Mind Body: Feelings….nothing more than feelings..

Nov. 27, 2007 — Amputees given prosthetic limbs could soon “feel” with their new hands or feet, after a team of scientists successfully rerouted two patients’ key nerves.

Scientists at the Rehabilitation Institute of Chicago and Northwestern University announced late Monday they had rerouted through their chests the nerves of two patients that had transferred sensation from the hand to the brain.

After several months during which the nerves re-established themselves in the chest muscles, physical pressure, heat and cold, and electrical stimulus were applied to the areas of the nerves and the patients said they could feel the effect.

More at Discovery News.

Comment: (What has any of this to do with politics and the economy? More later today…)

Cass Sunstein on distributed knowledge and prediction markets

“Hayek’s claim is that in a system in which knowledge of relevant facts is dispersed among many people, prices act as an astonishingly concise and accurate coordinating and signaling device. They incorporate that dispersed knowledge and in a sense also publicize it, because the price itself operates as a signal to all.

Hence Hayek argues that it “is more than a metaphor to describe the price system as a kind of machinery for registering changes, or a system of telecommunications which enables individual produces to watch merely the movement of a few pointers.” Hayek describes this process as a “marvel,” and adds that he has chosen that word on purpose so as “to shock the reader out of the complacency with which we often take the working of the mechanism for granted.”

On the Internet, prediction markets are an obvious illustration of Hayek’s point. They can be found on many sites, and they tend to do exceedingly well, because they incorporate dispersed information so as to generate a price. That price often works as a probability, that is, the price of the “bets” accurately captures the probability that the event will occur. For elections, Oscar winners, and economic events, prediction markets have been uncannily accurate…”

Cass Sunstein on Hayek in TPM Cafe.

Comment: 

Wiki, the blogosphere, pricing….they all reflect the value of the decentralization of knowledge and decision making. They all support political devolution to the states and local governments and the elimination of much of the (unconstitutional) mandate of federal government.

Owen Barfield on perception and imagination

“Mere perception—perception without imagination—is the sword thrust between spirit and matter.” It was what enabled Descartes to divide the world into thinking substance and extended substance. But something more than mere perception occurs when we look at or listen to a fellow being: whatever our philosophical predispositions, we in fact read his body and voice as expressing something immaterial. We can, moreover, attend to nature in the same way, although such a reading of nature has been progressively eliminated from our habits during the past few hundred years. Strengthening the activity of imagination is the only way to heal the Cartesian sword-thrust. (“Matter, Imagination, and Spirit,” in Owen Barfield, The Rediscovery of Meaning and Other Essays)

Rosicrucianism on the mind and the heart

  • In our civilization the chasm that stretches between mind and heart yawns deep and wide and, as the mind flies on from discovery to discovery in the realms of science, the gulf becomes ever deeper and wider and the heart is left further and further behind.

Only when that co-operation is attained and perfected will man attain the higher, truer understanding of himself and of the world of which he is a part; only that can give him a broad mind and a great heart.

Comment:

I began my first studies in the symbolism of astrology from the works of Dr. Max Heindel, a Rosicrucian physician, who was also inspired by Rudolf Steiner’s anthroposophy. I still consider his books some of the most useful writing on the western ‘wisdom’ tradition.

MindBody: Memory, Identity and Violence

“Much of the conflict in the world, whether between individuals or between communities, is fueled by memory of what has happened in the past. So on the one hand, we have to remember to preserve our identity. We have to remember in order not to allow similar violations in the future.

Yet when we remember, our memory is not innocent in our hands. I use the term “shield of memory.” But so quickly, the shield mutates into a sword. Memory played a significant role in the recent conflict in my native Croatia. My interest was to find ways in which we can prevent memory from mutating from a shield into a sword—indeed, finding ways in which memory can become a means of reconciliation. That’s why I’m interested not just in memory, but in remembering rightly….”

More at Per Crucem ad Lucem.

Ron Paul Revolution: Taking on Malcolm Gladwell at Forbes

Irrational People
William Bonner and Lila Rajiva 10.25.07, 6:00 PM ET

Bill Bonner and Lila Rajiva
 
 
 


 

No prejudices are more dangerous than those you didn’t know you had. And no one is more likely to crash into them than one who believes he is impartially examining the facts. That is the trouble with theories about man that assume he is a rational decision maker. All the evidence we have points to the contrary.

