MysticMag chats with Chris Niebauer, Ph.D., a professor at Slippery Rock University in Pennsylvania, specializing in cognitive neuropsychology. During his graduate studies in the early 1990s, Niebauer recognized intriguing parallels between modern psychology, neuroscience, and Eastern philosophies such as Buddhism and Taoism. Despite initial skepticism from academic circles, Niebauer’s work has contributed to the growing understanding of the connections between Eastern philosophy and Western science, particularly in the realms of psychology and neuroscience. He holds a Ph.D. in cognitive neuropsychology from the University of Toledo and teaches courses on consciousness, mindfulness, and brain lateralization.
Chris, how does neuroscience support the idea that most of our problems are caused by our thinking?
It’s a fascinating question, especially for modern humans. When we consider how we differ from other species on Earth, our ability to talk stands out. But even more unique is our inner voice—our capacity to converse with ourselves. Most of what we might call thinking involves this inner dialogue, although the relationship between language and thought is a topic of considerable debate. Studies suggest that we spend a significant portion of our waking day, possibly up to half of it, engaged in this self-talk. While this may seem harmless, intrusive thoughts, those unwanted and persistent mental intrusions, often manifest as this inner voice. This self-dialogue appears to be directly connected to our experience of suffering. Intriguingly, the left brain, particularly the Broca area responsible for language processing, is highly active during this self-talk. It’s the same area that’s active when we speak aloud. In the case of intrusive thoughts, this left-brain activity can lead to distress.
However, there’s another layer to this phenomenon. We know from studies of split-brain patients and those with right-brain damage that when the right brain, which handles holistic and creative thinking, is impaired, the left brain is left to its own devices, often engaging in storytelling. While some of these stories may be positive, many are worries—speculative narratives about the future or ruminations on past events. This incessant storytelling, primarily driven by the left brain, contributes significantly to our suffering. One way to explore this is by keeping a thought journal, documenting problematic thoughts and comparing them to actual outcomes. This practice can reveal that most of our worries and stories are unfounded, with very few aligning with reality. This tendency of the left brain to create narratives may have been advantageous for survival in ancient times, but in today’s world, it often leads us astray, causing unnecessary suffering due to its outdated and inaccurate nature.
What inspired you to explore the connection between neuropsychology and Buddhism?
Initially, I wasn’t actively seeking a connection, but I later discovered one. My initial observation was that psychology seemed to overlook a crucial aspect—consciousness. Despite studying psychology for two decades and delving into textbooks like Todd Andrews’ which provide a comprehensive understanding of the mind and thinking processes, even the rare textbook that touches on consciousness tends to equate it with thinking. This is a prevalent and fundamental error in consciousness research, as thinking is just one facet of consciousness. Thinking is a limited, language-based system used to interpret the world, whereas consciousness is the direct, immediate experience of the present moment. The limitations of language make it inadequate for explaining direct experience. Another key aspect that I found lacking in psychology is the understanding of the mind’s inherently oppositional nature, a concept well understood in Eastern philosophy. Surprisingly, few Western thinkers, such as Alan Watts, Aldous Huxley, and Viktor Frankl, discuss this quality of the mind. This oppositional nature becomes evident when, for example, we try not to think of a specific number, only to find ourselves thinking about it incessantly. This aspect is crucial, especially in meditation, where the common approach of trying to slow down the mind can sometimes backfire, leading to increased mental activity. It was through further exploration, particularly with the “no self” question and consciousness, that I began to see more connections between Buddhism and Eastern philosophy.
Can you explain the concept of “no self” and its significance in understanding the human experience?
When we consider the problems created by the left brain, one of the main issues is the concept of the self. Think about your current problems—they often revolve around finances, job, or personal issues—all linked to the “I.” However, when we delve into the nature of reality, we find a profound connection between the East and West. In the West, science involves theorizing and making observations. These observations are direct conscious experiences, where reality is observed as it is. This direct experience is crucial in science. Similarly, in the East, consciousness is seen as fundamental, and nothing is considered real unless it can be directly experienced. This perspective aligns with the scientific approach of making conscious observations to understand reality. The concept of no self is particularly intriguing in this context. Despite looking at our reflection in the mirror or examining various aspects of our body and personality, there is no direct experience of a self. This absence of a direct experience of the self reveals that the self is merely another idea generated by the left brain. When one deeply searches for the self and realizes its absence, it leads to the experience of no self. This experience transforms how we perceive our problems, as the “I” problems are recognized as nothing more than stories created by the mind.
What practical exercises or practices do you recommend for updating the mind program to reduce suffering and achieve peace?
I wholeheartedly support meditation and mindfulness as valuable practices. Interestingly, many other species on Earth naturally live in the immediate moment, much like our hunter-gatherer ancestors. They embody a radical mindfulness without any formal training. It seems our tendency to overthink has led us away from this natural state, requiring us now to take classes in mindfulness and meditation to reconnect with it. While I still practice Tai Chi and mindfulness exercises, I’ve found that simply becoming aware of when my mind drifts into abstract or fantastical thoughts—typical of the left brain—and redirecting it to the present moment has been transformative. I believe that the majority of our time should be spent in the real world, engaging in direct sensory experiences, as they are far more enriching and profound than the simulations created by our thoughts. One can easily test this by going for a walk or a run and experiencing the deep satisfaction of quenching thirst versus merely imagining it. These direct experiences are the essence of reality, far surpassing the pale imitations offered by our thoughts.
How do you see the integration of Eastern philosophy and neuroscience shaping the future of psychology and personal development?
In the West, we’ve been taught a rather peculiar idea about the origin of the universe—that it began from nothing, followed by a Big Bang event that led to the emergence of matter, then life, and eventually, complex life forms. According to this narrative, brains evolved to a sufficient complexity to generate consciousness. However, we’re faced with the hard problem of consciousness, which many consider unsolvable. How does mere matter give rise to consciousness? We don’t even have a decent theory to explain it. Perhaps we’ve been looking at it all wrong. Some in Western science are now considering the Eastern view that consciousness precedes the material world. This perspective aligns with certain observations in quantum mechanics, where consciousness plays a fundamental role. Despite dissecting brains and studying them extensively, we’ve never located consciousness within them. This has led to the intriguing possibility that consciousness is the primary element of the universe, driving all creative and creation processes. While this idea isn’t mainstream in Western science, it’s gaining traction among some neuroscientists. This shift challenges the notion that brains create consciousness and opens up new avenues for understanding the fundamental nature of reality, even if it remains a mystery beyond the limits of our language.
If you would like to find out more about Chris Niebauer, please visit https://chrisniebauerphd.com/
