary Processes and Metaphors (1988); Emily Martin's Flexible Bodies [a look at metaphorical thinking in immunology and AIDS] (1994); Evelyn Fox Keller's Refiguring Life (1995); and my own Sparks of Genius (1999). Brown cites none of these, nor does he refer to the many relevant articles that can be found in publications such as the Journal of Chemical Education or HYLE, the international journal for philosophy of chemistry.

Let me be clear: Metaphors are essential to doing and teaching science. In fact, Isaac Asimov once opined that teaching is the art of analogy. But anyone using metaphors or writing about them should always remember Arturo Rosenblueth and Norbert Wiener's warning: "The price of metaphor is eternal vigilance."—Robert Root-Bernstein, Physiology, Michigan State University, East Lansing


NPR - 'The Grown-Up Brain': Sharper Than Once Thought

I heard this segment the other morning - makes me feel better about my soon to be 43 year old brain. The first segment is short - from Morning Edition - but the second one is more in-depth - from Fresh Air - and lasts half an hour or so. Both segments are great discussions of The Secret Life of the Grown-up Brain: The Surprising Talents of the Middle-Aged Mind, by Barbara Strauch.

HEADS UP: This book is currently listed at $9.99 at Amazon, not the list price of $26.95. I have no idea how long that will last, so if you want the book, get it now.

Though people can become more forgetful in middle age, research suggests that they're at the top of their game in other areas, such as vocabulary and reasoning.

Vintage medical  illustration of brain

April 20, 2010

Say you spent an hour in a crowded area like Washington, D.C.'s Union Station, asking middle-aged adults a single question: "So, how's your brain functioning these days?" You might hear answers like these:

"Well, I ran into somebody that I had worked with for several years and could not remember her name at all, and it was really embarrassing," says Ruth Alice White.

Pat Hardy says, "I'm dismayed by the number of times I walk into a room, and then I look around and say wait a minute, what's in here that I could have come for?"

The 'Positivity Effect'

Barbara Strauch discusses studies that show people become happier and more positive in middle age.

"I forgot something really big last weekend, and I can't remember what it is!" says Jennifer Turvold. "It was like some place I needed to be, or like I took the kids to the wrong place -- it was pretty funny in hindsight, like I can't believe I forgot that -- but I did."

Brains Can Flourish In Middle Age

"Little stumbles," we might call them -- although they can feel like pratfalls. And we're not imagining them. Scientists tell us that as we careen through middle age, our brains do slow down. We have trouble retrieving names, or we get easily distracted. But the news is nowhere as bad as we think. In fact, science writer Barbara Strauch set out to explain why our brains falter in middle age, and wound up writing a book about how they can flourish.

The book is called The Secret Life of The Grown-up Brain, and by grown-up, she means people roughly between the ages of 40 and 65.

In her book, Strauch details studies that suggest that the middle-aged brain is not on a steady decline, and actually improves in a number of areas as time passes.

The Secret Life of the Grown-up Brain: The Surprising Talents of the Middle-Aged Mind
By Barbara Strauch
Hardcover, 256 pages
Viking Adult
List price: $26.95
Read an Excerpt

"There [are] some studies that started in the '50s that traced the same people throughout their lives," Strauch tells Morning Edition's Renee Montagne. "And they find that in this middle span, we get higher scores on all our tests in a whole range of areas, including inductive reasoning, verbal memory, vocabulary -- we're better in that span than we were in our 20s."

'The Brain Sees Connections'

In addition, Strauch says white matter, which is composed of fat and coats the tails of brain cells, is important to the middle-aged brain.

"As we do things, as we learn things, the white matter increases and the brain signals move faster," she says. "And this was also a shock but they find that the white matter peaks in middle age. So that itself might [help explain] middle-aged wisdom. Because the brain sees connections, it sees the full picture. And one friend of mine, she's an AIDS doctor in her 50s, she says 'When I walk into a hospital room now, I can size up the situation much faster.' We get to the gist of an argument faster."

