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No Self, No Problem: How Neuropsychology is Catching Up to Buddhism (The No Self Wisdom) - Softcover
Buch 1 von 3: The No Self Wisdom
Inhaltsangabe
While in grad school in the early 1990s, Chris Niebauer began to notice striking parallels between the latest discoveries in psychology, neuroscience, and the teachings of Buddhism, Taoism, and other schools of Eastern thought. When he presented his findings to a professor, his ideas were quickly dismissed as “pure coincidence, nothing more.”
Fast-forward 20 years later and Niebauer is a PhD and a tenured professor, and the Buddhist-neuroscience connection he found as a student is practically its own genre in the bookstore. But according to Niebauer, we are just beginning to understand the link between Eastern philosophy and the latest findings in psychology and neuroscience and what these assimilated ideas mean for the human experience.
In this groundbreaking book, Niebauer writes that the latest research in neuropsychology is now confirming a fundamental tenet of Buddhism, what is called Anatta, or the doctrine of “no self.” Niebauer writes that our sense of self, or what we commonly refer to as the ego, is an illusion created entirely by the left side of the brain. Niebauer is quick to point out that this doesn't mean that the self doesn't exist but rather that it does so in the same way that a mirage in the middle of the desert exists, as a thought rather than a thing. His conclusions have significant ramifications for much of modern psychological modalities, which he says are spending much of their time trying to fix something that isn’t there.
What makes this book unique is that Niebauer offers a series of exercises to allow the reader to experience this truth for him- or herself, as well as additional tools and practices to use after reading the book, all of which are designed to change the way we experience the world—a way that is based on being rather than thinking.
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Über die Autorinnen und Autoren
Chris Niebauer earned his Ph.D. in cognitive neuropsychology at the University of Toledo, specializing in the differences between the left and right sides of the human brain. He is currently a professor at Slippery Rock University in Pennsylvania, where he teaches courses on consciousness, mindfulness, left- and right-brain differences, and artificial intelligence.
Visit him and learn more on his website: www.chrisniebauerphd.com
Chris Niebauer received his PhD in cognitive neuropsychology from the University of Toledo where he specialized in left-right brain differences. He has conducted research on consciousness, handedness, beliefs, and the sense of self and is currently an associate professor of cognitive psychology at Slippery Rock University in Pennsylvania.
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Introduction
Stop thinking, and end your problems.
-Lao Tzu, The Tao Te Ching (Stephen Mitchell translation)
Who are we? Why are we here? Why do we suffer?
Humans have grappled with these questions since time immemorial. Philosophers, spiritual leaders, scientists, and artists have all weighed in on them. In Western philosophy, the best answer to the question of who we are is that thinking is the defining characteristic of humanity There is no more concise example of this than philosopher Rene Descartes' famous statement cogito, ergo sum, or, "I think, therefore I am."
This reverence for thinking is in stark contrast to the tenets of Eastern philosophy found in traditions such as Buddhism, Taoism, and certain schools of Hinduism. These traditions at best advocate a distrust of the thinking mind and often go further to claim that the thinking mind is part of the problem rather than the solution. Zen Buddhism offers us the saying, "No thought, no problem."
The brain-powered individual, which is variously called the self, the ego, the mind, or "me," lies at the center of Western thought. In the worldview of the West, we herald the greatest thinkers as world-changers. But who is this? Let's take a closer look at the thinker, or the "me," we all take for granted. This definition will be essential throughout our discussion.
This "I" is for most of us the first thing that pops into our minds when we think about who we are. The "I" represents the idea of our individual self, the one that sits between the ears and behind the eyes and is "piloting" the body The "pilot" is in charge, it doesn't change very much, and it feels to us like the thing that brings our thoughts and feelings to life. It observes, makes decisions, and carries out actions-just like the pilot of an airplane.
This I/ego is what we think of as our true selves, and this individual self is the experiencer and the controller of things like thoughts, feelings, and actions. The pilot self feels like it is running the show. It is stable and continuous. It is also in control of our physical body; for example, this self understands that it is "my body" But unlike our physical body, it does not perceive itself as changing, ending (except, perhaps for atheists, in bodily death), or being influenced by anything other than itself.
Now let's turn to the East. Buddhism, Taoism, the Advaita Vedanta school of Hinduism, and other schools of Eastern thought have quite a different take on the self, the ego, or "me." They say that this idea of "me" is a fiction, although a very convincing one. Buddhism has a word for this concept-anatta, which is often translated as "no self'- which is one of the most fundamental tenets of Buddhism, if not the most important.
This idea sounds radical, even nonsensical, to those who are trained in Western traditions. It seems to contradict our everyday experience, indeed our whole sense of being.
This book will explore strong evidence suggesting that the concept of the self is simply a construct of the mind, rather than a physical thing located somewhere within the brain itself. Put another way, it is the process of thinking that creates the self, rather than there being a self having any independent existence separate from thought. The self is more like a verb than a noun. To take it a step further, the implication is that without thought, the self does not, in fact, exist. It's as if contemporary neuroscience and psychology are just now catching up with what Buddhist, Taoist, and Advaita Vedanta Hindu ism have been teaching for over 2,500 years.
