WALKING MEDITATIONS

WALKING MEDITATIONS

WALKING MEDITATIONS

WALKING AND BREATHING
I like this because it’s something you can do while you’re walking from one place to another in the middle of your daily life. You don’t have to sit in one spot. Although walking meditations are most commony done in a Zendo or other meditation hall to break up bouts of sitting, there are some you can do almost anytime you’re wlking from one place to another. They combine exercise, breathing, relaxation and concentration.

The key element is to keep your walking and breathing synchronized. You’ll find that you can’t do that if your mind is filled with worries, daydreams, memories, or anything else that takes your attention away from the present moment. As soon as you notice that your walking and breathing aren’t in a matching rhythm any more, you that your mind has wandered and you can bring it back to this present moment of your experience. Especially your physical, somatic mind-body experience. Then when you get there—wherever you’re going—you’ll be here. More fully present and better able to respond effectively to whatever the situation requires.

So what’s the process? Suppose you’re standing and you take one step with one foot. Take another step with the other foot. Then do that again. So you’re stepping “left, right, left, right.” Do all that as you’re breathing in. Then do the same thing as you breathe out. Four steps as you inhale and four as you exhale. (Or if it’s easier for you, you can think of “left” as a half-step and “right” as another half step, so that “left, right” is a full step. If so, then  your mind says, “two full steps as you inhale and then two full steps as you exhale.”

Try that now. Then read on. . .

That’s it. That’s the basic process right there. How fast you move depends on how fast or slow, how shallowly or deeply you breathe. Do what’s comfortable.

You’ll probably find that four steps (or “two full steps”) as you inhale and four as you exhale is a fairly slow walk that’s good when you have plenty of time. Chance are you’ll find that you’re more sensitive to and observant of the environment you’re passing through as well as to your internal sensations. That can be a trip.

When you start to walk using this walking-breathing pattern, after a short time you’ll probably notice that your walking and breathing are no longer connected. Your mind has gone bye-bye from your body. Stop for an instant. Then continue to walk, again folllowing the breathing pattern just described. Do that each time you notice a breathing-walking disconnect. Chances are you’ll get better and better at keeping them connected—which also means better and better at staying present with your immediate experience.

You might find that four steps as you inhale and four as you exhale is too. Maybe you’re in a hurry to get somewhere. But wouldn’t it be nice to make good time and also stay present in your moment-by-moment awareness?

Then try doing the same thing with six steps as you inhale and six as you exhale (or, changing our language, three full steps as you inhale and three as you exhale.) That’s a faster walk. Or if you really need to make time, try eight step as you inhale and eight as you exhale. The express walk! Good for when you’re in a hurry. But get this— you probably won’t feel hurried. You’ll still be present in each moment as you walk. And present when you get where your’re going. That can be big, especially if it’s an important meeting!

If possible, try this for at least five minutes now, using at least two of the walking patterns just described.

(There’s also the other direction. You can slow down to two steps as you inhale and two as you exhale. Very slow. Very attuned to what’s around you and in you. Or even one step (one “half step) as you inhale and one as you exhale. You might find it hard to keep your balance when you go that slowly. But you’ll find it pretty tough to do at all unless you keep your mind nearly a hundred percent right here right now.

And here’s a word from Matrix Meditations:  “In co-ordinating your breath and movement you are your own teacher and trainer. . . Since any kind of physical movement is an opporunity to listen to what your body is telling you, you might learn something new.”

Enjoy!

c 2021 by Victor Daniels

You may share this as widely as you wish as long as the sharing is freely given no charge is made for it. Inclusion in anything for which a charge is made requires the author’s written permission. Photo credit: Image by Sasin Tipchai from Pixabay

EMERGENCY MEDITATION

EMERGENCY MEDITATION

         If you’d like a 3-minute mini-meditation available to use when you’re distressed, upset, emotionally off balance , here it is.  It’s almost as simple as a meditation gets, because that’s about all a person can handle when they’re in an emotional meltdown. When you’re really flustered, a basic railing to grab onto is what you need, because you probably can’t focus on much more than that.

       If you’re with someone else who’s freaking out and you want to help, you can talk them through this same process described just below. Speak out loud, almost verbatim as written below, making whatever tweaks fit the situation. Make sure your tone of voice is calm and soothing, It might or might not be appropriate to hold the person’s hand to help ground them. You can check that out by touching their hand lightly and seeing whether they take hold of it. Respect that message.

        No frills. So this is  for you when you’re upset.  Or for you to use to help someone else when they’re upset.  If you’re a helping another person at a fire, an accident, a crime scene, or any other crisis situation –or even a situation that’s an emotional crisis even if someone else wouldn’t think the situation itself is a crisis–this can prove useful. 

STEP ONE

       If you can, sit up straight. If not, sit or lie however you need to.
       Notice your breathing. If it’s slow, that’s fine. If its fast and shallow, slow it down. At least a little slower and deeper.

STEP TWO
       Now, as you inhale, count the number “1.” Hear it in your ears if you can. If your eyes are closed, try to visualize i|T.
       As you exhale, notice everything you’re seeing and hearing in your mind, and let it all flow away on your outgoing breath as completely as you can
       Now as you inhale again, count the number “2.” Concentrate on ‘hearing’ or visualizing that number as fully as possible. If you can’t do either, just ‘think it.
       As you exhale, again notice what’s filling your mind, and again let it flow and blow away, so that when you’ve exhaled completely your mind is as empty as possible.

STEP THREE
        As you inhale again, mentally count the number “3.” When you’ve inhaled completely, take an instant to notice
        anywhere your body feels tense and tight.
        As you exhale, let yourself release and let go of that tension at the same time that you’re letting go of any ideas that
        have formed in your mind.

