We can't solve problems by using the same kind of thinking we used when we created them.
-Albert Einstein
Wise people across all cultures and from time immemorial have essentially been repeating the same maxim: “Know thyself.” In spite of all the things we do to know ourselves, we remain a mystery to ourselves throughout our lives. We all have multiple natures. If told a secret, one part of us wants to honor the vow by not telling the secret; however, we also experience a little relief by telling someone about the secret we’ve been asked to keep in confidence. We are truly divided: we simultaneously want to grow up and don’t want to grow up; hunger for sexual pleasure, dread sexual pleasure; hate our own resentments but are unwilling or somehow unable to forgive. It is as if we are not one monolithic identity or self but, rather, a myriad of selves with various and opposing drives.
The notion of the unconscious is a term Sigmund Freud used to connote all of the irrational forces that drag us hither and thither, that cause us to act and react in ways that we cannot and do not totally understand, nor can we consciously identify with. The goal of psychotherapy, according to Freud, was to come to an understanding of these subsurface urges through psychoanalysis, which consisted of dream interpretation and talk therapy.
Ultimately, at best, the psychotherapeutic patient, according to Freud, could not be cured of his or her divided self, but, instead, could become reconciled to the fact that he or she was made up of complex and multifarious drives. This simple knowledge would allow the individual to, once again, function as a contributing member of society.
Freud initiated the West’s fascination with the unconscious, but individuals in the Indian subcontinent had been exploring the divided self for thousands of years prior to Freud. People like Siddhartha Gautama, also known as the Buddha, had been experimenting on themselves as far back as the sixth century, B.C.E. in order to overcome life’s uneasy and sometimes even distressing qualities.
Like Freud, these “self-scientists” saw the suffering that resulted from their divided urges, but the goal was different; in fact, it was more thorough. They weren’t trying to fit into society again. Instead, they sought total freedom; not freedom from society per se, but freedom from the divided self. They sought access to resolving this divide. They sought a kind of wholeness. And their approach was quite different.
Je Pense, Donc Je Suis
In 1637, the French philosopher and mathematician René Descartes turned the West’s model of reality inside out when he stated: “Je pense, donc je suis,” or “I think, therefore I am.” What he implied in this statement was that being is conditional upon thinking. This notion that the human was first and foremost a thinking entity set a course for philosophical development in which the mind and body were separated, that the body was of a lower nature because, unlike the mind, it was not rational.
Descartes believed that minds and bodies were distinct kinds of substance. Bodies, he held, were spatially extended substances, incapable of feeling or thought; minds, in contrast, were thinking, feeling substances. Freud’s methodology is a byproduct of this paradigm; only through the use of the rational, logical mind can we come to terms with our divided self.
However, the more complex the thought patterns, the more we become separated from the fundamental problems and conflicts we experience. Thinking, while useful in solving some problems, often begets more problems, more fragmentation, and more complexity.
This is the fundamental difference between Freud and the Buddha: Freud sought to make rational sense of the divided self. The Buddha agreed that the self was divided, fragmented, and, ultimately, a great mystery, but he recognized that the thinking mind could not resolve the mystery. In other words, he couldn’t think his way out of the problem of fragmentation. He needed another methodology, another approach.
At first, the Buddha’s path was pretty extreme. He spent six years attempting to conquer the parts of himself that he didn’t like by trying to overcome the appetite for food, sex, and even comfort. He fasted. He took vows of celibacy. He slept in brambles and exposed himself to extreme heat and cold. In fact, his efforts in self-abnegation through fasting were so fierce that when he found himself near-to-death, he accepted a bowl of rice from a young girl.
Once he had eaten, he had a realization that physical austerities were not the means to overcoming the divided self. Starvation didn’t help. It only reinforced the divide by killing off the physical body. And so, instead of negating the various urges, trying to get away from them, he developed his own methodology of facing them. What he discovered was that when he could observe his body’s frustrations, anxieties, hurts, and longings in a non-reactive way, they lost their hold on him.
The Nervous System
Like Freud, he discovered two minds occurring simultaneously: the conscious mind (the mind of apparent reality) and the unconscious mind (the mind below the surface). While Freud used dream analysis to understand the hidden meaning of one’s unconscious thoughts, drives, and desires, the Buddha made use of an even simpler and more direct tool for making sense and working with the unconscious drive. What he observed was that when he lost contact with a presence of mind, he almost always left his body. If the thoughts were anxious, angry, or stimulating, and he brought his attention into the body, he would also notice his heart racing along with jittery feelings that made it difficult to sit still. If, on the other hand, he touched hopeless/helpless thoughts, thought forms associated with shame or overwhelm, he noticed his heart and breath rates would slow down, that he would feel drowsy, shut down, empty, and cold. He also noticed that whenever these feelings came on, a reflexive patterning of behaviors would ensue, behaviors that would prolong his loss of contact from presence.
Upon discovering this pattern, he devised a path out, a path he called mindfulness. Simply by observing, by staying present, non-reactive and gentle with himself when he fell into various qualities of fight, flight or freeze responses, he could settle his nervous system enough. By doing so, he developed a capacity to settle his nervous system’s reactivity.
Essentially, what the Buddha recognized was that this awareness, this means of knowing that what rests below the surface-the network of nerve cells and fibers that transmit nerve impulses between parts of the body and the brain-always remains inaccessible to us until we slow down and feel. While we have a great deal of training in thinking about the circumstances we find ourselves in thanks to Descartes, Freud, and pop-psychology, we have little to no training in working directly with our nervous systems. When we develop greater awareness and skillfulness when we lose the balance of our minds, we also gain a greater capacity to heal.