This may be a difficult point to grasp, chiefly because we've mistaken the process of thinking as a genuine thing for so long. It will take some time to see the idea of a "me" as simply an idea rather than a fact. Your illusionary self-the voice in your head-is very convincing. It narrates the world, determines your beliefs, replays your memories, identifies with your physical body, manufactures your projections of what might happen in the future, and creates your judgments about the past. It is this sense of self that we feel from the moment we open our eyes in the morning to the moment we close them at night. It seems all-important, so it often comes as a shock when I tell people that based on my work as a neuropsychologist, this "I" is simply not there-at least not in the way we think it is.
On the other hand, this will come as no surprise to those who have studied Eastern religions and philosophical movements, since all of these take as a basic premise the idea that the self as we most commonly think of it does not exist. If this is true, one might then ask, what is left? This question is definitely worth pondering, and we will look at it later after we approach the idea of "no self' through the landscape of scientific findings that point to the unreality of the self and the possible presence of a different model of consciousness.
As I mentioned in the preface, the great success story of neuroscience has been in mapping the brain. We can point to the language center, the face processing center, and the center for understanding the emotions of others. Practically every function of the mind has been mapped to the brain with one important exception: the self. While various neuroscientists have made the claim that the self resides in this or that neural location, there is no real agreement among the scientific community about where to find it-not even whether it might be in the left or the right side of the brain.1 Perhaps the reason we can't find the self in the brain is because it isn't there.
Yet even if we accept as true that there is no self, we cannot deny that there is still a very strong idea of self. While neuropsychology has failed to find the seat of the self, it has determined the part of the brain that creates this idea of a self, and we will examine this in detail.
Why does all of this matter? In much the same way I found myself deep in suffering after the loss of my father, each of us will experience plenty of mental pain, misery, and frustration in our lifetimes. Mistaking the voice in our head for a thing and labeling it "me" brings us into conflict with the neuropsychological evidence that shows there is no such thing. This mistake-this illusory sense of self-is the primary cause of our mental suffering. What's more, I contend that it blocks access to the eternal, expansive thread of universal consciousness that is always available to us.
To be clear, mental suffering is different from physical pain. Pain occurs in the body and is a physical reaction - like when you stub your toe or break an arm. The suffering I speak of occurs in the mind only and describes things such as worry, anger, anxiety, regret, jealousy, shame, and a host of other negative mental states.
I know it's a big claim to say that all of these kinds of suffering are the result of a fictitious sense of self. For now, the essence of this idea is captured brilliantly by Taoist philosopher and author Wei Wu Wei when he writes, "Why are you unhappy? Because 99.9 percent of everything you think, and of everything you do, is for yourself-and there isn't one."2
The Structure of This Book
We will start by looking at the brain, its left and right side, and its effects on human...
Introduction
Stop thinking, and end your problems.
-Lao Tzu, The Tao Te Ching (Stephen Mitchell translation)
Who are we? Why are we here? Why do we suffer?
Humans have grappled with these questions since time immemorial. Philosophers, spiritual leaders, scientists, and artists have all weighed in on them. In Western philosophy, the best answer to the question of who we are is that thinking is the defining characteristic of humanity There is no more concise example of this than philosopher Rene Descartes' famous statement cogito, ergo sum, or, "I think, therefore I am."
This reverence for thinking is in stark contrast to the tenets of Eastern philosophy found in traditions such as Buddhism, Taoism, and certain schools of Hinduism. These traditions at best advocate a distrust of the thinking mind and often go further to claim that the thinking mind is part of the problem rather than the solution. Zen Buddhism offers us the saying, "No thought, no problem."
The brain-powered individual, which is variously called the self, the ego, the mind, or "me," lies at the center of Western thought. In the worldview of the West, we herald the greatest thinkers as world-changers. But who is this? Let's take a closer look at the thinker, or the "me," we all take for granted. This definition will be essential throughout our discussion.
This "I" is for most of us the first thing that pops into our minds when we think about who we are. The "I" represents the idea of our individual self, the one that sits between the ears and behind the eyes and is "piloting" the body The "pilot" is in charge, it doesn't change very much, and it feels to us like the thing that brings our thoughts and feelings to life. It observes, makes decisions, and carries out actions-just like the pilot of an airplane.
This I/ego is what we think of as our true selves, and this individual self is the experiencer and the controller of things like thoughts, feelings, and actions. The pilot self feels like it is running the show. It is stable and continuous. It is also in control of our physical body; for example, this self understands that it is "my body" But unlike our physical body, it does not perceive itself as changing, ending (except, perhaps for atheists, in bodily death), or being influenced by anything other than itself.
Now let's turn to the East. Buddhism, Taoism, the Advaita Vedanta school of Hinduism, and other schools of Eastern thought have quite a different take on the self, the ego, or "me." They say that this idea of "me" is a fiction, although a very convincing one. Buddhism has a word for this concept-anatta, which is often translated as "no self'- which is one of the most fundamental tenets of Buddhism, if not the most important.