STEP FOUR
         For your next seven breaths, do just as you did with number 3. With each breath, change the number to the next higher one (this helps keep your focus on what you’re doing rather than letting your mind run away to think about whatever was disturbing you).           On the incoming breath, silently recite the number and notice whatever else is coming through your mind—or even spinning around in it. Then on the outgoing breath, focus your attention on noticing any physical tension or tightness anywhere in your                       muscles and letting go of it—while at the same time letting go of whatever other words or sentences or imagery are coming through your mind. You’re letting go of words, letting go of imagery, letting go of muscular tension and tightness. It’s like that old song           —all those thoughts and imagery and muscular tensions that are bothering you are singing “Please release me, let me go!” to you.

       If you’re guiding another person through this process, verbally walk them through breaths 4 through 10 just as you did with breath 3.

       After just these 10 slow breaths you’ll probably find that you feel much better than you did—even though this may take you only 3 or 4 minutes. If you (or the person you’re helping) are still quite upset, then use the process again with the next 10 breaths, using         the releasing physical tension process you began with breath 3 in all ten breaths.

       The key insight with this process is that the mind-body connection works in both directions. When you’re upset, you tense up your body—automatically. To become less upset, as you relax your body consciously, in turn it relaxes your mind.

© 2021 by Victor Daniels. 

You’re welcome to share this with whomever you wish so long as no charge or profit is made from doing so. Inclusion in any electronic or hardcopy post or document for which a charge is made requires consent of the author. 

MUDRAS AND MOVING MUDRAS

MUDRAS AND MOVING MUDRAS

MUDRAS AND MOVING MUDRAS

This is small yet useful way to help maintain focus of your attention while you meditate. It can help you keep your mind from rambling around when that’s not what you want to do. It’s an alternative to the “visual splitting” described in another blog. Actually this is simpler and more basic.

A mudra is a hand position of a kind used by both Budhist and Hindu meditators. The position of palms together and fingers pointing upward used in Christian prayers and also those of many other spiritual traditions is a mudra. Its meaning is a communication with the divine (which might or might not actually happen, depending on your state of consciousness.) This prayer mudra is called the atmanjali. In some cultures it’s also used as a sign of respect or gratitude —especially Japan and India.

Another popular mudra is the jnana mudra that symbolizes opening the heart to the wisdom of heaven. You’ve probably seen a statue of the Buddha sitting cross-legged with his palms turned skyward on his legs and the thumb and index finger of each hand touching. Or you can use the thumb and middle finger.

If you’re in public and you want to meditate without looking obvious you can turn the jnana mudra upside down as shown in the third of the three pictures with this blog. Long ago I started sometimes doing that after I was using the jnana mudra while sitting against a pillar meditating as I waited for a train in a crowded railway station waiting room in which all the seats were gone. I didn’t want to move until my meditation was finished.Some people thought I was begging and dropped coins into my hand. After that I started turning the jnana mudra upside down in public. I call that the invisible mudra. All others can see is your knuckles.

There are many mudras. You can find entire books about them. These three are enough for me.

Maintaining a mudra can help keep a clear centered mental state. In the Zen tradition if your thumbs droops instead of keeping your mudra almost circular it’s a sure sign that your mind has  wandered.

For me with my typically busy mind a mudra wasn’t enough. I could maintain one while my mind wandered. Eventually I realized that I could pair a slight movement of my mudra with my breathing. That is, move my thumb and finger apart slightly (or in the Zen mudra my two thumbs apart) as I breathed in and then let them touch again as I breathed out. And so on over and over.

What’s happening there? With more of my mind anchored in paying attention to my meditative practice, less of my attention is available to go wandering. It works for me.

But it might not work for you. Try it and see. If it does, great! If not, if you find the slight separation and touching in rhythm with your breathing distracting rather than helpful after you’ve tried it for a couple of weeks, you can use a mudra with no movement instead. I suggest at least that.

Unless you don’t need it at all. Some people (but not many) can fairly easily keep their mind focused in present awareness of just one thing, such as their breathing. Pure mindfulness.

 If that’s not you, then a basic nonmoving mudra may serve you well. If you try that and your mind still jumps around a bit, then a moving mudra may be just right for you.

If even that isn’t enough — if you’re one of those people with a mind that tends to dance around everywhere (like me) then you can try using both a moving mudra and visual splitting together. Doing that is a complex enough task that it leaves less of your attention available to go wandering. It anchors more of it in the here-and-now. Or in closely focused contemplation, if that’s what you want to do.

(photo with this blog is from Matrix Meditations by Victor and Kooch N. Daniels, available as both an e-book and hardcopy.)

© 2021 by Victor Daniels. 

You are welcome to share this with whomever you wish so long as no charge or profit is made from doing so. Inclusion in any electronic or hardcopy post or document for which a charge is made requires consent of the author. 

VISUAL SPLITTING IN MEDITATION

VISUAL SPLITTING IN MEDITATION

this can be used as a focal object in visual splitting

 

VISUAL SPLITTING IN MEDITATION

Visual splitting is an enhancement that can be used with many meditation methods (rather than a meditation technique in and of itself). This might seem like an odd place to begin this blog, rather than starting with a basic method for beginners, but I’ve been a little slow at getting going on it so I decided to go with whatever energy moves me when I sit down to write. I intend to post one item about meditation each week.

The overall idea with visual splitting is that if you have one or more “markers” that tell you when you’re maintaining your meditative focus and when you’re not, then it’s easier for you to maintain that focus. This (and other such markers) is something you can do with any meditation that involves maintaining awareness of your breathing – especially any kind of breath-counting or any mantra meditation that includes breath awareness.

