A Train Without Rails

One way to really waste your time is reading on and on about mindfulness. And there is surely no end of long long long books books books offering a thousand lifetimes’ worth of answers about mindfulness. Complex, marketable, secular answers. Let’s set those answers and those long books on the shelf for now. When I was 18 years old, a scientist in Madison posed a question in the first half of a brief article. That question was Are questionnaire-based self-reports of mindfulness valid?

Now I’m 25 years old. Unresolved is ‘the questionnaire question’, but absolutely certain to me this morning was my own mindlessness. Here’s a small sample of the day’s distractions, brought to you from first-semester chemistry (via self report…validity to be determined):


11:15am Distracted by goal-flavored thoughts about writing a memoir of high quality, visualizing the steps associated with such a venture
11:15:30am Writing-thoughts bubbling up to account for the possibility or inevitability of memoir-thoughts
11:19am Anger-thoughts about institutional life, hot heated word-thoughts offering critiques of abusive power structures and their creations, which stemmed from thoughts about writing
11:24am What’s the best way to steal a lot of stuff from Whole Foods?
11:26am Anger-Argue thoughts about my old job, and the gross inability of my former boss to do her job (or live her live generally)


My intent for that 15-minute period was to simply write those thoughts that were most distracting for me. So when I noticed that my attention was unstable even for a moment, or that my mind’s eye had been occluded by some material other than coursework, I wrote down that material non-judgmentally and as it presented itself. It can be hugely valuable to understand and observe our consciousness without responding to or agreeing/disagreeing with it.

Do you have a wobbly attention span? Are you seeking more FOCUS? Go back to the shelf, pick up those conversations about secular mindfulness, and have some Mental Training™ today!


pictures, shapes and patterns <3


“Synesthesia” was a word that had never entered my vocabulary (or perhaps even my eyes or ears) before age 16. But the first time that the concept encroached on my consciousness it felt immediately familiar, to the point of utter, unquestioned normalcy. My sister was sitting next to me on the couch explaining that her friend at school had a bizarre tendency – an automatic habit of associating letters or numbers with colors, and quickly rattling off the sequence of colors associated with names or other words. I was struck (But Casey, you’re just blue-blue-red-green-yellow!) and a quick Wikipedia search showed both of us that I definitely had synesthesia.

2 or 3 years later during my freshman year in college I stumbled upon this documentary. If you’ve never seen it you really should- Daniel Tammet is a remarkable human being and a living window into the world of the brain. And he seems really nice too! I’d actually seen this film once in my early high school years and nearly forgotten about it. I watched this scene with Tammet’s magical description of his synesthesia on the very same day that I declared my neuroscience studies major at Macalester. It’s been 7 years and watching this still sends shivers up and down and back up my spine.

(and 7 years later, the example photo on the Wikipedia page – to roughly demonstrate the experience to non-synesthetes – is still the same! check it out below)


field notes (9/24/17)

It’s worth questioning the distinction between the eater and the eaten. My sense of self is always adjusting in my head, and there are pretty much 2 assumptions that always underlie these feelings-of-me. The tight link between these two assumptions could most definitely be compared to an ongoing relationship. There is first the breadwinner: the thought of myself as a bag of skin. A self-contained, 3 dimensional bag of blood and bones, with a set mass and defined perimeter. This conception floats around in my head with a deep emotional attachment to another thought, which is a loving housekeeper and servant to the first. This is the thought of myself as something that eats. My separate-self must ingest or imbibe other objects in order to maintain the organization and mass of my bag of blood and bones, and this bag is comprised completely of these other objects. These beliefs – I exist in a bag of skin, and I consume various items to persist in this bag of skin – are wed in certainty, and forever monogamous. Right?

But every now and then these two concepts get separated during my thinking process, which opens the door to all sorts of extramarital troubles. This occurred just moments ago. At this morning hour my priorities are simple: coffee and cats. Getting some cuddle time with the boy cat, who is a quite the handsome fuzzy fellow, is always a plus. So here I sit with him. Moments ago I observed him become briefly entranced by the sound of a bird outside. Cuddle time interrupted. His head twisted towards the window, with an undeniable erectness and stiffness emerging in his spine, and his paws suddenly tightening. No doubt an image of killing projected brightly into his brain. This distraction-via-outside-stimulus got me thinking. Why was he looking out the window? Or, What compelled him to respond to the bird, but not to me? 

