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Brain-Based Transformational Solutions

Matter over Mind

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bear

I was sitting at my desk considering the topic of embodied cognition with the aim of exploring power and power poses. But of course there are many different ways in which what we do with—or how we arrange various parts of—our bodies affects our minds.

For example:

  • If you nod your head while listening to someone, you’re more likely to agree with him or her.
  • If you encounter another person while you’re in the middle of—or right after—a scary situation, you’re likely to consider that person more attractive than you otherwise would.
  • If you’re holding a hot drink in your hand, you’re more likely to consider a stranger warm and friendly (and vice versa if you’re holding a cold drink).

So I took a pencil out of the brilliantly colored oversized Majolica mug that currently holds my writing implements and put it between my teeth. Yes, it did noticeably elevate my mood (because the activity uses the same muscles we use when we smile). And I immediately thought of William James’s bear, which made me think of Joseph LeDoux, and then of his band, The Amygdaloids.

I can see how my mind associated William James’s bear, whether or not accurately, with embodied cognition. But it’s striking how the thought came to me the very second I put the pencil between my teeth. Was it conning my brain into believing I was happier that did the trick?

William James published an article in 1884 titled “What Is an Emotion?” Neuroscientist Joseph LeDoux, author of several books, including The Emotional Brain, described James’s inquiry:

Do we run from a bear because we are afraid or are we afraid because we run? [James] proposed that the obvious answer, that we run because we are afraid, was wrong, and instead argued that we are afraid because we run.

James’s theory—at least in regard to emotion—has not entirely held up over time. But there isn’t much doubt that we can at least alter our emotional state, or our state of mind, via our bodies and the actions we take. Which leads to Amy Cuddy’s research on body language—and power poses.

But first, here’s a video of The Amygdaloids (an all-neuroscientist rock band) performing “Mind over Matter.”

Our Bodies Change Our Minds

Amy Cuddy’s TED Talk (“Your Body Language Shapes Who You Are”) is well worth watching. A social psychologist, she says she became interested in power dynamics, especially nonverbal expressions of power and dominance.

Power has been a recent topic of discussion in a collaborative group I meet with weekly. Prior to one of our sessions, I tried to come up with as many synonyms for the word as I could and made it all the way to 40. Not everyone has a positive view of the concept of power, and power can definitely be abused and misused. But although a few of the synonyms may have negative connotations, most seem desirable—at least to me. In my group, we discussed power as the speed (or velocity) with which one translates intention into action, which I think most of us would like to be better at.

If you could use body language to trick your brain (using matter over mind) into believing you’re powerful—so that you actually felt powerful whenever you wanted or need to be—would you want to do that?

The thing about body language is that whether or not we want to be communicating something in particular to another person or to ourselves, our body language is communicating all the time. So it’s useful to pay attention to our habitual physical postures to notice what it is we are communicating.

Here are five high power poses and five low power poses courtesy of Amy Cuddy:

body-language-power-poses

What’s your relationship with power?

Do you see yourself in any of the pictures? What about other people you know: friends, family members, co-workers, colleagues?

And what about the power synonyms? Which ones do you relate to or feel positive about? Which ones are a turn-off?

My group plans to continue the discussion on power next week, so stay tuned for the next installment, which will include the roles testosterone and cortisol play in regard to power.

How Reward-Resistant Are You?

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tea roses

What’s the number one obstacle that gets in the way of people successfully changing or creating habits or accomplishing their goals? No contest! Resistance to identifying and using rewards is the clear and consistent winner.

Given our culture’s obsession with happiness, you wouldn’t think incorporating rewards into the change process would be a problem. Well, at least I didn’t anticipate how much of a problem it would be.

I’ve heard a number of explanations for this often deeply entrenched resistance. The two most common explanations are:

  1. Accomplishing what I intended to do should be reward enough.
  2. I can’t really identify any rewards.
Are You Reward-Resistant?