I wrote this last week just after a morning meditation that included visual splitting. I was sitting on the balcony where we were spending a few days near Anaconda, Montana. Beneath the balcony is a stretch of well-watered common-space backyard lawn and beyond it several one-story houses just a few years old. Visible above their very new-looking gray roofs, about half a mile away a range of medium-height green hills rises up to meet the sky which was light morning blue with streaks of wispy clouds. The hills are covered with a mixture of dark green trees and bright green grass. Hidden behind them, invisible from where I sat, are high peaks of the continental divide, still covered with snow on that early June day.

My basic meditation practice that morning was a breath-counting method derived from Kriya yoga. My attention wanders easily. To counter that I like to add one or more extra elements to maintain focus. I often use visual splitting because it makes it quite obvious when my attention has drifted. Even when I want to let it drift and see where what comes to mind I like to begin with a few minutes of concentrative focus. Visual splitting helps with all of that. I choose a visually distinctive object at least six feet in front of me if it’s small, such as a candle or flower, and as much as a few hundred feet away if it’s large—such as a tree or telephone pole.

That morning I chose a sort of square box attached to the gray wall that faced me on a house about a hundred feet away. Here’s the method: As I inhale, I unfocus my eyes so that the object divides in two and then the two objects grow wider apart as I continue to breathe in. When I’ve inhaled fully, the now-distinct two visual images of the object are as far apart as my unfocused eyes can move them and hold them. Then as I exhale, I gradually let my eyes move back to refocus and as I do the two images of the object come closer together. When I’ve exhaled fully my eyes are completely focused and I’m looking at a single sharp image – i.e. the object as it “really is.”

With the next breath I repeat the process, the object splitting in two and the two images moving apart as I inhale, then moving back together to become a single object as I exhale. And so on with every succeeding breath for the entire meditation. That morning I began with the gray box on the wall, and as the meditation proceeded I found that a white stripe along the bottom edge of the roof also began to split in two and move along with the boxes. Ah, an exciting added attraction!

At some point when using this technique I usually find that the object is no longer splitting into two images but during the whole cycle of breath I’m just watching the one image. That’s a signal that I’ve lost my concentrative focus! My attention has drifted into some kind of rumination on this or that or the other thing. Then I notice where my mind has traveled and ask myself whether it’s something I need or want to think further about. If so I make a mental note to use it as the basis for a contemplative meditation at the end of this session or to think about it later in another way. For years I used to keep a notepad and pen by me during meditation because I often forgot those important moments of insight. Now I less often need the notepad. But if my mind has drifted somewhere of no great importance (as is most often the case) then I simply bring it back to the visual splitting. Inhale-the images move apart. . . exhale, they come back together. . . and so on for the entire meditative session.

Try it now. . .

Maybe you just tried it and it didn’t work. The object you chose stubbornly refused to separate into two images. Fortunately it’s not too hard to learn to do it. Here’s how:

Touch your nose with your finger. Look intently at that finger. Gradually move it away from you until it’s about a foot and a half from your nose. What happens? Probably you get a really good look at your finger. No big deal, right?

Let’s do it again. This time, keep your visual focus tightly on the tip of your nose. Move that finger out as before, but look at your nose rather than your finger. The finger is just an object in the background. You don’t care what it looks like but you really want to see every detail, every spot, every flickering of light and shadow, on your nose. Keep that nose in total focus. As you do, you’ll find that when your finger gets to be about six inches from your face there will be two of them. As you move your hand farther away the two fingers will move farther apart, so that when your hand is about a foot from your eyes your two fingers will be something like three inches apart. But keep looking at your nose with the fingers just a secondary image in the background. When you’ve extended your arm as far as you can, the two fingers will be from four inches to a foot apart. SUCCESS!

Then keep looking at your nose and gradually bring your hand back toward you. Somewhere out beyond your nose you’ll see your fingers gradually moving together. By the time you touch your nose you’ll see just one finger.

You might have to try this on three or four separate occasions before you finally succeed. That’s okay. Eventually you’ll get it.

Once you can do it, pair the movement of your hand with your breath. Move your hand away from your nose and watch your finger become two and the distance between them widen as you breathe in. Then watch the two fingers come together and the distance shrink as they come together as you breathe out.

Got that down? Now set a flower, a bottle, a Mickey Mouse Club button or whatever else is at hand about a foot in front of you so that you’re looking straight ahead or slightly downward at it. Breathe in and make it separate into two images that move apart. Breathe out and let them come together. Do that for at least five minutes. (You can even use the picture of the candle that goes with this blog. Enlarge it on your screen and set it about three feet away from you.)

If you have trouble doing that, go back to the nose-and-finger method. Once you’re again successful with that, repeat the process in the paragraph just above. This time use your finger just like above and keep your focus on your nose if you need to and also be peripherally aware of your chosen object out beyond your finger. You’ll notice that the image(s) of the object (which you’re not focusing on because you’re looking at the tip of your nose) is moving just like the twin images of your fingers. Then keep breathing and looking at your nose and drop your hand so that your finger is no longer in the picture and you’re just noticing your chosen object’s image(s) move apart and together.

Once you can do that, choose a visually distinct object on the other side of the room and do the same thing. Then go outdoors and try it with a large object in the distance.

You can use this as an enhancement with any breathing practice that involves normal or deep slow breathing. (It’s no good with fast breathing techniques.) If you’ve already started your meditation session and you find yourself in monkey mind or drifting mind, you can add visual splitting right there in the middle of your session and it will probably help you focus.

 

© 2021 by Victor Daniels. Permission is granted to share. All publication rights require written permission.

