Think about what you’ve done so far today: Maybe you woke up to sunlight coming in through your window, took a quick shower, picked up an espresso at the coffee shop, and settled in at the office for a productive workday. From the time you woke up to the present moment, the “you” who has observed the world, felt emotions, had thoughts, and made decisions has felt like the same person: one with a consistent set of preferences, values, and memories. But in No Self, No Problem (2019), neuroscientist Chris Niebauer contends that not only is the “you” who felt happy to see it was sunny or chose dark roast over blonde roast less consistent than you think, but that self might not really exist at all—except as an illusion.
Niebauer, who earned a Ph.D. in Neuropsychology and teaches at Slippery Rock University in Pennsylvania, explains that Eastern traditions such as Buddhism have long taught that the self isn’t as real as it seems and only exists in...
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Your sense of self (and your ideas about how real and persistent that “self” really is) make up a fundamental part of how you see the world. You don’t come up with these ideas in a vacuum: Niebauer explains that you learn them from the culture you’re raised in. In this section, we’ll compare the Western idea of the self to the Eastern idea of the self, as Niebauer explains them, and consider what it might mean to find a compromise between these two worldviews in your perception of yourself.
(Shortform note: One way social scientists like Niebauer explain the differences between Western and Eastern cultures is by characterizing them as “individualistic” or “collectivistic.” Individualist cultures, like those of the US, Canada, and Australia, value personal goals, individual rights, and personal independence. Collectivist cultures, like those of China, Japan, and Korea, emphasize social harmony, community welfare, and interdependence. The culture of the place where people live plays an important role in shaping their identity, as Niebauer notes. But some experts say [the traits that cultures influence are...
In Niebauer’s assessment, neuroscience is finally catching up to what Buddhist teachers discovered thousands of years ago about the nature of the self: that it isn’t real. In this section, we’ll examine what new research suggests about how the brain constructs your sense of self, using the unique capabilities of its left hemisphere and right hemisphere to convince you that you have a real and permanent self. Then, we’ll explore Niebauer’s argument that these scientific studies reveal that your self-concept doesn’t correspond to something real or permanent—just like Eastern thinkers have taught for thousands of years.
(Shortform note: Philosopher and Waking, Dreaming, Being author Evan Thompson agrees with Niebauer that Buddhism and neuroscience both show the self isn’t so much an entity as an experience. Thompson says the two coincide on other points, too: For example, studies support the Buddhist idea that we can train our thinking with meditation. Neuroscience may even agree with Buddhists...
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It’s one thing to know that believing too strongly that your thoughts and feelings are real—and that they create a sense of self that’s really “you”—is an error. It’s another thing to figure out how to go about changing the way you’ve always perceived reality. Fortunately, Niebauer can help. In the book, he provides a variety of short exercises and prompts to kickstart this process. In the section ahead, we’ll explore three of the most important strategies he recommends focusing on if you want to learn to take the stories of your left brain a little less seriously and build a happier life in the process.
The first step to letting go of the narrative your left brain constructs for you is simply to realize that the “self” you think you know (and are) is just an illusion. Seeing this illusion for what it is can help free you from the constraints of the identity you’ve built for yourself. This means you’ll be able to approach your life with more flexibility, adaptability, and openness to new experiences. For example, you might think of yourself as a city person. But if you let go of that identity, you’ll feel more willing to...
One of Niebuaer’s key pieces of advice—informed by both neuroscience and Buddhism—is to recognize that your thoughts, judgments, emotions, and perceptions aren’t you: They’re just temporary things you can learn to observe and let pass.
Sit in a comfortable position, take a deep breath, and notice the thoughts going through your head. (You might find it helpful to close your eyes, or to focus them gently on a still point across the room.) Just watch your thoughts coming and going, like they’re people getting on and off trains at a subway station. After a minute or so, write down a few of the thoughts you noticed.
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