Transcript
[0:00] >>
[0:20] YOUNG: This is going to be both a practice
and a theory presentation, so we're actually
[0:28] going to do some meditation and we're going
to talk about your experiences and then we'll
[0:38] do some more and then we'll talk some more
as Ming mentioned. So, you don't need to have
[0:44] any previous background; I'm going to start
you out with a few minutes of guided meditation
[0:51] practice and then we'll build from there.
Now, the simple way to understand a meditative
[1:02] state is to compare what people's normal experiences
to what a meditative experience would be.
[1:11] So, what's people's normal experience? Well,
in the day, we're very alert but have you
[1:18] noticed we tend to be a little frenetic; there
could be a driven quality? So the good news
[1:27] is we're quite alert, but we're not necessarily
in a deep, restful state while that alertness
[1:35] is there. At night, the good news is we're
in a deep, restful state but we don't have
[1:43] alertness; we sacrifice that for the deep
rest. What meditation is simply the best of
[1:52] both worlds simultaneously. You're very alert
like you are when you had a bunch of coffee
[1:58] and you're doing something exciting in your
background world. But at the same time--at
[2:02] the very same time, there's a kind of reposed
restfulness, so it brings together the best
[2:09] of those worlds. Now, why we might want to
do that, well, we'll talk about that in a
[2:15] little while. So, I'm going to guide you [INDISTINCT]
process that will, in time, elevate your levels
[2:25] of alertness but also your levels of repose.
So, it's important while we do this exercise,
[2:32] particularly for those of you that have never
meditated before, that you do attempt not
[2:39] to fall asleep. There will be some tendency
for that to happen, so try to bring yourself
[2:46] back to the practice I'm going to guide you
with. One of the ways that you can control
[2:53] of your level of alertness is through your
posture. There are direct links between the
[3:00] posture centers in the spine and what's called
the reticular activating system in the central
[3:09] nervous system that basically as you posture
wilts like this, your reticular activating
[3:14] system turns off and the brain stops processing
and at the extreme level, you become drowsy.
[3:22] Conversely, though, if you keep your spine
straight, that will physiologically wake up
[3:28] your brain. Now, it takes a little while to
learn how to have your body deeply relaxed
[3:33] while at the same time your spine is straight;
that is a body learning, a motor learning
[3:40] that just takes practice. But they have found,
for example, with Zen monks in Japan for whom
[3:47] they did electromyographic studies--that is
monitoring the real-time electrical activity
[3:53] in the muscles, in their posture muscles--they
found that those monks could maintain a bolt
[3:59] upright posture for hours on end and their
muscles were more relaxed than if they were
[4:07] horizontal and asleep. But that's a long training,
that's many years of training. Many of you
[4:14] will be beginning so that's going to seem
strange to you; well, how can I keep my spine
[4:17] straight and at the same time, allow my body
to be completely relaxed? Well, that comes
[4:25] with time. I would say, basically, the trick
is balance. You learn how to align your spine
[4:33] and then just let the whole body just hang
from that. So, I'm going to give you an initial
[4:38] concentration exercise where you're going
to be straightening your spine, letting your
[4:42] whole body settle, then I'm going to have
you focus on the physical relaxation in your
[4:49] body, and you're going to mentally note that
as feel rest. We'll use the word feel to refer
[4:57] to anything in the body and well, when you're
feeling that you are physically and/or emotionally
[5:04] reposed, we'll say that you're experiencing
feel rest; your body is--you're having a body
[5:10] experience of restfulness. And the particular
flavor of feel rest that I'm going to help
[5:16] you explore is muscle relaxation. And you
can create muscle relaxation by dropping your
[5:28] jaw a little bit and then your face looks
smooth, you can let your arms hang limply
[5:36] and loosely. Every out-breath physiologically,
your intercostal muscles and your diaphragm
[5:38] muscle automatically slightly relax on each
out-breath; it's part of the intrinsic physiology
[5:42] of breathing. On the in-breath, those muscles
contract to pull open the thoracic cavity.