This brought into my caffeine-soaked brain tissues a series of thoughts. A hungry cat is nothing special, but to wonder about it started to produce some strange thoughts.The formation of these thoughts was rapid, fleeting, and took on (as they normally do) a sort of dialectical and verbal nature. A common sense nature. Well, he’s a cat, so of course he looks towards the sound of a bird. Cats like bird. He’s hungry. If only he could stuff that bird into his mouth he could persist in his current form.

So immediately there was the image of my cat as an individual object, worthy of categorization and distinction – and also the image of it as an eating thing. Our long-term couple described above. These star-crossed assumptions comprised a sort of single, coherent reality. And yet there was a whispering and wondering – a suitor sitting at the end of the bar, asking – about why this cat turned his head. At first the circumlocution seemed without cause, and without direction: A cat looking towards a bird-sound is a natural thing. It is programmed into the cat via its experience and is therefore expected. Cats grow up experiencing birds, learn to associate them with pleasurable things, and then adjust automatically to the stimulus.

Then my thoughts stopped for a moment. They resumed.

But he has never clutched a bird – held a bird – caught a bird. He has also likely never seen this type of bird in the flesh: after all, he has been an indoor cat all his life.

Suddenly the two assumptions referenced above came to mind [Cat-as-separate entity, cat-as-an-eating-thing], and their union was threatened. The realization that my cat had never previously observed or experienced the consumption of one of these birds outside wedged itself uncomfortably in my mind, at first trying to be distilled and clarified in the presence of my presumptive framework. But soon it all fell apart – if my cat had never had this experience, one might think that cat-as-separate entity (and that eats) would not be motivated to respond to this stimulus. Surely if I feed and cuddle this cat morning after morning he would be more naturally inclined – based on his experience – to direct his attention towards me, bird-sounds notwithstanding. But he looked at the bird. The bird’s call, upon accessing the inside of cat’s brain, elicited a very specific response. Just for 1/2 a second. The bird was in him, despite never having been in him.

This is true of most stimuli. But.

There are roughly 13,109,553,920,105,377 stimuli that could have gotten this cat’s attention, and it was this single one that did it. So the existence of this cat in front of me must be presupposed by another thought, or assumption – that perhaps this cat can respond to birds without having experienced them. And these animals, remember, are assumed to be two separate objects. That means that this cat, in its essence – in its skull (which, remember, is contained in its bag of blood and bones) – comes pre-programmed with bird-ness inside of it. In the absence of any contact this one object still has a sharp and distinguishable resonance with the other. The cat’s behavior is non-distinct from the bird’s behavior.

Suddenly my two primary assumptions went from holy matrimony to a state of conflict and near-divorce. So if part of this stimulus, or some type of framework to respond to this stimulus, comes pre-programmed in the cat……then some inside-bit of the cat’s head is specifically and uniquely tailored to the bird-sound. And that bird-sound is only one of 13,109,553,920,105,377 stimuli surrounding the cat. So perhaps cat and bird are non-distinct, and the act of eating ought to be considered not a linkage of two separate objects, but a continual adjustment of one single object. The cat and the bird are a single object, and the void space between them is the hand that will soon serve a growling stomach.

The loose definition of a living being as being bound by a bag of skin had, as an assumption, offered no prescriptive value to my experience of watching my cat listen to the bird. But soon the loose definition of a living being as bound as a bag of skin had lost its value as a representative tale, and was replaced by ambiguity. Now I cannot tell if the bananas and Cheerios in the kitchen (yet uneaten) are truly separate from myself – after all, they will both be inside of my bag-of-skin in a matter of minutes. The breakdown of the separation between self-and-other offers no clear route ahead, and is more of a fancy folly than a scientific analysis. The circumlocution around these concepts has become tiring. Just ask yourself if it’s possible that the surrounding room-house-street-block-city might not be a part of your extended anatomy, and one that is as alive as you, rather than that you are a single bag of skin operating independently within that non-living framework. #EndRant

they stole my idea

once as a freshman in college I found myself scribbling about the ways that consciousness might arise randomly under certain circumstances. our brain surely evolved under completely random circumstances – so we are at least one random arrangement of atoms that has a sense of self. so maybe other arrangements of atoms pop into existence every now and then that also have a sense of self – and maybe those arrangements are not necessarily brains, or even living.

it’s easy to think that brains are necessary for consciousness. but maybe not. sure, we’ve got a brain with tons of chunks and parts – but if none of those parts are in and of themselves conscious, and if we are relatively complex life-forms that evolved randomly….then perhaps less-complex (non-living) forms that evolved under the same random processes might briefly or spontaneously become conscious.

for example – should consciousness be introduced when a physical system has _________ characteristics, and should those characteristics be emergent in more systems than simply brains, then it’s possible that little selves are emerging and disappearing all over us very quickly all the time.

then i stumbled upon the Boltzmann Brain concept online and realized my idea was not innovative whatsoever. but it’s cool to think that someone reached the same odd conclusion/paradox so long ago.