You may believe that accomplishment should be its own reward, but your brain doesn’t necessarily see it that way—and it’s the way your brain sees it, not the way you do, that matters. Sure some activities and accomplishments are intrinsically rewarding, but that’s not the case for all activities. Rewards help your brain help you accomplish the things you set out to do and turn desirable behaviors into habits. You can read more about how this works in Food, Sex, Drugs, Rock ‘n’ Roll, and Habits.

Apart from it not being true, believing that everything should be intrinsically rewarding might be making it difficult for you to identify the rewards you’re currently getting. That’s why explanation number one and explanation number two often go hand-in-hand.

Most things you find rewarding (pleasant or enjoyable) can be used as rewards. So once you understand that rewards are rewarding, you can probably make a list of potential rewards. However, you might encounter another common obstacle: But I just do those things whenever I feel like it. That’s precisely the problem, and the result is that you may be rewarding yourself for behaviors you don’t want to perpetuate—thus actively perpetuating them—or for not accomplishing what you set out to do. It doesn’t matter whether or not that’s your intention. Unless they’re backed up by persistent action, your intentions (or lack thereof) and your opinions aren’t remotely interesting to your brain.

What Not to Do

Turning rewarding activities into rewards may seem unnatural at first. Say you decide your reward for completing a task will be to attend a movie, but you don’t complete the task. The way to get your brain to take you seriously is to not go to the movie. But it’s easy to rationalize why you should go to the movie anyway, especially if you made plans to go with other people. So it isn’t a good idea to set up rewards that involve other people, at least while you’re getting the hang of the reward process.

And don’t set something up as a reward if you know you’re going to do it no matter what. A reward needs to be something genuinely pleasurable—something you’ll miss if you don’t get to do it or have it—but not something you’re already committed to.

System 1 (the unconscious) is the impulsive part of the brain. It’s focused on immediate gratification, on what feels good right now. The more frequently you give in to the impulses of System 1, especially when you’re trying to implement a reward system, the longer it will take to be successful. Accomplishing long-term or even short-term goals and changing or creating new habits requires persistence and repetition—as well as restraint, which is a function of System 2.

Some of my clients are more successful than others at identifying and using rewards. Those who are successful are willing to engage in the trial and error process until they discover something that works. When you hit on the right combination, you might discover that rewards aren’t just effective, they can make even tedious projects fun. Here’s a great example, and one you can use as a blueprint for your own goals, projects, or habits.

Will Declutter for Plants

One of my clients has undertaken a major decluttering project in her home. This is a project she’s been attempting to complete for a while, so she’s tried many different approaches and strategies. Some were successful temporarily but not over the long haul. Others didn’t work at all.

But the system she’s using now seems perfect—not only because she has the reward piece figured out, but also because it’s based on acknowledging, rather than minimizing, baby steps.

For each 15-minute period of time she devotes to her decluttering project, she enters a checkmark into her daily planner. That provides her with immediate gratification (a hit of dopamine) and helps her keep track of her progress. For each checkmark in the planner, she puts one dollar into a jar, which gives her another hit of dopamine. The jar is clear glass and it’s in a prominent location so she can see the accumulating cash.

When she has enough money in the jar, she buys plants, which provides a bigger hit of dopamine at the time of the purchase and smaller hits when she sees the plants in her living space afterward. One thing that makes this reward system work is that she doesn’t allow herself to buy a plant unless she’s got enough funds for it in the jar. The system would break down if she spent money on plants that she hadn’t yet “earned.” Another thing that makes it work is the fact that the plants add to the pleasant ambiance her decluttering is intended to create in her home.

I think it’s pretty genius.

What do you think?

Creativity: It Isn’t All in Your Head

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creative-brain

Creativity is the ability to see what already exists in a new light, to think of new ideas, and to make new things.

If whatever has been created (the new idea or object) is widely accepted (valued) in the field within which it was generated, it is called Big C creativity. Creative results that don’t meet both of those criteria are referred to as Little C creativity.

The fact that we can imagine something does not prove that it is possible. —Julian Baggini, The Ego Trick

Maybe your creative endeavors have—or will—generate widespread acceptance and approval; maybe not.