 

An Introduction to Purposive Behaviorism

An Introduction to Purposive Behaviorism

EDWARD CHACE TOLMAN:

THE THINKING MAN’S RAT, or GETTING TO KNOW YOU, SAYS THE RAT TO THE SITUATION

AN INTRODUCTION TO “PURPOSIVE BEHAVIORISM

I. BIOGRAPHY

Tolman was the third child and second son of an upper-class new England family. His father, the head of a Massachusetts manufacturing company, had been in the first graduating class at MIT. A staunch believer in the puritan ethic of hard work and constant effort, one of his favorite mottos was “tend to business.” The father hoped his sons Richard and Edward would follow him into the family business. Encouraged by his wife, who had been raised a Quaker, he was also interested in social reform. Tolman/s mother was a warm and caring person who tried to instill in her children her Quaker values of plain living and high thinking.

Both sons were good at mathematics and both studied experimental and theoretical chemistry at M.I.T.. Richard avoided going into business by getting a Ph.D. and becoming a distinguished physicist. His career culminated in his work as an associate of Robert Oppenheimer on the atomic bomb project at Los Alamos. Edward later said he had gone to M.I.T. due to family pressure rather than because he wanted to. He read William James and transferred to Harvard. He studied philosophy and psychology and then spent a summer in Germany with the Gestalt psychologist Kurt Koffka.

At Harvard the laboratory specialized in nonsense syllable learning under Hugo Munsterberg. Munsterberg’s laboratory meetings at which students presented and discussed their research opened with a brief lecture which described introspection as the method of psychology; then the students and research assistants would present studies in which introspection was seldom used.

To Tolman, something did not seem quite right, especially since his fellow graduate students showed no inclination to transfer to Cornell where they could be instructed by the master of introspection, Titchener himself. His dissertation (Ph.D. 1915) was a study of retroactive inhibition. But Tolman preferred the course in comparative psychology taught by Robert Yerkes, in which Watson/s book: Behavior: An Introduction to Comparative Psychology was the text. This text dismissed the obligation to use introspection, and Tolman reflected that his memory drum experiments did not depend on introspection.

He started teaching at Northwestern in 1915. With war fervor mounting, he wrote an pacifist essay which resulted in his dismissal in 1918. But U.C. Berkeley offered him an appointment starting that fall, where he remained for the rest of his career. Just before world war II, after participating in an informal seminar with Hilgard and others under the leadership of two San Francisco psychoanalysts, he wrote a small book on motivation called Drives Toward War.

During the war he worked with Henry Murray and others in the offices of Strategic Services in Washington. After the war, in the HUAC days, he joined others and resigned from the Berkeley faculty rather than sign a loyalty oath. Shortly afterward he was reinstated and given special honors by the university. He gained a reputation for selflessness and kindness, and in his frequent debates in support of his beliefs showed a kind of humorous self-deprecation.

II. PRINCIPAL IDEAS

1. PURPOSIVE BEHAVIORISM, he called his approach in Purposive behavior in animals and men (1932). Since then he and others have called it a SIGN-GESTALT theory or an EXPECTANCY theory. In his writings Gestalt ideas play a prominent role.

An “EXPECTANCY” of Tolman’s sort has been called a theory of “what leads to what” –a theory of signs and guideposts. The animal “gets to know” a bit of the environment.

2. It was also a COGNITIVE BEHAVIORISM, in contrast to the S-R theories of Watson, Thorndike, Guthrie, Hull, and Skinner. Sometimes also called SIGN LEARNING.

3. It is a genuine behaviorism; It rigidly rejects introspection as a method. His references to consciousness refers to interpretations of observed behavior. Tolman did not accept verbal report “as a dodge to smuggle consciousness in through the back door.” He writes, “Every behavior act, in so far as its continued going off is contingent upon there proving to be such and such specific features in the environment, must be said…to cognize those features. …Whenever an organism at a given moment of stimulation shifts then and there from being ready to respond in some relatively less differentiated way to being ready to respond in some relatively more differentiated way, there is consciousness.” (Tolman, 1961).

4. His system is a molar rather than molecular behaviorism. Interested in the distinctive properties of an act of behavior, not the muscular, glandular, or neural processes that underlie it. In outlook, an independence from physiology, in sharp contrast to Pavlov.

5.PURPOSIVE means that behavior is regulated in accordance with objectively determinable ends. He rejected Watson/s behaviorism almost as vigorously as he rejected Titchener’s Structuralism, because Watson/s behaviorism was molecular and tended to neglect the problems of goal-seeking behavior. The particular movements involved are less important than the patterning; what the organism is getting at.

6. SIGN-GESTALTS. A concept originated by Tolman. He asserts, “The ‘figure on grounds,’ etc. of Gestalt psychology are always caught up into some larger whole (i.e. sign-gestalts), containing signs, significates, and means-end relations.’

He asserts that “an organism does not even just perceive, rather it always goes still further and “propositionalizes.”

III. BEHAVIOR AS MOLAR

1. GOAL-DIRECTED BEHAVIOR is always a getting-toward something or getting-away from something. Description of any behavior should include:

a) What the organism is doing

b) What it is trying to do

c) Where it is going.

The cat is trying to get out of the box, the carpenter is building a house or earning a living.

2. ENVIRONMENTAL SUPPORTS. Rats and people live in worlds of paths and tools, obstacles, and by-paths. How we use paths and tools marks behavior as cognitive as well as purposive.

3. THE PRINCIPLE OF LEAST EFFORT. There is a selective preference for short or easy means compared to long or difficult ones.

4. MOLAR BEHAVIOR IS FLEXIBLE (“docile”). In other words, it is teachable. If it is mechanical and stereotyped, like a spina! reflex, it belongs at the molecular level.

5. INTERVENING VARIABLES

Instead of an S-R theory, Tolman’s is an S-O-R theory.

a. An act of behavior is initiated by environmental stimuli and physiological states. (S) –(stimulus) the independent variable–

(0) –(for organism) Certain processes intervene the intervening variable–

(R) –(response) and Behavior emerges. The dependent variable.