≈[almost equal to]


From September 15th – October 22nd of 2017 a fantastic play is show, show, show, show, show, show, show, show, show, show, show, show, show, show, show, show, show, show, show, show, show, show, show, show, show, showing at the Pillsbury Theatre in Minneapolis. You should go. [what would it be like to do the same show 26 times in 5 weeks? whoa!]

Self-indulgence seemed to be the theme here.

It was written by Janas Hassen Khemiri and was perhaps the most creepy/dark/effective/funny/great/hedonistic/individual portrayal of money, greed, and desire I have ever witnessed. The space at the theatre was simple, and the actors – often embodying various attitudes or inner urges experienced by the actual “scripted”/”real” characters – flowed through and beyond the set with humor and ease. One single actor might represent three neighborhood goofballs over the span of 2 minutes – at another moment, 2 actors might represent 1 single goofball’s inner dialogue. Very cool work & had me scribbling on my mini-paper-pad thing excessively throughout the show.

DESIRE. This goal-oriented intoxicating desire reminded me for the entire 1 hour and 45 minutes of the nucleus accumbens and VTA. The performance felt like a clear demonstration of our inner desires for wealth and class and fancy items – walk in closets, perfume, champagne – and thus connoted the reward systems we all have in common. Of course those reward systems are best characterized as biological, as they operate on entirely passive, predictable, and commonly inherited forces. Much of the melancholy came from divisive attitudes and circumstances, and the passing of judgment. Greedy folks blaming other greedy folks for being greedy.

Are we all screwed? Maybe not. The consistency of this self-indulgence and other-blaming is what offered at least some comedic redemption for each character. If we’re all united in our humanity by greed it perhaps opens up the conversation about what to do about it. [The program offers several discussion questions, one of which is Do you identify with any of the characters? I identified with all of them, down to the yucky details.]

So what’s with greed? What’s with money? Thanks to the theatre & the playwright for getting at least my brain and a few others to keep wondering. Capitalism is our mutual problem as a society (especially in America), and maybe to be unified and identified as automata who are equally enticed by pleasure is the first step towards rewiring our nature.


what are the essential properties of consciousness?


Phenomenology, thought experiments and contemplation have in some instances provided valuable insights to physicalist forms of knowledge, i.e. physics or neuroscience. Not unlike Einstein’s successful attempt to access concepts in relativity through thought experiments, Giulio Tononi wants to create step-by-step definitions and images that allow theorization about the subject at hand: in this case, consciousness, subjectivity, selfhood, the feeling of what it’s like to be something.

Plot twist: he completely dodges a great question about unification of conscious experiences in the case of stroke patients. I’m not sure why he neglected to answer or even address that question directly.




it must be done physically

“It is as though we had an uncut diamond. We could not really say that it was worthless, or say it was something other than a diamond. But unless skillfully cut and meticulously polished, its diamond-nature might not be visible. The beautiful color and clarity which make it so highly prized would remain in the realm of potential. Of course, we might sincerely believe it to be a diamond. We might even tell others, “This is a diamond and worth a lot.” Yet it would seem peculiar to say, “I don’t need to cut and polish this diamond. I know that it is a diamond, and that’s good enough for me.” Rather, we must cut that diamond and polish its many facets carefully in order that its lovely nature might be shared and enjoyed by all who see it. So it is with our practice. We don’t wish to make diamonds out of mud – we wish to properly appreciate what is already inherent.

But it must be done physically. Our whole practice rests upon a physical base, just as our lives begin physically. First we learn to bring our bodies into harmony – we learn to sit physically. Once that happens, we stop panting and gasping, and start to breathe easily, smoothly, and naturally. And as body and breath settle down and no longer create disturbances for us, we find that the mind itself is given the opportunity to settle into its own smooth and natural functioning. The racket and babble of our noisy minds give way to the clarity and naturalness of our true selves. In this way we come to know who we really are, and what our life and death really is. ”

Taizan Maezumi Roshi, Why Practice?