This idea sounds radical, even nonsensical, to those who are trained in Western traditions. It seems to contradict our everyday experience, indeed our whole sense of being.
This book will explore strong evidence suggesting that the concept of the self is simply a construct of the mind, rather than a physical thing located somewhere within the brain itself. Put another way, it is the process of thinking that creates the self, rather than there being a self having any independent existence separate from thought. The self is more like a verb than a noun. To take it a step further, the implication is that without thought, the self does not, in fact, exist. It's as if contemporary neuroscience and psychology are just now catching up with what Buddhist, Taoist, and Advaita Vedanta Hindu ism have been teaching for over 2,500 years.
This may be a difficult point to grasp, chiefly because we've mistaken the process of thinking as a genuine thing for so long. It will take some time to see the idea of a "me" as simply an idea rather than a fact. Your illusionary self-the voice in your head-is very convincing. It narrates the world, determines your beliefs, replays your memories, identifies with your physical body, manufactures your projections of what might happen in the future, and creates your judgments about the past. It is this sense of self that we feel from the moment we open our eyes in the morning to the moment we close them at night. It seems all-important, so it often comes as a shock when I tell people that based on my work as a neuropsychologist, this "I" is simply not there-at least not in the way we think it is.
On the other hand, this will come as no surprise to those who have studied Eastern religions and philosophical movements, since all of these take as a basic premise the idea that the self as we most commonly think of it does not exist. If this is true, one might then ask, what is left? This question is definitely worth pondering, and we will look at it later after we approach the idea of "no self' through the landscape of scientific findings that point to the unreality of the self and the possible presence of a different model of consciousness.
As I mentioned in the preface, the great success story of neuroscience has been in mapping the brain. We can point to the language center, the face processing center, and the center for understanding the emotions of others. Practically every function of the mind has been mapped to the brain with one important exception: the self. While various neuroscientists have made the claim that the self resides in this or that neural location, there is no real agreement among the scientific community about where to find it-not even whether it might be in the left or the right side of the brain.1 Perhaps the reason we can't find the self in the brain is because it isn't there.
Yet even if we accept as true that there is no self, we cannot deny that there is still a very strong idea of self. While neuropsychology has failed to find the seat of the self, it has determined the part of the brain that creates this idea of a self, and we will examine this in detail.
Why does all of this matter? In much the same way I found myself deep in suffering after the loss of my father, each of us will experience plenty of mental pain, misery, and frustration in our lifetimes. Mistaking the voice in our head for a thing and labeling it "me" brings us into conflict with the neuropsychological evidence that shows there is no such thing. This mistake-this illusory sense of self-is the primary cause of our mental suffering. What's more, I contend that it blocks access to the eternal, expansive thread of universal consciousness that is always available to us.
To be clear, mental suffering is different from physical pain. Pain occurs in the body and is a physical reaction - like when you stub your toe or break an arm. The suffering I speak of occurs in the mind only and describes things such as worry, anger, anxiety, regret, jealousy, shame, and a host of other negative mental states.
I know it's a big claim to say that all of these kinds of suffering are the result of a fictitious sense of self. For now, the essence of this idea is captured brilliantly by Taoist philosopher and author Wei Wu Wei when he writes, "Why are you unhappy? Because 99.9 percent of everything you think, and of everything you do, is for yourself-and there isn't one."2
The Structure of This Book
We will start by looking at the brain, its left and right side, and its effects on human...
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Paperback. Zustand: Good. While in grad school in the early 1990s, Chris Niebauer began to notice striking parallels between the latest discoveries in psychology, neuroscience, and the teachings of Buddhism, Taoism, and other schools of Eastern thought. When he presented his findings to a professor, his ideas were quickly dismissed as ?pure coincidence, nothing more.? Fast-forward 20 years later and Niebauer is a PhD and a tenured professor, and the Buddhist-neuroscience connection he found as a student is practically its own genre in the bookstore. But according to Niebauer, we are just beginning to understand the link between Eastern philosophy and the latest findings in psychology and neuroscience and what these assimilated ideas mean for the human experience. In this groundbreaking book, Niebauer writes that the latest research in neuropsychology is now confirming a fundamental tenet of Buddhism, what is called Anatta, or the doctrine of ?no self.? Niebauer writes that our sense of self, or what we commonly refer to as the ego, is an illusion created entirely by the left side of the brain. Niebauer is quick to point out that this doesn't mean that the self doesn't exist but rather that it does so in the same way that a mirage in the middle of the desert exists, as a thought rather than a thing. His conclusions have significant ramifications for much of modern psychological modalities, which he says are spending much of their time trying to fix something that isn?t there. What makes this book unique is that Niebauer offers a series of exercises to allow the reader to experience this truth for him- or herself, as well as additional tools and practices to use after reading the book, all of which are designed to change the way we experience the world?a way that is based on being rather than thinking. Bestandsnummer des Verkäufers CIN1938289978G
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