[5:52] On the out-breath, it's the stored potential
energy in the tissue elasticity plus gravity
[5:56] that does the out-breath for you, so the out
breath, all muscles have to do essentially
[6:05] for an out-breath is relax. So, if you tune
in to your core of your body, you'll find
[6:10] that the relaxation flavor is present automatically
on each out-breath. So, I'm going to take
[6:18] you through a sequence of focusing and your
objective is going to be physical relaxation.
[6:26] All you have to do is follow my guidance.
After we do that and we have a little experience
[6:32] of concentrating on that, we're going to begin
to talk about why one would want to do an
[6:39] exercise like this and so the theoretical
considerations of, well, what would happen
[6:41] if you did something like this for--on a regular
basis for 10, 20, 30 years? What sorts of
[6:48] changes would you start to see in your daily
life? We'll talk about those conceptual pieces,
[6:55] but I wanted to make sure that we begin with
something experiential. So, we often start
[7:05] out meditation by one of these East Asian-styled
bells, so that's what we're going to do and
[7:15] just listen in and follow alone. Now, take
a moment to stretch up and let your whole
[7:58] body settle and notice how that will tend
to produce a kind of a global relaxation throughout
[8:07] your body. Focus in on that and every few
seconds, make the mental label feel rest to
[8:22] remind yourself that you're focusing on this
restful quality in your body. Feel means it's
[8:30] in the body. Rest in this case means nothing
mysterious, it's just muscle relaxation, or
[8:42] settling into your posture. You may experience
that relaxation in just one part of your body,
[8:50] that's fine. Or it may move from place to
place within your body, that's fine. Or you
[9:00] maybe aware from relaxation simultaneously
and uniformly throughout your body, that's
[9:08] fine, too. So, whether it's just one place
or whether it moves from place to place or
[9:26] whether it's global throughout your body,
moment by moment, contact the pleasant quality
[9:42] of muscles relaxing into a posture and every
few seconds, to acknowledge that that's what
[10:02] you're focusing on. Say it yourself mentally,
feel rest and keep that sequence of mental
[10:16] labels going. Now, as you do this, non-rest
is going to arise in the form of internal
[11:11] visual experience of mental images, internal
auditory experience of mental talk, other
[13:04] kinds of body sensations, external sounds.
You can do this with your eyes closed so there
[13:23] won't be external sights, but all sorts of
things are going to come up in your mind,
[13:58] body and outside world other than relaxation.
Perfectly okay, totally give permission for
[14:23] all that to activate. But what you're intentionally
focusing in on is the relaxation, locally
[14:52] or globally, intensely or subtly doesn't matter,
that's your objective focus, and that's it.
[15:25] Mental talk might arise, fine. As soon as
you find yourself caught in it, gently return
[15:33] to body rest. Mental images might arise; images
of the past, the future, fantasy, that's fine.
[16:38] As soon as you find yourself caught in mental
images, gently return to relaxation in the
[17:14] body. Physical and/or emotional sensations
may arise in your mind including discomfort,
[17:47] impatience, sleepiness, that's fine. But as
soon as you're caught in those body sensations,
[19:23] gently return to the pleasant sensation of
relaxation. So, it's an exercise in selective
[19:47] attention. The relaxation may be very mild
relative to the intensities of the inward
[20:01] seeing, hearing or feeling or the outwork:
hearing or feeling. But that's okay. Like
[20:17] when you listen for a faint sound, you get
very concentrated. If in relaxation it's only
[20:36] subtle, then you have to be very highly focused,
but that builds concentration. You can create
[21:28] relaxation locally by smoothing your face
or dropping your jaw or dropping your shoulders
[22:14] or lifting your arms. You can find relaxation
in the core of your being anytime you want,
[22:41] by focusing on how the rib muscles and the
diaphragm muscle relax on each out breath.