The problem of psychological analysis at the molar level is to infer the processes which intervene between the initiation of action in the world of physics and physiology and the observable results, again in the world of physics and physiology. All the data are observable, so the system remains a behaviorism.

b. Intervening variables include such processes as cognitions and purposes, but these are inferred from what the organism does.

6. SIGN LEARNING. S-R theories imply that the organism is goaded along a path by internal and external stimuli, learning the correct movement sequences so that they are released under appropriate conditions of drive and environmental stimulation. It learns the “signs” (cues, stimuli) that tell it where it is and where can find reward. Thus it is sometimes called a stimulus-stimulus (SS) theory rather than a stimulus-response theory (SR).

Tolman’s Alternative: That the learner is following signs to a goal, is learning his way about, following a sort of map –in other words, is learning not movements but meanings. The organism learns a behavior route, not a movement pattern. Experiments were devised to compare these two alternatives.

7. REWARD EXPECTANCY. Tinklepaugh’s (1928) study hiding banana under cup. When a lettuce leaf was secretly substituted and the monkey found it, the monkey appeared disturbed, rejected the lettuce, engaged in search behavior as if looking for the banana. Other such studies have replicated the result. (

Also, the PLACE LEARNING experiments show that the learner does not move from start to goal according to a fixed sequence of movements, as Watson and Hull would predict, but can appropriately vary behavior under changed conditions, as though he II knows where the goal is. II

One example was the cross elevated maze. The response learning group always found food at right; place learning group always at same place. Place-learning group learned much faster, and some animals in the response-learning group never learned.

Another study: Tolman & Honzik: 3 paths. When shortest was blocked, the went to second shortest.

In “HYPOTHESES IN RATS” Tolman concluded that in a 4-choice maze the animals adopted systematic modes of solution, the choices somewhat tentative, so that one mode would be rejected for another if the first one didn’t work.

In VICARIOUS TRIAL & ERROR LEARNING, there was vacillation at a choice point before the animal “committed” to a choice. This apparent active comparing of stimuli seems to Tolman to support his view that perceptual and cognitive processes have strong roles in learning

8. THE CELEBRATED “LATENT LEARNING” STUDIES. These showed that learning does not depend on reinforcement, but can go on in its absence and only show up when reinforcement is introduced. Free exploration can be as effective as many previously reinforced trials.

There were SEVERAL KINDS OF LATENT LEARNING EXPERIMENT

1. Unrewarded trials with later introduction of relevant reward. Tolman & Honzik used a 14 unit multiple T-maze. The rat couldn’t return when it had successfully gone into next segment. Rats fed at the end did better than those not fed, but unfed rats had a sharp jump in performance when they started to get fed.

2. Free exploration followed by reward.

3. Location of incentives learned under satiation and tested under relevant drive.

4. Location of incentives learned under strong irrelevant drives. These pointed to the role of attention. If a rat was thirsty, for example, it was not so good at learning the cues that told where food was. We can infer that it was paying attention to cues that told where water was, and that the strong direction of its attention toward finding water interfered with becoming aware of where the food was.

CENTRAL TO TOLMAN’S VIEW: REINFORCEMENT IS NOT ESSENTIAL TO LEARNING Tolman took great pains to protest against reinforcement as essential to learning.

Notice: this is different from saying that it cannot play an important role in learning. Tolman: One role of motivation: It affect which features of the environment you pay attention to, and therefore what is learned. He used the term EMPHASIS rather than attention

9. THE DEBATE OVER EXPECTANCY VS. HABIT. Tolman/s view has been characterized as a “what leads to what” theory, a theory of signs, guideposts, and behavior roots. The theory is that with repeated experiences, the probability is learned that the given behavior will lead to the expected end result. The result is faster running and elimination of going down blind alleys exactly as if a habit were being strengthened by reward. It is not so easy to distinguish between these two views. The latent learning experiments were crucial here.

10. PROBABILITIES AND WEIGHING. In one study the rats were rewarded on one side every time and the other side half the time. Then they preferred the sides about 3-1 for rewarded. But if the partial reward side was “dangerous” on half the trials (shock) –then forget that side. Analogy to daily life: You go into store with a 1 in 10 chance of getting the merchandise you want, but you are less likely to take a flight with a 1 in 10 chance of crash. Discriminated probabilities are weighed in regard to the kind of likely consequences before they emerge in action.

3. CONFIRMATION. If an expectancy is confirmed, its probability value is increases; if not, its probability value is decreased (i.e. it undergoes extinction)

V. TOLMAN’S LATER (1951) MODEL was obviously influenced by Kurt Lewin. Thus we see important influences of Gestalt thought on Tolman throughout his career, and in turn he used them in his own unique ways.

1. The three chief intervening variables are:

(a) The need system. Needs arise through physiological deprivation of psychologically defined drive conditions.

(b) The belief-value matrix This includes learned categorizations and differentiations about environmental objects.

c) The behavior space in which a “locomotion” takes place. is a space of objects in various places as perceived by the actor. or as it is expected to be when perceived at a given moment. These objects have positive or negative valences and the actor is attracted or repelled by them.

REFS: Tolman, Behavior & Psychological Man, 1961 (Univ. of Calif. Press); Hilgard, Ernest R. Theories of Learning, 1948 (Appleton, Century, Crofts).

 

 

How Many People?

How Many People?

75 new cities of a million people each. That’s what the world’s annual population growth adds up to. (Meanwhile rising seas, extreme temperatures, and a surge in natural disasters are reducing the amount of livable land all around the world.)

            “No problem,” some people think. “If we eliminate the big gap begtween rich and poor there will be enough to take care of everyone.” Nice talk. With no evidence, no data, no knowledge of demographics or ecology, and no thinking-through of their own. Just repeating something they heard or read in the corporate media.