What rational commuter, for instance, would buy a Hummer? People buy them not to get somewhere but to tell others that they have already arrived. And what reasonable man would waste his time going to the polls? The rate of return is so uncertain and so remote, he would do better buying a lottery ticket.

But even otherwise insightful writers make the mistake of assuming that when people make choices, they either make rational choices or honest mistakes. Malcolm Gladwell’s best-selling book, Blink, for example, observes that rapid cognition–instinctive reaction without prolonged deliberation behind it–is often the best way to make decisions. He cites approvingly a group of art experts who were able to tell at a glance that a Greek statue was a forgery.

But there are other instances when the results of rapid cognition don’t meet his approval. While only 3.9% of adult men in America are over 6’2″, almost a third of all American CEOs are 6’2″ or taller.

There must be some mistake, says Gladwell. People ought not to pick tall men to lead companies simply because they are tall. In response, we ask, why shouldn’t they? People who choose tall mediocre CEOs over short extraordinary ones may actually be expressing a real preference, even if they explain it away later as a bias. The preference may be rooted in genetic drives that find tall males inherently more likely to dominate and succeed in the reproductive game. Or people might have an aesthetic preference for an imposing appearance. Or they might intuitively feel tall leaders might be better at gathering followers. This might be what people really want, and not a CEO who can increase company profits.

Gladwell himself recognizes this when he notes that in speed-dating the kind of men women actually pick is very different from the kind they say they want. Yet, then he goes on to find decisions based on such hidden emotions and preferences unacceptable in certain cases–say picking a CEO or a member of a symphony orchestra–because they don’t accord with his idea of how these decisions should be made.

The same bias afflicts research into economic decision-making.

In 2005, Princeton Professor Daniel Kahneman conducted an experiment comparing the performance of people with a kind of brain damage that inhibited their emotions to the performance of “normal” people at guessing the results of coin flips. Those with “normal” brain function lost their shirts. Their emotions made them make mistakes, said the researchers.

This August, researchers at the university of Maryland studied stock traders and came to the opposite conclusion. Hot heads who experienced greater emotional intensity when faced with their decisions turned in better performances. Emotions helped them maximize returns. Score one for Jim Cramer.

What is more telling than the contrary results of the experiments is that, in both cases, researchers assumed that the participants were simply trying to maximize their returns. It is true that many may have thought they were doing so. But their actions betrayed other motives, such as, a desire to play it safe, or to have fun.

If human beings only did things out of economic self-interest, then buying stocks when prices are high or investing in subprime mortgages would be mistakes. But if investors, like everyone else, are expressing other, more complex and subtle motives, then their bad economic decisions might be bringing them other rewards. They might want the security of being part of a crowd. They might want to feel smart, or cool. They might invest to make money. Or not to lose it. To make a point. Or to make a better world.

Yes, “good leaders” probably do come in any size. But it may not be a “good leader” (whatever that is) that people are looking for when they pick CEOs or Presidents.

As it is not necessarily economic self-interest that men are pursuing when they enter the investment markets.

William Bonner and Lila Rajiva are the authors of Mobs, Messiahs and Markets .

 

Herbie Hancock on being in sync….

Piano great Herbie Hancock on how the individual best contributes to the collective:

“I also realize now that there’s an infinite way of looking at things. Sometimes you have to create a vision, a path for a vision. It may not be apparent and you may have to forge it yourself. And that will be the way to move your life forward.

Oh, yeah! Oh, by the way, I chant every day. Primarily in the morning and the evening. Even before going on stage I say

Nam-myoho-renge-kyo three times—the idea is to get in sync with the moment. But anyway–

Nam-myoho-renge-kyo, Nam-myoho-renge-kyo, Nam-myoho-renge-kyo, Nam-myoho-renge-kyo, Nam-myoho-renge-kyo, Nam-myoho-renge-kyo. Nam-myoho-renge-kyo. That’s how we chant.

