The Mind’s “Thin Blue Line”

“The greatest discovery of any generation is that a human can alter his life by altering his attitude.”

William James

The thinnest of mental boundaries separates the darkest from the brightest thoughts. Our mind, it appears, can travel enormous moral distances in the blink of an eye within its imaginary space. From imagining murder or suicide to planning a wedding or feeding the baby. It’s a dizzying crisscrossing of thoughts that can occur nearly instantaneously without any impediment or remorse. Only when contemplating action or the outcome of these imaginary ideas do we encounter a moral universe. Within this thought-action universe where right and wrong exists, there is a metaphorical “thin blue line” separating order from disorder. It’s a mental safeguard that keeps us safe and sane in a dangerous and insane world.

One sign of sanity in crazy times is when the world becomes too wonderful to ignore. When the gauzy filter of bad, depressing, and sad news lifts and we see spread before us the bare awareness of what life really is. In those moments, life appears beautiful. What we need to realize is that life, through the filter of our mind, creates innumerable experiences we can tune into. But we have a choice of which experiences to attend.  We can, for example, overdose on CNN or FOX news. This creates a sense of doom and gloom given the constant barrage of current disasters taking place in the world or the political shenanigans of our leaders. Or we can change the sensory channel and walk outside to observe the variety of flowers, the blue radiant sky, and our smiling neighbors. We can indulge our appetite for porn to exhaustion, or pick up a Bible, the Tao Te Ching, and Bhagavad Gita and marvel at human wisdom. We can feel sorry for ourselves and fuel our anxiety and depression or reach out our hand to help those in greater need. These choices need not be black or white, there are shades. The amazing thing is that we have choices and each one produces a different mental experience.

Choice becomes harder to exercise when pleasure, pain, or other emotions overwhelm the rational self. We can even reach a point of no apparent alternative and no escape. In such a place, we feel closed off to other avenues and the only path seems to be to end our life. But even then, we have a choice. The choice is to let go of our sense of control and let something else, something greater than ourselves, take over. This is the ultimate choice, the thin blue line of the mind, and its greatest safeguard.

While the pressures of life can exacerbate our difficulties, the root of the problem is our anxious, fear-based, and uncontrollable mind, one centered on ego-based rumination.

When the mind dwells on problems through the viewpoint of past and future, it can get snagged in that mode. It then behaves as what the Buddha called the “monkey mind.” This mind causes confusion and helplessness when unmanaged. The solution, however, is not to get rid of it but to place its operation in the proper context. For the monkey mind is also the creative mind. Training and guiding the monkey mind back to a more natural and original state ignites creativity, allowing us to deal with the challenges of living in-the-moment. But this return to an original mind does not mean you gain something new, rather you lose something old. You lose the obsession with past and future. And when you lose this obsession, you experience flowing, problem-solving, present-moment creative living. And this realization, the crossing of this boundary, is the best indicator that whatever or whoever created us did so lovingly. For it wanted us to choose life over death. While many discover this thin blue line by accident or in desperation, it is always available, at any moment we choose.

Devil, Playful Monkey, Creative Genius

That the brain is the origin of the mind is a concept permeating even the most secluded parts of the earth. In this second decade of the 21st century, most educated people agree that the origin of the mind, of who they are, and of their sense of self and personality is the brain, as opposed to any separate structure in the body. This level of scientific judgment is inconsistent with ancient Egyptian and Greek notions about the heart or liver being the house of reflection and soul.  Most individuals would likewise concede that human actions have a wide assortment of expression, from optimistic, gloomy, caring to envious. We identify mind with the devil, with the intermittent and restless behavior of the anxious monkey mind, and with the piercing insight of creative geniuses.

As a neuroscientist, I start with the assumption that the brain plays a sizable role in producing the mind. I likewise appreciate that our experiences change the intellect, by when and where we have such encounters, and with whom we share them. The brain as the origin of the mind does not mean there is unanimity in seeing mind as more than the brain. In cognitive science there is the beginning of an appreciation of this asymmetry. We see the mind as extending into and comprising the interactions we have with objects and people around us. This extended mind, or what we call distributed cognition, is an acknowledgement of mind being more than the individual brain. Carl Jung (1875-1961), a Swiss psychiatrist and psychoanalyst, was the founder of the Analytical Psychology movement. He conceived of the intellect, and the unconscious, as products of both personal and collective experiences (what he called the “collective unconscious”).  He conceptualized the collective unconscious as the aggregation of human knowledge accessible to us because of our ancestral experience and something passed on in our genes. On another edge of the continuum is the Buddhist notion of “not-self,” which claims that what we conceive of as self, and as our identity, is an invented narrative. As a neuroscientist, it’s imperative for me to integrate these contrasting perspectives.

The phenomenon of non-identity may determine the efficiency by which most of us can detach our action from our personality. It is the reason we can justify acting unfriendly toward friend or rival and split those feelings from what we know ourselves to be. I can continue to see myself as a friendly person even as I act antagonistically towards another. What allows the separation in character does not establish this as a dualistic idea, for while the brain expresses the mind, the mind is not just the brain. One metaphor is to conceive of the image on a television or movie screen as the larger mind, while the pixels are individuals with smaller minds and brains. The individual pixels reflect the local changes in light but interdependently with the wider image being shown on the screen.

This larger mind is a concept we need to discern better to understand the narrower individual fluctuations and to carry out wiser human actions.

The Monkey Mind

For most of us, a happy, productive life means having an active, adaptable, energetic, curious, and creative mindset.  In the book Big Magic: Creative Living Beyond Fear, Elizabeth Gilbert writes that creative living is “living a life that is driven more strongly by curiosity than by fear.”  She acknowledges a certain reality about the ever-present fear and assumes that circumstances, such as dealing with a pandemic, can push us in that direction. Despite our exceptional original mind, creative living stumbles and fear and anxiety can creep in. If this continues unimpeded, it reaches a point in which positive impulses turn more negative affecting how we manage life. It is then that original mind recedes, obscured by a bourgeoning, problematic shadow of itself. And as our life goes off the rails, we encounter monkey mind.

Siddhartha Gautama, the historical Buddha, identified our chattering intellect 2500 years ago as the singular psychological basis for human suffering. He used the term “kapicitta,” meaning monkey mind, to describe it. He identified the dilemma of the restless mind, diagnosed the source, and provided solutions. As a most gifted and insightful psychologist, his ideas are relevant for the uncertain modern life we live in. His concepts help us understand and deal with the anxious, fearful, unmanageable, ego-based thinking of monkey mind.

EXERCISE:  How to Cultivate Original Mind

Practice Mindfulness/Still Your Mind/Present-Moment Centering

Mindfulness is an important first step in dissolving monkey mind and cultivating original mind. It involves learning to be in the present moment. Mindfulness meditation reduces the activity of the chattering and hyperactive mind. Practice mindfulness to help still obsessive worrying, and when that happens, you can access your calm and creative nature.

·      Pick a time to practice mindfulness.
       (You need not sit since practice can occur anywhere and anytime).
·      Anchor your situational awareness to the present moment.
·      Be present by focusing and centering on your actions.
·      Attend to sensory experiences (sights, sounds, smells, etc.).
·      Attend to mental activity and label the dominant opinions.
·      Observe these thoughts without judging them.