            If you’re an American, kindly look at the map and think about where in the United States you propose to put those 75 cities of a million people each. If you’re a European, think about where in Europe you propose to put the 75. (Keep in mind that Europe is already very densely populated, and the less heavily populated parts of the U.S. are either a) inhospitable, like huge swaths of desert that have minimal water; or b) agricultural areas that are already part of the ecological footprint that feeds big cities—and that are getting poisoned fast by heavy use of herbicides, pesticides, and fertilizers and by feedlot livestock piss and shit.  

            As it happens, the 75 million new people every year are spread out all around the world. So they’re not so disturbing to the U.S. and Europe (except for sending floods of economic refugees toward them), but they do contribute to hunger, hardship and extreme poverty in the world’s less industrialized regions.

            Oh, and there’s this: That 75 million is just in one year. There are the equivalent of 75 million new cities in the world every year between now and 2030. (Do the math!)  How could we be so mistaken and complacent about the effects of skyrocketing world population? There are at least three reasons. 

First, politicians and big business bosses everywhere keep telling us that we need more people and production to have the gloriously prosperous future we all want.

Second, the media keep telling us, “Birth rates are declining all around the world.” They forget to mention that since the world’s population keeps growing, the growth rate can drop but the total number of people keeps rising, because as the population base gets larger, the rate of growth can decline, yet produce a greater total increase, because the basis on which that rate is figured is greater. Confusing growth rates and total growth is a key error.

Third, very few people think about demographic momentum. Today there are so many young people that if every couple in the world had just enough children to replace themselves, it would take from 50 to 70 years for Earth’s population to level off. A young population has a built-in engine for growth because so many people are entering or soon will enter their childbearing years. Young parents live alongside their children and even their grandchildren. It can take a half century before they reach old age and start making large contributions to the death rate. So even if they all have just two children, they can more than double the population. A population that has been growing rapidly keeps on expanding long after its birthrate has dropped to replacement level.

To keep this from getting to long, I’ll just barely mention carrying capacity. Ecologists tell us that if everyone in the world had the same consumption level as the average American, it would take three more planets the size of Earth to support us all. Actually we have to think about the carrying capacity of each place in the world. In some regions it depends on foot. In some it depends on water. In the U.S. some folks might argue that it depends on how many cars there’s space for on the streets at rush hour. That’s another whole blog.

How can we possibly deal with today’s overwhelming population growth? I suspect that if the world diverted just one percent of its war machine spending toward that end it might be enough to accomplish it. Five percent? You bet.

That’s not a plot to have more white people and fewer others in the world. Everybody of all nations and colors will benefit by not having more and more people competing for increasingly scarce resources.

Except, of course, the big bosses  and other very wealthy folks who get rich off others’ misery. It’s extremely important to deal with that issue. It’s also extremely important to radically reduce population growth. The two agendas are not opposed. They go together.

The Truth Will Set You Free — But First it Will Piss You Off!

The Truth Will Set You Free — But First it Will Piss You Off!

“THE TRUTH WILL SET YOU FREE – BUT FIRST IT WILL PISS YOU OFF.” (full disclosure: I saw the line on a t-shirt.)
Imagine that you have a police detective in your mind who tools around in a patrol car, or rides through your neural circuits on a motorcycle, or even walks around inspecting your mental territory with a magnifying glass like Sherlock Holmes. Upon finding a thought or feeling that’s forbidden, the officer writes out a citation that says, “Forget it.”

Where does that inner surveillance of your beliefs, attitudes and actions come from? You may have learned as a child that if you revealed thoughts that were forbidden, it meant punishment or loss of love from the adults who cared for you. Or that you’d get ridiculed or beat up by the kids down the street, or by the school bully. So your inner police siren jolts your mind into thinking something different. If you’re like most people, you have a whole collection of such mental tactics.
So you make mistakes that cause you trouble. And if enough of the rest of us have ideas and feelings that similarly make us act in ways that harm ourselves or others, we can do major damage to our families, our communities, our country, and even the world.

All that’s part of what counseling, psychotherapy, and some spiritual practices are for. They’re to help people replace old ways of acting they formerly needed to protect themselves or others, but don’t any more.

Here’s a thumbnail summary of reasons we sometimes make avoidable (or even tragic) mistakes.

1. If we were punished in the past when we refused to act or feel as others wished, at some subconscious level we recall the old punishment, feel the old fears, and avoid thinking or acting that way now—even when its exactly what we need to do. A similar pattern can occur when we’re afraid we won’t get something we need or badly want.
2. We deny realities many others can see because of “everybody knows” attitudes held by people around us. These attitudes are passed along to us by others in our “reference group” – that is, everybody with whom we compare ourselves. Most of us want approval.
3. We want to feel like hotshots. We think that if we admit that someone else is right and we’re wrong we must look stupid. Actually, the opposite is usually true. Flexibility of mind leads us to be right more often than wrong.
4. We think that if we admit that we were wrong about something and change our mind about it, we’re defective. This is egocentrism that makes us dumb. When we’re willing to notice what’s actually going on now—inside us, outside us, or both–we become smarter. The effects are usually more positive than when we slide into self-deception.

In some ways we’ve all been brainwashed. The plutocrats and overlords of every culture and country spin myths that help them keep their special privileges. “Half a truth can be a great lie,” noted Benjamin Franklin. We can learn to see through such mental smokescreens.

Many of the lies we tell ourselves (our acts of self-deception) serve the useful end of helping us feel better. We protect or inflate our egos and assuage our insecurities by pretending to be more capable or knowledgeable than we are. We refuse to admit, for instance, that we might be or might have been wrong about something. As a result, often we end up super wrong.

But how, you might wonder, even if you’re sharp enough to notice that you’ve been snared by some dogmatic belief system, can you step outside it and think for yourself?