'Get Your Blood Boiling'

Finally, Strauch says exercise and mental stimulation are two of the most important things people can do to maintain a healthy brain, and that, when it comes to stimulation, people might have to work harder than they anticipated.

"I think that crossword puzzles are thought to be not enough anymore," she says. "You're kind of retrieving stuff you already know, there's nothing wrong with them -- but what they do know is that one way or another, you have to push your brain very hard. You have to make it not comfortable. And there's some science that says that even talking with people who disagree with you is good basically. It helps you sharpen your own thinking, it challenges those – the brain likes a good rut and we need to kick them out of those ruts a little bit. If you always watch MSNBC, maybe you should switch to Fox for a little bit, just to get your blood boiling a little bit."

* * * * *

The Surprising Strengths Of The Middle-Aged Brain

The Secret Life of the Grown-up Brain: The Surprising Talents of the Middle-Aged Mind
By Barbara Strauch
Hardcover, 256 pages
Viking Adult
List price: $26.95
Read an Excerpt
April 14, 2010

Barbara Strauch started having senior moments a few years ago.

"I [went] downstairs to try to get paper towels [and] by the time I got down there I couldn't remember what I went down there for," she says. "It was driving me crazy. I couldn't remember what I had for breakfast or the movie I saw last weekend. And you know, we all have a lot going on in our lives, but I think there was sort of a qualitative difference in this. Things ... vanished from my brain, and I was concerned. ... So I began to think, 'What is going on? Where do those names go? ... What is happening in middle age that makes our brains so forgetful?' "

Strauch was well positioned to seek answers to those questions -- she's the health and medical science editor at The New York Times -- and she writes about her quest in her new book, The Secret Life of the Grown-Up Brain.

The bad news: Our brains do decline as we age.

The good news: Forgetting names, Strauch says, doesn't necessarily mean that something's amiss.

"What [scientists are] starting to do is sort out what is normal aging [and] what is pathology and leading toward dementia -- and they now know that dementia is not inevitable, and that basically this 'normal forgetting' is part of normal aging. And in many ways we can -- if we keep ourselves healthy -- actually improve our brains. ... We can live actually throughout our lives with pretty sharp brains if we're lucky."

Memory Exercises

  • If you can't remember a name, go through the alphabet in your head -- A, B, C -- which may retrigger the memory in your mind.
  • Exercise. Get your heart pumping, which improves cognitive function across the board.
  • If you're trying to remember to take your medication, imagine yourself taking it. This will create a bigger neural footprint in your brain, creating more ways for your brain to remember.
  • Get out of your comfort zone. Take up a hobby -- piano lessons or knitting -- that will challenge your brain.

On Distractions

One of the most troublesome parts of growing older, says Strauch, is that humans grow more distracted as they age. You may start to think of brining your Thanksgiving turkey, for instance, while driving along a highway.

But don't worry: That's totally normal.

"These thoughts simply bounce out of our heads," Strauch says. "What is happening, [scientists] think, is that you can suddenly -- as you age -- fall into what they call sort of a default mode. This is kind of a daydreaming mode. It's kind of an inner dialogue. ... And what they think happens is that you do tend to fall into a daydreaming default mode more easily. And this default daydreaming mode is brand new. They didn't know it existed in the brain before, and they're now studying it and trying to figure out how that happens."

Researchers who study brain scans find that as humans age, their processing speed may be a bit slower, and they might miss a beat while first trying to focus on something.

"So one thing they tell you is to focus very, very hard at the beginning of things so that you can sort of get past that moment where sometimes we are more distracted," she says.

Barbara Strauch has covered health and medicine at The New York Times since 1994. She was previously an editor at Newsday, where she led a team that won a Pulitzer Prize.