Thank you. That’s great.
You’re welcome.

What does that chant mean to you?
It is the name of life. It’s like the sound of life. When you invoke that by saying Nam-myoho-renge-kyo, that sound, that energy, touches everything in the universe. At the same time—and just think about this—within the life of a human being is the universe. So, we all have the universe inside at our core. That’s the microcosm. And then the physical universe that we see is a macrocosm. It takes the work of chanting and living your life, and listening to the signs that are a result of chanting, for the best pathway toward the development of your life, and the uncovering of your highest condition of life, which is your Buddha nature.
Yeah. It really is cool. And it’s very open. That’s the other thing about this Buddhism, it’s not exclusive; it’s inclusive. It doesn’t say that any other religions are wrong and it’s my way or the highway. Nothing like that. I don’t feel like I have rejected Christianity or Judaism or Islam. I feel like I’ve embraced the truth that’s in everything. Because there is truth in all of those pursuits. And others, too. It’s a great way to feel.
It sounds very enlivening.
It’s really cool. I can’t even begin to scratch the surface to tell you how great this practice really is. It’s life-changing in that, in doing this, you actually get closer to who you really are.

What have you discovered about who you really are?
That I’m a human being at the core. And that there’s a great beauty to each human being. Each human being exists because there’s something they have to offer for the evolution of the universe that only they can fulfill.

It might be something as simple as saying the right word to the right person at the right time—and that could change the course of history. You never really know. But the whole thing is to work at the process of being in sync with the universe, so that everything will align at the proper time so that you can deliver that which is your life mission. And that’s why we’re here as individuals. And then there’s our contribution to the collective. It makes a lot of sense, doesn’t it?”

More here.

Comment:

The chant he’s referring to is the salutation to the Lotus sutra. I don’t know it, but I’ve used chants (in the mind, not vocally) on and off.

The prayer from the Way of the Pilgrim (an Orthodox classic) is one:

“Lord Jesus Christ, have mercy on me.”

The Gayatri mantra (the most famous Hindu chant) is another:

om. bhur bhuvah. svah. tát savitúr váreniyam bhárgo devásya dhimahi dhíyo yó nah. pracodáyat

Which translates loosely as –

“O divine trinity of body (matter), energy, and mind, we meditate on your splendour. May the radiance of your light illuminate our intellects, destroy our sins, and guide us in the right direction. ”

Literally, the reference in the Vedas (the Hindu scriptures) is to Savitur, the sun-god, which would make this a pagan chant in the eyes of orthodox Christians. But personally, I have no difficulty seeing Savitur metaphorically as the Christ.

MindBody: beyond good and evil..

“He who seeth me in all things and all things in me looseneth not his hold on me and I forsake him not…… He who by the similitude found in himself seeth but one essence in all things, whether they be evil or good, is considered to be the most excellent devotee…”

Bhagvad Gita VI

Comment:

The “me” is the Self — which is consciousness, minus the subject-object dichotomy involved when we perceive…..and categorize. The passage is an exhortation, in the traditional manner of Eastern religion, to loosen the grip of the ego and see everything as different aspects of one.

This is a powerful passage, but psychologically, deeply problematic for me. Is equanimity the highest of all goals? Indifference to outcomes. Eastern religions tend to say so.

To what degree do the emotions cloud the mind? Do they always cloud it? To what degree do they enhance it? Different times and places have given us different answers.
And there is a paradox in the passage. Supposedly, the emotions arise  from attachment to the ego. Attachment to the ego prevents you  from experiencing the indivisibility of consciousness. But, at the same time,  how do you detach from your emotions without experiencing some degree of that indivisibility in the first place.

The role of the emotions in moral judgment in the west and east might seem like a strange place to go for a blog on politics. But surely, the way we think about things has an influence on how we react to them and shape them by action. Our emotions allow us to be manipulated in specific ways.
Bush’s Manichean perception of the world as locked in a struggle between good and evil might seem to be an obvious example, at first. But I’m not certain if we are not just making easy generalizations there. There are probably plenty of people who do not see the world in such black and white terms, and yet have also been guilty of the same bellicosity. It seems to me it isn’t duality so much as conviction of rightness (despite all evidence to the contrary) that is dangerous.

