22
" 9. Random movements provide variation that leads to developmental breakthroughs. Monumental gains, Feldenkrais discovered, are made not by mechanical movement but by the opposite—random movements. Children learn to roll over, crawl, sit, and walk through experimentation. Most babies learn to roll over, for instance, when they follow something with their eyes that interests them, then follow it so far that, to their surprise, they roll over. "
― Norman Doidge , The Brain's Way of Healing: Remarkable Discoveries and Recoveries from the Frontiers of Neuroplasticity
26
" We have seen that imagining an act engages the same motor and sensory programs that are involved in doing it. We have long viewed our imaginative life with a kind of sacred awe: as noble, pure, immaterial, and ethereal, cut off from our material brain. Now we cannot be so sure about where to draw the line between them. Everything your “immaterial” mind imagines leaves material traces. Each thought alters the physical state of your brain synapses at a microscopic level. Each time you imagine moving your fingers across the keys to play the piano, you alter the tendrils in your living brain. These experiments are not only delightful and intriguing, they also overturn the centuries of confusion that have grown out of the work of the French philosopher René Descartes, who argued that mind and brain are made of different substances and are governed by different laws. The brain, he claimed, was a physical, material thing, existing in space and obeying the laws of physics. The mind (or the soul, as Descartes called it) was immaterial, a thinking thing that did not take up space or obey physical laws. Thoughts, he argued, were governed by the rules of reasoning, judgment, and desires, not by the physical laws of cause and effect. Human beings consisted of this duality, this marriage of immaterial mind and material brain. But Descartes—whose mind/body division has dominated science for four hundred years—could never credibly explain how the immaterial mind could influence the material brain. As a result, people began to doubt that an immaterial thought, or mere imagining, might change the structure of the material brain. Descartes’s view seemed to open an unbridgeable gap between mind and brain. His noble attempt to rescue the brain from the mysticism that surrounded it in his time, by making it mechanical, failed. Instead the brain came to be seen as an inert, inanimate machine that could be moved to action only by the immaterial, ghostlike soul Descartes placed within it, which came to be called “the ghost in the machine.” By depicting a mechanistic brain, Descartes drained the life out of it and slowed the acceptance of brain plasticity more than any other thinker. Any plasticity—any ability to change that we had—existed in the mind, with its changing thoughts, not in the brain. But now we can see that our “immaterial” thoughts too have a physical signature, and we cannot be so sure that thought won’t someday be explained in physical terms. While we have yet to understand exactly how thoughts actually change brain structure, it is now clear that they do, and the firm line that Descartes drew between mind and brain is increasingly a dotted line. "
― Norman Doidge , The Brain that Changes Itself: Stories of Personal Triumph from the Frontiers of Brain Science
28
" When we learn, we alter which genes in our neurons are “expressed,” or turned on. Our genes have two functions. The first, the “template function,” allows our genes to replicate, making copies of themselves that are passed from generation to generation. The template function is beyond our control. The second is the “transcription function.” Each cell in our body contains all our genes, but not all those genes are turned on, or expressed. When a gene is turned on, it makes a new protein that alters the structure and function of the cell. This is called the transcription function because when the gene is turned on, information about how to make these proteins is “transcribed” or read from the individual gene. This transcription function is influenced by what we do and think. Most people assume that our genes shape us—our behavior and our brain anatomy. Kandel’s work shows that when we learn our minds also, affect which genes in our neurons are transcribed. Thus we can shape our genes, which in turn shape our brain’s microscopic anatomy. "
― Norman Doidge , The Brain that Changes Itself: Stories of Personal Triumph from the Frontiers of Brain Science
29
" So many modern diseases, including heart disease, depression, cancer, Alzheimer’s, and all the autoimmune diseases (such as rheumatoid arthritis and lupus), occur in part because our body’s immune systems produce excess chronic inflammation. In chronic inflammation, the immune system stays on too long and may even begin to attack the body’s own tissues, as though they were outside invaders. The causes of chronic inflammation are many, including diet and, of course, the countless chemical toxins that become embedded in the body. Chronically inflamed bodies produce chemicals, called pro-inflammatory cytokines, which contribute to pain and inflammation. "
― Norman Doidge , The Brain's Way of Healing: Remarkable Discoveries and Recoveries from the Frontiers of Neuroplasticity
31
" One of the most important things Feldenkrais took from Kano and judo was the understanding of reversibility: actions, to be intelligent, must be performed in such a way that, at any given moment, they can be stopped or reversed—turned in the opposite direction. The secret was never to move—or live—compulsively. (Living or performing actions compulsively is the opposite of doing them in a differentiated way. The compulsive action, unlike the differentiated one, is always done the same way, and ironically, because so much mental effort is used, it is often performed mechanically, with little awareness.) "
― Norman Doidge , The Brain's Way of Healing: Remarkable Discoveries and Recoveries from the Frontiers of Neuroplasticity
39
" As he analyzed the areas that fire in chronic pain, he observed that many of those areas also process thoughts, sensations, images, memories, movements, emotions, and beliefs—when they are not processing pain. That observation explained why, when we are in pain, we can’t concentrate or think well; why we have sensory problems and often can’t tolerate certain sounds or light; why we can’t move more gracefully; and why we can’t control our emotions very well and become irritable and have emotional outbursts. The areas that regulate these activities have been hijacked to process the pain signal. "
― Norman Doidge , The Brain's Way of Healing: Remarkable Discoveries and Recoveries from the Frontiers of Neuroplasticity