Barbara Strauch
Courtesy of Viking Press

On Forgetting

Another common indication of aging is growing more forgetful. But memory, says Strauch, is made up of different components, some of which don't go away.

"As we age, certain parts of our memory remain robust. For instance, our autobiographical stuff ... stays with us, she says. "Other things, like how to ride a bike, how to swing a tennis racket ... habits ... do not go away."

But episodic memory -- the memory we have for things in context -- tends to falter. For example, forgetting the name of someone you're talking to or drawing a blank when trying to come up with a book title.

"Short-term memory for names gets a little bit dicey along the way," Strauch says. "And the problem with names is not a storage issue. It's a retrieval issue. Those names are not really lost. They're just kind of temporarily misplaced. ... The way that they're stored in our brain -- the sound of the name and the information about what that name is -- is kind of weak."

She recommends silently reciting the alphabet in your head while trying to come up with a name. Sometimes this mental trick will jog the correct pathways when a name is on the tip of your tongue.

Improvements In Brain Function

But not all is lost in middle age. There are certain cognitive functions that actually improve as a brain grows older. Strauch points to studies that indicate that a sense of well-being peaks -- across all occupations and ethnicities -- as people reach middle age. In addition, she says, certain studies show that an older brain can solve problems better than a younger brain.

"We think we're sort of the smartest in college or in graduate school, but when we do the tests we find that's not true in many areas, including inductive reasoning," she says. "We are better than we were in our 20s. And that to me is amazing."

In fact, Strauch says, "there is a whole host of areas where they find we improve in middle age over our 20-something selves."

"We are better at getting the gist of arguments," she says. "We are better at recognizing categories. And we're much better at sizing up situations. We're better at things like making financial decisions, which reaches a peak in our 60s. Social expertise -- in other words, judging whether someone's a crook or not a crook, improves and peaks in middle age."

In other words, we've been trained to think that aging equals decline -- but that's just not true.

"On the contrary," Strauch says. In some of the categories that matter most, "our brains are functioning probably at their best in our new modern middle age."

Here is an excerpt:
The  Secret Life of the Grown-Up Brain

The Secret Life of the Grown-up Brain: The Surprising Talents of the Middle-Aged Mind
By Barbara Strauch
Hardcover, 256 pages
Viking Adult
List price: $26.95

The Best Brains of Our Lives: A Bit Slower, but So Much Better

Here's a short quiz. Look at the following list:

January February March April January February March May

January February March June January February March --

What would the next word be?

Got it? Now, how about this one:

January February Wednesday March April Wednesday May June

Wednesday July August Wednesday --

What would the next word be?

Now try it with numbers. Look at this series:

1 4 3 2 5 4 3 6 5

What would the next number be?

Did you get them all?

These are examples of questions that measure basic logic and reasoning. The answers are, in order, July, September, and, for the number sequence the next number would be 4 (and then 76. The series goes like this: 1- 43 2- 54 3- 65 4- 76 and so on). Such problems test our abilities to recognize patterns and are routinely used by scientists to see how our cognitive -- or thinking -- processes are holding up. And if you're middle-aged and have figured out all of them, you can be proud -- your brain is humming along just fine. Indeed, despite long-held beliefs to the contrary, there's mounting evidence that at middle age we may be smarter than we were in our twenties.

How can that be? How can we possibly be smarter and be putting the bananas in the laundry basket? Smarter and still unable, once we get to the hardware store, to remember why we went there in the first place? Smarter and,despite our best efforts to concentrate on one thing at a time, finding our brains bouncing about like billiard balls?

To begin to understand how that might be, there is no better person to start with than Sherry Willis. A psychologist at Pennsylvania State University, Willis and her husband, K. Warner Schaie, run one of the longest, largest, and most respected life-span studies, the Seattle

Longitudinal Study, which was started in 1956 and has systematically tracked the mental prowess of six thousand people for more than forty years. The study's participants, chosen at random from a large health-maintenance organization in Seattle, are all healthy adults, evenly divided between men and women with varying occupations and between the ages of twenty and ninety. Every seven years, the Penn State team retests participants to find out how they are doing.