You don’t have to aim for Big C creativity, but if you aren’t engaging in Little C creativity, you’re unlikely to create anything big. And you might also be depriving yourself of a more enjoyable and satisfying life.

Even though personal creativity may not lead to fame and fortune, it can do something that from the individual’s point of view is even more important: make day-to-day experiences more vivid, more enjoyable more rewarding. When we live creatively, boredom is banished and every moment holds the promise of a fresh discovery. Whether or not these discoveries enrich the world beyond our personal lives, living creatively links us with the process of evolution. —Mihaly Csikszentmihalyi

What Does It Take to Be Creative?

Are creative people different in some fundamental way from other people? Do they have exceptional intelligence? Are they more right-brained? Do they tend to be messy, unfocused, disorganized, and impractical? Are all creative people artistic? Highly talented in some particular area? Are they unconventional? Do they feel things more deeply? Do they have more vivid imaginations? Do they know how to think outside the box?

These questions are common, because we tend to think of people as being either creative or non-creative. End of story. But even the most diehard “non-creative” person will occasionally, sometimes accidentally, come up with a fresh insight. And even the most relentlessly “creative” person will run out of ideas from time to time. Regardless of personality, background, talent, or experience, just about anyone can get better at being creative because anyone can learn how the creative process works.

How Does the Creative Process Work?

Depending on who you ask, the creative process has anywhere from three to ten steps, maybe more. What it all boils down to is using the right part of the brain at the right time. In fact, the creative process isn’t significantly different from problem-solving—and a case can even be made that the way to approach art is as problem-solving.

Practicing problem solving in art projects gets the mind working, thinking and open to solutions not before considered. If the student can think about an “art problem” in new ways, then they not only build skills for the art room, but they train their minds to think in a problem-solving mode. —artist Valerie Mann, speaking at the University of Michigan School of Social Work

  1. Find or identify a problem to solve and create an intention to solve it. This involves using both focused and unfocused attention. (What’s the difference between trying to solve a problem and trying to find a problem to solve?)
  2. Immerse yourself in it. Grapple with it. Obtain the knowledge or information you need to have in order to solve it (focused attention/knowledge loading). Choreographer Twyla Tharp has a good exercise for this step. Write down 20 things you’ll need to know in order to be able to solve the problem.
  3. Divert your attention. Step away from the problem to an unrelated activity (unfocused attention/System 1) to allow your unconscious to process the problem and arrive at a solution. You could turn to a repetitive task, take a walk, or listen to some music.
  4. Fine tune and implement the solution.

Each experience with the creative process expands your mental model, which increases your creative possibilities. To get the greatest benefit, though, you need to take action (Step 4). We are embodied beings, and what we do has more of an effect on our mental model than what we think.

Counterintuitive Creativity Tips
  • Creativity involves both parts of the brain—the conscious and the unconscious. The trick, if there is one, is to know which type of thinking to use when. Sometimes you need to apply focused (conscious) attention, which is linear, logical, effortful, and slow. At other times you need unfocused (System 1/unconscious) attention, which is associative, non-logical, runs in the background, and is fast. Attempting to sustain focused attention is counterproductive.
  • New ideas are not spun from thin air. Creativity involves synthesizing, remixing, and re-envisioning what already exists.
  • Routines and habits are not by their nature creativity killers. They can actually increase your creative thinking by freeing up System 2 attention. The only real creativity killers are tunnel vision and inflexibility.
  • Constraints can be beneficial to creativity as long as you know they’re there.
  • If you want a brain that can think more complex thoughts and solve more complex problems, get in the habit of learning new things. And move!

Physical activity is cognitive candy. Exercise stimulates one of the brain’s most powerful growth factors, BDNF (brain-derived neurotrophic factor). According to Harvard psychiatrist John Ratey, “It keeps [existing] neurons young and healthy, and makes them more ready to connect with one another. It also encourages neurogenesis—the creation of new cells.” The cells most sensitive to this are in the hippocampus, inside the very regions deeply involved in human cognition. —John Medina, Brain Rules

  • As John Cleese says, Creativity is not a talent. It is a way of operating. In daily life, all over the world, we are faced with many problems, large and small. Why not operate on them creatively—and find some new ones to solve while we’re at it?