Truly wanting to do so is a good start. Developing the ability to hear what you’re inwardly telling yourself is a next step.

Of course we all have our pet peeves. One of mine is self-righteousness: “I’m good and righteous and
you’re bad and wrong and maybe even evil and controlled by Satanic forces.” A person who’s feeling or acting self-righteous fancies himself or herself better than others who think or act differently, or who look or sound different. When that includes you, you may not even notice it. You think you’re just in touch with reality. Blaming, finger-pointing, and even insults are often flaming arrows that show that we’re probably projecting—thinking we see in others the things we don’t want to recognize in ourselves.

It’s easier, writes James Hillman, “to discover yourself a victim than admit yourself a perpetrator.”13 After all, we want to think we’re good people who are doing the right things. Recognizing damage we’ve done, are doing, or are thinking of doing is an advanced stage in psycho-spiritual growth.

Can you be that conscious? Are you willing to work to develop your ability to see and hear your own projections? If so, welcome to a better life!

Barbara Boxer vs. the Land Skinners

Barbara Boxer vs. the Land Skinners

 

 

Senator Barbara Boxer (r) with singer-songwriter Carole King

Not long ago I picked up retired Senator Barbara Boxer’s book The Art of Tough. I like Barbara. She was my district’s Congresswoman and then my Senator. And one of the most resolute fighters for environmental causes in Congress. I read through part of her book, then was distracted by other matters. A few days ago I opened it again. I’d like to quote her at as much length as “fair use” allows:

 ‘In all my years in public life, not one person, Democrat or Republican, has ever come up to me and said: “Barbara, the air is too clean and the water is too safe.” What used to be a bipartisan consensus issue has become a divisive partisan one. The Republican Party that used to stand for environmental protection now stands with the powerful polluter lobby. . . on a mission to derail an American value that their party once championed. . . .

       “Republicans took over the House in 2011. I was forced to spend far too much time burying their anti-environmental amendments—almost one hundred of them within just two years—that would weaken toxic waste laws, clean air laws, safe drinking water laws, the Endangered Species Act, and virtually every other strong, protective environmental law.

       “They’ve tried to derail our landmark laws through the back door. I fear that’s their continuing plan, since they can’t possibly come straight at these laws. Clean air and water are just too popular among voters for any politician who wants to get re-elected to oppose them openly. So the big-polluter–controlled Republicans try to starve the Environmental Protection Agency, weaken enforcement, and roll back American leadership on the environment around the world in every way possible.

       “The word they substitute for “rollback” is “reform.” The word they use to undermine the word “protection” is “regulation.” These Republicans title their anti-environmental bills in such a way that you would never know what they’re really about. For example, the Clean Air Strong Economies Bill, S-2833, introduced in 2014 by John Thune, the Republican senior senator from South Dakota, actually freezes the EPA from improving air-quality. . . .And my favorite—S-485, The Clear Skies Act of 2003 by Senator Jim Inhofe, senior Republican senator from Oklahoma, permits increased air pollution by millions of tons over the EPA’s scientists’ recommendations and also delays enforcement of smog and soot pollution standards. Makes you sleep better at night, right? . . .

     “One of the harshest battles I have ever had to endure involved protecting us all from harmful chemicals. This is a story of deception, manipulation, special interest influence, and the revolving door. . . It has been lonely to take on a lot of these battles. Standing alone, all by yourself, isn’t a lot of fun, but there is no choice once you decide what is right. You must go forward. At least that is how it is for me.”

How did what Barbara describes happen? How did a political party that once supported a national consensus to clean up polluted air and water all across the land abandon that goal and sell its soul to polluters? How did it justify taking a wrecking ball to forty years of work to move the nation away from a dark nightmare of smoggy air, acid rain, and sewers and industrial waste that emptied into waterways, and toward clean air, swimmable rivers, and conscientious cleanup of poisonous wastes?

You might reasonably wonder, “Is the Republican Party really doing all that?”

It is. Even Richard Nixon, who resigned from the presidency in disgrace, appointed a decent, principled man as Environmental Protection Agency Administrator. Bill Ruckelshaus looked at the burning oil slick on the Cuyahoga River where it ran through Cleveland’s industrial district and damaged two bridges (the nationwide joke was “Cleveland, city of light, city of magic”), and he resolved to move the nation onto a different path. A generation later the Cuyahoga River and Cleveland riverfront had been transformed. Restaurants and taverns along the many times cleaner river became destinations for lunch and dinner dates. Politicians of both parties followed Ruckelshaus’ lead, until . . . .

Until the nation’s politics reached a point where election and re-election campaigns became so expensive that many legislators and appointed officials just plain sold out. Sold their sense of ethics. Closed their eyes and ears to whatever the big corporations that shoveled campaign money at them didn’t want them to see or hear. And tried to revoke, destroy, or reverse every law protecting nature that big business didn’t like. Barbara Boxer tells many stories about specific events and senators. And as the 20th century ended and the twenty-first began, Republican legislators and appointees found their hands so permanently zipped into corporate lobbyists’ pockets that, well, shucks, they just couldn’t seem to get them out. And by cracky, they plain old just couldn’t even think straight no more. As for what the people wanted? Baffle them with Bullshit and smoke and mirrors so they can’t think straight either.

Who are the major players in this movie? It’s an open conspiracy. A huge one, with many players and more money to push it through than all the gold in Scrooge McDuck’s swimming pool. How did it begin? We can trace its roots as far back as the Depression-era plot to overthrow Franklin D. Roosevelt and his pro-environmental agenda in a right-wing plot to stage a coup d’etat, dump Roosevelt, and set up World War I war hero General Smedley Butler as a puppet front man for the plutocrats. But Butler had integrity. He refused. The plotters were unmasked and arrested. Their movement went underground and stayed largely hidden until Ronald Reagan was elected. Then it burst onto the national stage with a vengeance. Reagan “reformed” the tax policies that had been little changed from FDR’s time through the administrations of Truman, Eisenhower, Kennedy, Johnson, Nixon, Ford, and Carter –the policies that were a foundation for the nation’s unprecedented prosperity during the post World-War II period.