What's important about this study is that it's longitudinal, which means it studies the same people over time. For many years, researchers had information from only cross-sectional human life-span studies, which track different people across time looking for patterns. Most longitudinal studies, considered the gold standard for any scientific analysis, were not begun until the 1950s and are only now yielding solid information. And they show that we've been wildly misguided about our brains.

For instance, the first big results from the Seattle study, released just a few years ago, found that study participants functioned better on cognitive tests in middle age, on average, than they did at any other time they were tested.

The abilities that Willis and her colleagues measure include vocabulary -- how many words you can recognize and find synonyms for; verbal memory -- how many words you can remember; number ability -- how quickly you can do multiplication, division, subtraction, and addition; spatial orientation -- how well you can tell what an object would look like rotated 180 degrees; perceptual speed -- how fast you can push a button when you see a green arrow; and inductive reasoning -- how well you can solve logical problems similar to those mentioned above. While not perfect, the tests are a fair indicator of how well we do in certain everyday tasks, from deciphering an insurance form to planning a wedding.

And what the researchers found is astounding. During the span of time that constitutes the modern middle age -- roughly age forty through the sixties -- the people in the study did better on tests of the most important and complex cognitive skills than the same group of people had when they were in their twenties. In four out of six of the categories tested -- vocabulary, verbal memory, spatial orientation, and, perhaps most heartening of all, inductive reasoning -- people performed best, on average, between the ages of forty to sixty- five.

"The highest level of functioning in four of the six mental abilities considered occurs in midlife," Willis reports in her book Life in the Middle, "for both men and women, peak performance . . . is reached in middle age.

"Contrary to stereotypical views of intelligence and the naive theories of many educated laypersons, young adulthood is not the developmental period of peak cognitive functioning for many of the higher order cognitive abilities. For four of the six abilities studied middle-aged individuals are functioning at a higher level than they did at age 25."

When I first learned of this, I was surprised. After researching the science on the adolescent brain, I knew that our brains continue to change and improve up to age twenty-five. Many scientists left it at that, believing that while our brains underwent large-scale renovations through our teens, that was about it. I, too, thought that as the brain entered middle age, it was solidified and staid, at best -- and, more likely, if it was changing in any big way, was headed downhill.

After speaking with Willis one afternoon, I went out to dinner with friends and couldn't resist talking about what was still whirring in my head. "Did you know," I asked the middle- aged group over pasta and wine, "that our brains are better -- better -- than they were in our twenties?"

The reaction was swift.

"You're crazy," said one of my dinner companions, Bill, fifty-two, a civil engineer who owns his own consulting firm. "That's simply not true. My brain is simply not as good as it was in my twenties, not even close. It's not as fast; it's harder to solve really hard problems. Come on, if I tried to go to Stanford engineering school today, I would be toast. TOAST!"

Bill is not wrong. Our brains do slow down by certain measures. We can be more easily distracted and, at times, find it more taxing to tackle difficult new problems, not to mention our inability to remember why we went down to the basement.

Bill does not have to go to school anymore, but even in his day- to-day work he compares his current brain to his younger brain and sees only its shortcomings. However, Bill is not seeing that his brain is far more talented than he gives it credit for. If you look at the data from the Willis research, the scores for those four crucial areas -- logic, vocabulary, verbal memory, and spatial skills -- are on a higher plane in middle age than the scores for the same skills ever were when those in her study were in their twenties. (There are also some interesting gender gaps. Top performance was reached a bit earlier on average for men, who peaked in their late fifties. Men also tended to hold on to processing speed a bit longer and do better overall with spatial tests. Women, on the other hand, consistently did better than men on verbal memory and vocabulary and their scores kept climbing later into their sixties.)

