Why Do We Suffer More in Imagination Than in Reality?

 

The phrase by Seneca, "We suffer more in imagination than in reality," echoes through the centuries as a reminder of the complexity of human suffering. Even with advances in neuroscience, we still struggle to understand why, often, the pains of the mind outweigh the pains of the body. Seneca, in his Stoic wisdom, warns us of the dangers of an undisciplined mind—one that wanders among worries and future scenarios, multiplying suffering before it even happens. This phenomenon, called "anticipatory suffering," is widely documented in neuroscience, where it's observed that by creating negative scenarios, our mind activates stress and anxiety mechanisms as if it were facing a real threat.

A practical example can be seen in the fear of public speaking. Many people suffer for weeks before a presentation, imagining judgments, mistakes, or embarrassment. Neuroscience explains that by simulating these threatening situations, the brain activates the amygdala, the emotional center that responds to fear. This triggers the same type of physiological response as a real situation, including an increased heart rate, muscle tension, and the release of cortisol, the stress hormone. Interestingly, when the time for the presentation actually arrives, many people report that the "suffering" was not as intense as anticipated, revealing how much the imagination amplifies our pain.

This imaginary suffering is linked to our unique ability to think about the future, a skill that has evolutionarily provided advantages such as planning and problem anticipation. However, the evolution of the human mind has also given us a fertile imagination and a hyperactive alert system, which doesn't distinguish between a concrete threat and one created by the mind. Studies on the "anxious brain," like those conducted by British neuroscientist Karl Friston, show that prediction and imagination, when used without control, can cause as much discomfort as a real event, as the brain responds to these simulations as if they were tangible experiences.

Understanding and reducing this suffering involves a re-education of our minds and the development of new attitudes towards thoughts and emotions. A useful approach comes from Seneca himself and the Stoics, who suggest training the mind to confront and accept uncertainties and potential problems in a more rational and less passionate way. By questioning the validity of thoughts that cause suffering, people can reevaluate the imaginary scenario and bring the mind back to the present. This is the principle of "mindfulness," a practice studied and confirmed by researchers like Jon Kabat-Zinn, who demonstrated that mindfulness practice significantly reduces stress system activation.

Practicing the visualization of positive rather than catastrophic scenarios also has a scientific basis. Neuroscience studies show that by focusing on a positive outcome rather than the problem itself, we change the pattern of activity in the brain, activating areas like the prefrontal cortex, which is responsible for rational analysis and planning. This exercise allows us to think about possibilities in a more practical and constructive way, replacing suffering anticipation with a visualization of solution and well-being. It's the difference between preparing for a problem and suffering for it even before it occurs.

We can illustrate this difference with the example of inspiring figures like the entrepreneur and inventor Thomas Edison, who failed thousands of times before perfecting the electric light bulb. Edison saw his failures not as inevitable pains but as steps toward success, training his mind not to dwell on negative scenarios. By doing so, he reduced imaginary suffering, focusing on the result he wanted to achieve rather than the setbacks along the way. This positive mindset is promoted today in personal development practices, such as the growth mindset proposed by psychologist Carol Dweck, which shows how viewing difficulties with optimism reduces anticipatory suffering.

Imaginary suffering is also nurtured by our constant quest for control. In an unpredictable world, people often try to predict the unpredictable as a way to protect themselves, which can exacerbate stress. However, Stoic philosophy guides us to accept uncertainty and focus on what is within our control. This philosophy parallels modern therapeutic practices like Cognitive Behavioral Therapy (CBT), which teaches us to question dysfunctional thoughts and focus on concrete actions. This practical, evidence-based approach reinforces that by identifying and restructuring thoughts that generate suffering, we minimize their impact.

Another essential point is understanding that the brain is malleable and we can gradually train our minds to reduce imaginary suffering. Neuroscience calls this neuroplasticity, the brain's ability to change and adapt based on experience and practice. When we train our minds to react in a healthier way to adversity, we create new neural patterns that help us face challenges with less suffering. Psychiatrist Norman Doidge studied and popularized neuroplasticity, demonstrating that practices like meditation and cognitive restructuring can alter brain connections and reduce the predisposition to imaginary suffering.

Thus, Seneca's phrase not only invites us to reflect but also reminds us of the importance of cultivating a resilient mind capable of differentiating between what is a real threat and what is a scenario created by our imagination. In a world where uncertainties are inevitable, it is up to us to master the art of living in the present, one moment at a time. By developing a healthier relationship with our thoughts, we can see that anticipated suffering is often a choice—and we have the power to change that narrative.

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