[23:19] Furthermore, you can create local relaxation
anytime you want by straightening your spine
[23:35] once again as we did in the beginning and
then letting the whole body settle, creating
[23:49] an overall relaxation albeit perhaps subtle
throughout the body. So through some combination
[23:59] of finding and/or creating, try to focus as
continuously as possible on the pleasant sensation
[24:10] of being physically relaxed and let everything
also rise, but in the background; selective
[24:24] attention on the relaxation frame. Remember
every few minute--every few seconds, rather,
[24:34] make the mental label feel rest to remind
yourself that you're focusing in the body,
[24:44] which is what's encoded by the word "feel"
in the system, and that the flavor of experience
[25:00] you're focusing on is the restful flavor which,
in this case, is muscle relaxation. Now, we're
[25:09] going to up the ante on this exercise. We'll
make it a little more challenging. We're going
[25:16] to continue to do exactly what we're doing,
focusing on body relaxation, but we're now
[25:26] going to attempt to do it with your eyes open.
I'll explain how to do that. You de-focus
[25:33] your eyes. You open your eyes, but you sort
of look blankly out and that will help you
[25:48] maintain awareness on your body even though
your eyes are open. Now, of course, you'll
[25:57] be somewhat pulled into external sights, but
you'll sort of de-focus or soft focus or far-focus
[26:05] your eyes, making it easier to focus on relaxation
with your eyes open but more challenging because
[26:18] they are open. So now open your eyes, sort
of soft focus. This will also help you retain
[26:31] alertness as you're physiologically waking
up the brain. Now your eyes are open and continue
[26:42] to create and find relaxation in one part
of your body or circulating from place to
[26:51] place or maybe over your whole body at once,
continue to mentally label, feel rest. And
[27:02] now your eyes are open but your awareness
is back and you're fine. Now, we're going
[27:14] to be--in a moment, be moving from formal
practice to practice in life. That means we're
[27:17] going to be talking and interacting. But you
might see if you can keep some awareness on
[27:24] finding and/or creating relaxation from time
to time as we're interacting, so that the
[27:30] momentum of what we've done is somewhat maintained;
not unbroken, but there's some carryover as
[27:37] we go about the more ordinary situation of
talking and interacting. So see if, from time
[27:45] to time, you can be aware of relaxing in your
posture even as we talk and interact. So as
[27:59] Ming mentioned, my name is Shinzen, S-H-I-N-Z-E-N.
And I got that name in Asia, although I was
[28:07] not born in Asia. I was privileged to grow
up partially in American culture and partially
[28:18] in Japanese culture, so I grew up bilingual
and somewhat bicultural. And part of that
[28:27] was a stay of a number of years in Buddhist
monasteries in different parts of Asia. And
[28:40] then I came back to the United States with
an interest in how I could take what I've
[28:52] learned--which I view as the pinnacle of Asian
technology, which is the internal science
[29:00] and internal technology of meditative states--how
could I take that and combine it with the
[29:12] best of Western science and technology to
perhaps bring about or fertilize a whole new
[29:18] direction in human history? And that has been
my main goal and interest. And one of the
[29:25] reasons that people like Ming enjoy having
me as a meditation teacher is I'm a fully
[29:41] professional meditation teacher, but I'm a
pretty good amateur scientist and I bring
[29:53] a little bit of that perspective into the
way that I present things. So my favorite
[30:03] thing in the world is to give presentations
at places like this, like Google or other
[30:15] institutions where there are people with a
scientific or engineering background, so that
[30:25] I can sort of put on that little bit of that
decap myself. So, we just completed an exercise.
[30:48] Now, those of you with a background in math
know that one of the things that you always
[31:04] want to do in mathematics, if possible, is
generalize and abstract from specific to broader
[31:15] formulations. So I had to do a very specific
exercise to with you're focusing on one sensory
[31:23] quality. Now, let's generalize that, let's
speak in the most general terms. What did
[31:28] I have you do? Well, I had you pick a sensory
event and I partitioned all sensory experience
[31:42] into that event and then everything else.
And the instruction was keep your attention
[31:50] as much as you can on event X and when Y,
Z and T pull you away, as they inevitably
[32:02] will, come back to X. What were some of the
Y, Zs and Ts that pulled you away from relaxation?
[32:16] Tell me what were some of the things that
were in the distraction category that you
[32:30] found you were caught in and had to come back
from. Tell me.