From The Secret Life of the Grown-Up Brain by Barbara Strauch. Copyright 2010 by Barbara Strauch. Reprinted by permission of Viking Press.

Monday, April 26, 2010

Susan Piver - The NICE Manifesto

Cool, I'm signing, are you?

Susan Piver is author of The Wisdom of a Broken Heart.

NICE Manifesto

images-1

I had such a wonderful time teaching from The Wisdom of a Broken Heart this past week in D.C., N.Y., Toronto, and Montreal (where the book is called La Sagesse d’un Coeur Brisé which makes it sound so pretty). Over and over, I’m struck by the deep well of tenderness that resides in each of us and how a broken heart puts you squarely in touch with that tenderness, like it or not. I truly believe we are born to respect this tenderness; to be kind and expect kindness. Clearly, the world doesn’t always encourage that, but the moment you extend kindness to another, their own kindness is called forth. Kindness can and will and does change the world.

His Holiness the Dalai Lama said, “my religion is kindness” and it’s not because he’s some kind of wimp. It’s because he knows that this is how to bring peace to our war-torn, aggression-fueled world where people use fundamentalist scare tactics to incite us to be kind only to those who agree with us–and to consider the rest as barely human. This makes me cry pretty much every, single, solitary day of my life.

I just wish we could all be nice to each other is my constant refrain. But how? Especially when there are those who equate “nice” (or decent, kind, humane, tolerant…whatever word you prefer) with sloppy loser-ness? Au contraire, my friends. Real niceness is not sloppy, it is sharp. Because to be genuinely nice, you have to pay very close attention to who and what is around you, otherwise your niceness is according to code and not to whomever is standing in front of you. And loser-y? Far from it, in fact the farthest you can get from it. To be nice (kind, decent, etc) is predicated on opening your heart and letting the world touch you, without agenda and without judgment–and then responding to humanity with humanity. This takes exceptional courage and intelligence. I mean think about it.

So if it’s not about being all oh I’m so nice to everyone I always put myself last, (gag) then what is it about? And how do you do it? I suggest signing

- – - – - – - – - – - – - – - – - – - – - – - – - – - – - — – - – - – - -

The NICE Manifesto
Please print (or take a screen shot) and (electronically) sign. Feel free to add more stipulations.

I, ___________________, being of sound(ish) mind and body, do hereby commit to the path of NICE, fully recognizing that NICE could mean any number of things and is not merely (nor will it ever be limited to) exhibiting sweetness. In addition to sweet and depending on circumstance, NICE could require one to be tough, giving, angry, remote, strong, generous, and/or soft.

I know being NICE can change our world into a peaceful one. To demonstrate my commitment, I agree to the following:

1. I recognize that only by being aware in the present moment will I know which kind of NICE to be and so recognize that the path of awareness and the path of NICE are inseparable.

2. I will exhibit extreme good manners, even when no one is watching. Good manners include (but are not limited to) qualities such as friendliness, generosity, patience, discipline, respect, discernment, dressing appropriately, and always, always cleaning up after myself.

3. When encountering those who disagree with me I will continue to view and treat them as human, no matter how barbaric or threatening I may consider their views. This means not wishing they were dead or thinking such things as, “The world would be so awesome were it not for _______ (Sarah Palin, Michael Palin, Islamists, Feitishists, Night fears, Stephen Frears, Darwinians, North Carolinians, Psychiatrists, Physiatrists, Bad drivers, Noisy neighbors, Townies, Junkies, Flunkies, Spelunkers, Circus Buskers, Motherfuckers, People who like Justin Bieber, and so on).

4. I will practice speaking clearly, honestly, and skillfully, which means also knowing when to shut up. When others are speaking, I will not use that time to think of what I will say next, but will instead give myself over to listening completely, fully, and properly.

5. I acknowledge that love is the most important thing in life and vow to give my heart away at the least provocation.

Signed: _______________

Date: _________________

And send the completed forms to Susan.