Are You Living the Good Life?

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goodlife2

Does living “the good life” mean living a happy life? Or does it mean living a meaningful life? Although happiness and meaning correlate positively, as the researchers put it—or at least overlap to some extent—they are not the same thing and in some cases they represent two entirely different paths.

The concept of “the good life” is often credited to Aristotle, although there was considerable debate among the Greeks as to exactly what constituted a good life.

Aristotle thought the good life included virtue and excellence of character, along with health, wealth, and beauty. His view fits somewhere in between the Stoics, who believed virtue was sufficient, and Epicurus, who believed the good life was strictly one of pleasure.

The Greeks had a word for happiness, which they considered to be an important element of the good life. Eudaemonia has several possible translations, including “human flourishing” or “good spirit.” But what does that mean?

For most people today, the concept of the good life has come to represent the life one wants to, or would prefer to, live. For some, that’s a life of pleasure, but not for all. Whatever its components, the good life is something to strive for, wish for, or hope to achieve. Interestingly, however, no matter how we define it, or how well off we are, the good life is persistently difficult to attain.

When people are dissatisfied with their lives, their dissatisfaction seems to be the starting point for identifying what a good life would look like and then going after it. But how you go about pursuing the good life depends on what you think the solution to your dissatisfaction might be: happiness or meaningfulness.

The Pursuit of Happiness vs. the Pursuit of Meaningfulness

Quite a bit of research has been conducted to determine how people who pursue happiness actually feel and how people who pursue meaningfulness actually feel. The results of the research are pretty clear, but there are a few problems with the concept.

One problem is with the way the issue tends to be phrased. The pursuit of happiness vs. the pursuit of meaning doesn’t accurately describe what we’re talking about. Meaningfulness doesn’t reside “out there,” so it isn’t something we can go after. We determine the meaning of things. Things (or people or situations or activities) mean something to us because we have assigned meaning to them. And the meaning we assign to them is very specific and very personal. A thing can mean one thing to one person and something else to another person. In addition, the meaning we assign to things, people, situations, or activities can change. If meaning resided within the thing, the meaning of the thing wouldn’t change.

As David DiSalvo says, we are meaning-makers. We can focus our lives on what we determine is meaningful to us, but we can’t go looking for meaning out there and expect to find anything.

Another problem is that happiness vs. meaningfulness represents an apples and oranges kind of comparison. Happiness is a feeling, and therefore transient. It’s the nature of feelings to come and go. Happiness bubbles up in us, often unexpectedly, and the unexpectedness is part of its charm or desirability. If we were happy all the time—which is impossible, anyway—we would miss out on that aspect of it. And since happiness is a feeling—an experience—it is subjective. It’s not easy to describe our personal experience of happiness to someone else.

“When I use a word, it means just what I choose it to mean—neither more nor less.” —Humpty Dumpty

A third problem results from this ephemeral nature of happiness: how do you define it? Some people have decided that happiness means what they choose it to mean:

In her 2007 book The How of Happiness, positive psychology researcher Sonja Lyubomirsky [describes] happiness as “the experience of joy, contentment, or positive well-being, combined with a sense that one’s life is good, meaningful, and worthwhile.” —Greater Good Science Center website

The Greater Good Science Center is well-meaning, but the notion that you can’t experience happiness unless you also believe your life is good, meaningful, and worthwhile—whatever that means—is absurd. Ask a toddler.

Viktor Frankl (Man’s Search for Meaning) said, “Happiness cannot be pursued; it must ensue. One must have a reason to ‘be happy.’” So he and Lyubomirsky appear to be on the same page. But it isn’t true that happiness can’t be pursued. It’s pursued all the time by quite a large number of people—not only pursued, but attained—at least temporarily. It’s also not true that money can’t buy happiness. It doesn’t always, but it definitely can. At least for a while.