But then again, if you peer into that idea a bit more, you realize that you can only be that convinced about the rightness of anything because you refuse to accept that every thing carries its opposite within it.

So, more than dualism, it’s a kind of absoluteness of perception, an overzealousness in action that seems to be the problem.

“The best lack all of conviction,

The worst are full of a passionate intensity.”

MindBody: The Stock-chart Sutra

Update:

I rethought what I wrote about dogmatic belief not being conducive to morals. I think that was an exaggeration of my position and I corrected it:

1. Mentalism (everything is driven by the mind)
2. Correspondence (things are fractal)
3. Vibration (everything is a packet of energy)
4. Polarity (everything oscillates between two opposites)
5. Rhythm (everything has a pulse or cyclical aspect)
6. Causation (all effects have causes)
7. Gender (everything has a negative/passive and positive/active/ aspect)

(I can hear the yowls about sexism/misogyny/mentalism/fraud already but they move me not a whit… nor, I should add, rereading this, are they true. You could, for example, see the active-passive polarity as part of any interaction — not just of a relationship between a man and a woman, but of any exchange. You could also hold quite “progressive” positions, on some social issues – as I do – without necessarily being bound to hold them either, and accept these principles as analytical tools).

According to many esoteric traditions, the seven principles are fundamental principles of the organization of the world around us. This would be anathema or obscurantism to many social scientists — and surely, there is a lot of pre-scientific mythologizing, woolly-headed fluff, wishful thinking, Panglossian smugness etc., etc., in what is called New Age thinking….which is really age-old and better called neo-Hindu or neo-Buddhist (available in the west also as the wisdom or esoteric tradition of Christianity and Judaism).

(For instance, I think the first principle – mentalism – isn’t properly defined and devalues the body/materiality).

But when people argue that religious teaching is largely pre-scientific and that its most valuable component is its ethical teaching, I dissent. Ethics is not dependent on religion. And may often be hampered by it. Some of what we take to be the result of religious values may be at least as much the humanizing effects of the sciences and the arts – especially literature – on culture. I take the minority view that the most valuable part of religion, hidden in mythology and symbolism, lies in its empirical observations and even in its “pseudo-scientific” descriptions…

The teachings in the Gospel, for instance, are most interesting to me as “descriptive” rather than “prescriptive” — they are very useful assessments of the world around us. (Of course, I’m in sympathy with the prescriptions, too, in a general way. I’d just hate to be the final arbiter of how and where they should be applied to anyone but myself).

Now, that descriptive component of religious thought is precisely what critics of the New Age do not understand and which New Agers (and I confess to being in sympathy with them) do. The New Age probably will teach you nothing exceptionally useful about ethics and might even tend to corrupt anyone who didn’t already have clear values – because it’s essentially a set of tools —  that works.
Still, anyone who doesn’t grasp the extent of the cultural renaissance arising from the interaction between Western science and Eastern religion and the numbers of advances in science and medicine that come out of that interaction, is ignorant of one of the most important currents — perhaps ,the most important — of the last century and a half.

Time for the social sciences to come to grips with all this.

And they are. Even if it hasn’t filtered into punditry. But in academics, there is plenty going on in a number of fields, from the life sciences to the organizational sciences that take the new (it’s not that new, except to die-hard positivists and materialists) approach.

Update:

I was thinking about stock-charts, for instance, which fascinate me as very beautiful examples of the intersection of emotions and numbers. The typical chart exhibits all the seven Hermetic principles (the choice of the number seven, is fraught with metaphysical and symbolic significance, even though from our standpoint today it might be considered arbitrary…. more on that at another time).

The stock chart is driven by fundamental or technical values ascribed to the underlying stock by the investors — as well as by their irrational moods (the former being active and the latter more passive); it oscillates between resistance and support at a variable rate (the beta); it’s traded at varying levels of intensity and energy (trading volume); it exhibits fractal patterns (compare intraday and weekly/monthly patterns); and it exhibits greater and lesser cycles (eg. Elliot Waves).

You’d only expect it of any human activity, but it’s still food for thought..and makes me regret not knowing more statistics.