Until 1980, when everything changed. Suddenly “Government of the people, more or less by the people, and more or less for the people” became “Government of the people, by the plutocrats, for the plutocrats.” Its goal was explicitly reversed from “prosperity for all the people” to “incredible riches for the few and tough shit for the many.” Reagan ripped off the solar panels that Jimmy Carter had put on the White House roof and trashed the auto mileage standards that Carter had enacted. Etcetera. The foundation for that historic reversal had been laid by Lewis Powell, who was a corporate lawyer and member of the Phillip Morris board of directors until Nixon appointed him to the Supreme court, where he was a champion of the tobacco industry and tried to suppress the evidence linking smoking to cancer. In 1971 he penned a lengthy confidential memorandum that was an anti-New Deal blueprint that outlined a program for big business and plutocratic Overlords to dominate U.S. politics. Wealthy heirs, CEOs, and self-styled “conservatives” who were actually extreme right wing anti-democratic radicals in disguise responded to his call. The Smith-Richardson Foundation, the Earhart Foundation, the Carthage Foundation, the Heritage Foundation, and Charles and David Koch and to an extent the Cato Foundation all pumped huge streams of money into the new right-wing agenda that Reagan made suddenly respectable. Not coincidentally it sought to eliminate almost all protections for the environment that interfered with big business’s ability to make make the maximum possible profits. I suppose this collusion ought to have a name. Powell is dead now and no one is more dedicated to the great Republican cause of turning the U.S. into a plutocracy (with the Big Lie ‘we are ever so democratic” as a cover story) than the Koch Brothers, so I reckon it makes sense to call the present Republican agenda “The Koch Plan.” Cut taxes on the rich and pay for it by trying to get rid of Social Security, etc. When allied with an international agenda of domination of developing nations by more developed, more powerful ones, and heedlessly poisoning our air and waters to make the richest even richer, this is called “neoliberalism.”

America had always had plutocrats, but not since the 1880s had they been so powerful or so in-your-face as the New Right became. The American Chamber of Commerce became a hired gun to help the corporate elite gut environmental regulation and skew the tax structure to make the rich richer and the poor poorer. That’s what it is today. (No my friend, it does not give a damn about your desire for clean air and water and unpoisoned crops and land.) ALEC, the American Legislative Exchange Council, began creating blueprints for taking over state legislatures, executive branches, and courts and sent them all over the country to be enacted by state legislators who could be bought far more cheaply than national legislators. Ever since the 1930s most Americans had loved Roosevelt and appreciated what he did for them, like guaranteeing bank deposits and setting up Social Security. But then came Ronald Reagan, with Powell’s memo in the background. Reagan was one of the most gifted public speakers in the nation’s history, with a sunny, optimistic, engaging attitude. But from his campaign to become president until he left office, day in and day out he pushed the Powell Conspiracy viewpoint out into the nation’s consciousness. His words were a constant harsh drumbeat telling the nation that government was bad and big business was good. He was the first of three presidents who appointed Environmental Protection Agency administrators who did everything hey could to destroy environmental protections of every kind, MOST ESPECTIALLY those related in any way to fossil fuels. (Bush Junior was was the second, and #45 never saw a blade of grass he liked unless it was on a golf courses.)

Starting with Reagan, the Republican Party swung into line behind the Powell Conspiracy party line. Environmentally, its agenda was “glorify coal and oil and tar sands energy production, to hell with nature, and deny the reality of every environmental concern.” Economist James McGill Buchanan followed Powell as an intellectual kingpin of the big business total dominance of America agenda. And in their view, “democracy was so yesterday.” But they used democratic words and phrases as cover stories for their destruction of its substance. Their real agenda is to dominate and win at any cost and have everything as they want it. “Democracy” serves as a convenient cover story to disguise what’s really happening. Above all, they’re dedicated to giving the fossil fuel industry everything it wants. Today almost every Republican in elective office has close to zero ratings from almost every environmental organization, and close to zero on all the environmental protection items followed by Project Vote Smart.

That’s where we are now. Along with one more item. Most of the Republicans who hold their party’s anti-environmental, plutocratic, male patriarchy, dominate-at-any cost agenda have managed to convince themselves that their program is virtuous and righteous. Some will even tell you that “God’s on our side” – just like Adolf Hitler, who made “Gott mit uns” one of his slogans. After all, how can they live with themselves if they acknowledge that they’re destroying the biosphere in which their children and grandchildren will live? And so they lie to themselves and to everyone else about what they’re doing, and about its effects on the natural world and on society. And they act self-righteous as they defend their lies.

That, my friends, is how some of the politicans Barbara Boxer once respected lost their souls. After all, if they repented of their sins and took a stand to protect and restore our lands and air and waters, and truly strive toward government “By The People and For the People” instead of “By the Plutocrats and Overlords,” who would put out the big bucks to pay for their re-election? What would they say to their deluded friends who follow the Powell-Buchanan-Koch-McConnell-Trump agenda? Who would invite them to cocktails or golf?

So make no mistake. The Powell plutocratic republican open conspiracy, with the Koch Brothers, ALEC, and the American Chamber of Commerce at its center is alive and well. (At least somewhat open. Never has there been as much secret money flooding into right-wing political campaigns, with no disclosure as to who it comes from. That ain’t no inclination toward democracy, folks. And it ain’t no inclination toward treating Mother Nature well. If that’s what you want and support, here’s hoping you like what you get.