Attempting to maintain a steady-state of happiness requires the ongoing pursuit of bigger and better things or experiences. We have an unfortunate tendency to become complacent with what we already have. We then require more things and more experiences to feed our happiness addiction—or our pleasure addiction, if we’re on board with Epicurus and consider the good life to be a life of hedonism. Yet another piece of bad news is the overwhelming evidence that most of us don’t really know what will make us happy, which can make the pursuit of happiness extremely frustrating and possibly even futile.

Happy as a Clam*

There’s absolutely nothing wrong with feeling happy or wanting to feel happy. Happiness is great stuff, but there’s a reason why pursuing it or trying to be happy all the time is not a good idea.

A good mood is a signal [to the brain] that things are generally going well, the environment is safe, and it is all right to let one’s guard down. A bad mood indicates that things are not going very well, there may be a threat, and vigilance is required.

Good mood, intuition, creativity, gullibility, and increased reliance on System 1 form a cluster. At the other pole, sadness, vigilance, suspicion, an analytic approach, and increased effort also go together. A happy mood loosens the control of System 2 over performance: when in a good mood, people become more intuitive and more creative but also less vigilant and more prone to logical errors. —Daniel Kahneman, Thinking, Fast and Slow

*The full expression is happy as a clam at high tide. Clams are happy at high tide because they can only be dug up at low tide. At high tide they’re safe and secure, which is what System 1 wants us to be.

The Good Life: Gratified or Satisfied?

So what’s the solution to the problem of dissatisfaction? Pursuing happiness and pursuing what is meaningful use different parts of our brain. The pursuit of happiness keeps us fixated on ourselves and on gratifying our immediate wants and needs. Our unconscious (System 1) is focused on the short-term rewards that make us feel good in the moment (because that indicates we’re safe) but which can actually add up to an increase in dissatisfaction. The pursuit of happiness doesn’t appear to be the solution to our existential dissatisfaction.

We have the ability to determine what is meaningful to us. Because what is meaningful is less transitory, we have a much better chance of achieving and sustaining a meaningful life—and therefore a satisfying one—than we have of achieving and maintaining a happy life. When we’re oriented to something bigger than we are—and bigger than our immediate wants and needs—we’re less susceptible to the pull of immediate gratification. When we give our big brain (consciousness, System 2) something worthwhile to focus on, we can achieve goals or create things that actually make a difference, to us and to others.

Our obsession with happiness may be intimately related to a feeling of emptiness, to a sense that our lives lack meaning. Although we recognize our dissatisfaction, we don’t realize the source of it. As a result, we’re stuck on the hamster wheel of System 1 looking for the solution in all the wrong places, unable to look up long enough to even identify what’s most important to us, let alone figure out how to attain it.

Are You Thinking Outside the Box Yet?

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boxIf you’ve ever felt stymied by the prospect of thinking outside the box, you may be relieved to find out that you can’t actually do that. The box is the mental model through which you view and interpret the world. You are always inside the box, in one compartment or another. The box constrains what you see, what you think, how you feel, and what you do. And the less aware of them you are, the more power these constraints have over you.

The concept of thinking outside the box comes from what is called the Nine-Dot Problem, first used by psychologist N.R.F. Maier in 1930. The task is to connect all of the dots by drawing four straight lines without retracing any lines or removing your pencil from the paper. The solutions to the Nine-Dot Problem all require you to extend your lines outside the “box” created by the dots.

box2

The box has come to represent all of the things that limit our thinking, so thinking outside the box means being able to transcend those limitations. In the 1970’s, thanks in part to psychologist J.P. Guilford and his study of creativity, thinking outside the box became a popular metaphor for unconventional and original—i.e., creative—thinking.

Your Mental Model:
Don’t Leave Home Without It.

Of course the concept of thinking outside the box has spawned some contrarians who suggest there are benefits to thinking inside the box. The assumption in both cases is that we have the option of thinking either inside or outside the box and can choose the location from which we think. But that’s not the case, since we don’t have the option of getting outside our mental model.

Just as the unconscious part of our brain monitors our breathing and heart rate to keep them in the normal (for us) range, it creates a model of the world that represents what’s normal in it for us. Our particular model of the world determines what we pay attention to, how we interpret and explain what we pay attention to, and the meaning we assign to events.

Our mental model is created and (mostly) maintained by the unconscious part of our brain, which is always running. We can’t access it directly to find out what’s in it. The contents are a combination of genetics, experiences, information, beliefs, skills and talents, and assumptions. Some of it is coherent; some of it isn’t. Some of it is stuff we want to have in there; some of it isn’t. In general, the best word to describe it is functional.

Although we’ve had a hand in programming our mental model over the course of our lives, it is being continuously updated according to our brain’s set of survival-based criteria. The unconscious part of our brain processes around 11,000,000 bits of information at a time, while we can consciously process only about 40 bits. If we had to rely on consciousness to get through the day, we would be in big, big trouble.

Fortunately, our mental model, operating outside our awareness, helps predict what’s going to happen next and “readies” us to respond appropriately. In fact, many researchers have referred to the brain as an anticipation machine. When the brain’s expectations aren’t met, it actually “protests.” That’s what underlies the feelings of surprise we experience.

As long as things are going according to plan, the brain can operate at a lower level of energy, which is what it prefers to do. When something unexpected occurs, it has to shift into a higher energy consumption mode.

Aha?

Since our mental model is the lens through which we view and interpret the world around us—and even ourselves—we can’t think outside it. Some theorists on the subject claim that insight is the result of thinking outside the box, but it isn’t. No matter how mind-blowing they may be, our insights still depend on what’s already in our particular box. This seems obvious when you consider it. Someone whose mental model includes a vast amount of experience and knowledge in a particular area is likely to have more and bigger creative insights than someone else who only dabbles in the field.

When we’re learning something new (e.g., a language, how to get around in an unfamiliar city, a new artistic technique), we have to rely heavily on the conscious part of our brain. But as we continue learning, more and more information is turned over to the unconscious part of the brain. We develop greater facility. We become faster and better in part because our brain is making associations and anticipating what is coming next. As this occurs, our mental model expands and we are able to see things differently, think different thoughts, and do different things.

The physical brain has a great capacity to be plastic, which means it can change, and in some cases, we can actually see what those changes look like.

In violin players’ brains, the neural regions that control their left hands, where complex, fine motor movement is required on the strings, look as if they’ve been gorging on a high-fat diet. These regions are enlarged, swollen, and crisscrossed with complex associations. By contrast, the areas controlling the right hand, which draws the bow, look positively anorexic, with much less complexity. —John Medina, Brain Rules

Complexity is the key. The more knowledge and experience we have in a particular area, the more complex our mental model will be. Experienced violin players can not only play more complex tunes, they can also identify more complex musical problems to solve. And they can solve them faster. The situation is the same whether we’re talking about an artist, a musician, a performer, a movie-maker, a chef, a businessperson, an athlete, a hobbyist, a writer, or a world leader.

If we want a brain that can think more complex thoughts and solve more complex problems, one thing we can do to help make that happen is get in the habit of moving.

Physical activity is cognitive candy. Exercise stimulates one of the brain’s most powerful growth factors, BDNF (brain-derived neurotrophic factor). According to Harvard psychiatrist John Ratey, “It keeps [existing] neurons young and healthy, and makes them more ready to connect with one another. It also encourages neurogenesis—the creation of new cells.” The cells most sensitive to this are in the hippocampus, inside the very regions deeply involved in human cognition. —John Medina, Brain Rules

Build a Better Box

Our brain can change, which means our mental model can change, too. Instead of trying to think outside the box, we’re better served by deliberately stretching and expanding it via physical activity, learning, exposing ourselves to new situations and different viewpoints—in short, by challenging ourselves.

New ideas are not spun from thin air. Creativity involves synthesizing, remixing, and re-envisioning what’s already inside the box.

Contact Me

joycelyn@farthertogo.com
505-332-8677