[32:40] >> Noises from other people.
>> YOUNG: External sounds that came from other
[32:49] people. They could also come from cars, but
they're more annoying somehow if they come
[33:00] from other people or more gripping in some
way; external sounds.
[33:09] >> Just thoughts about other aspects in life.
>> YOUNG: Thoughts. Now, some of those thoughts
[33:20] probably have the form of internal conversations,
correct? And you know its--most people tend
[33:29] to point to their head, their ears. But did
anybody have thoughts that involved mental
[33:43] pictures where you saw people, places; situations?
Did anybody notice that sometime a thought
[33:57] could have both a video and an audio component?
You can see the scene and hear the dialogue.
[34:19] So we had external auditory events that could
pull us away; we could hear out to the world.
[34:45] We had internal audio events that could pull
us away; we could hear into our own mental
[35:03] talk. We could see out to the world now that--when
I had you do it with your eyes open, did anybody
[35:18] notice you tended to get pulled into external
vision? You could be pulled into inner visions
[35:31] that are mental pictures. And then there were
various physical--did anybody notice that
[35:36] the body, other than the relaxation, would
pull you? Anybody notice that you had sleepy
[35:45] sensations, for example? How many people had
that? Okay. That's a physical sensation. Anybody
[35:58] noticed any aches and pains? Okay. Anybody
noticed any antsiness, impatience in the body?
[36:08] Okay. If you were irritated by sound that
might've been an emotional irritation flavor
[36:13] in the body, there could be fear flavors in
the body. In other words, there could be physical,
[36:23] you could feel the physicality of the body,
but also parts of the emotional experience
[36:34] involve body sensations. So what we did do?
We partitioned the world into one category
[36:47] of experience called "Physical Relaxation"
and then all the other experiences. It turns
[36:55] out all the other experiences are external
seeing, external hearing, internal seeing,
[37:02] internal hearing, and physical and emotional
body sensations. If we consider smell and
[37:12] taste to be forms of sort of body sensation,
then that classifies all the experience. So
[37:25] in general, what we did, if we abstract it
from the specific, we designated a class of
[37:33] experience, we selectively attended to that,
when the attention was pulled into some other
[37:43] class of experience, we came back. That's
a very general formulation and we did that
[37:50] as a formal exercise. We were just dedicating
a period a time just to doing that. So now
[38:01] I'm going to ask you some--I'm going to ask
you to make some conjectures. First conjecture,
[38:08] do you think that if you did an exercise--oh,
first question, do you think that we would've
[38:18] developed a similar skill set if we had picked
some other object, some other sensory object?
[38:30] Suppose, for example, I said, "Our object
is going to be mental talk." Every time you
[38:49] are aware of mental talk, I'd like you to
say, "Hear in," indicate your hearing inward
[38:59] experience and we're going to ignore everything
else. We're going to ignore and then we'll
[39:16] go through the list and we'll, of course,
be ignoring physical relaxation. Suppose I
[39:33] gave you as the object that you're going to
concentrate on internal talk instead of physical
[39:46] relaxation? Now, something would be different
because we're focusing on a very different
[40:04] sensory problem. However, I would say that
if you were to do the exercise based on focusing
[40:23] concentratedly on mental talk or if you were
to do the exercise based on focusing concentratively
[40:44] on physical relaxation that in the end, with
regards to your base level of concentration
[40:55] skills, the effect would be the same, okay?
Now that's maybe a little counter-intuitive
[41:28] if you might think, "Oh, well, you should
only be focusing on pleasant, restful things.
[41:42] What if I focus on something agitative and
so forth, will that still develop my concentration
[42:02] power?" and the answer is yes. So, we could've
picked any one of dozens or dozens of possible
[42:26] objects; a mantra, your breath, an external
candle flame, it could've been anything, anything
[42:52] at all. The fact is when the awareness wandered,
you came back. When the awareness wanders,
[43:21] you'd come back. Now, how many people here
have ever done physical exercise to build
[43:49] up your body? I think most of us have done
it from time to time, nothing mystical-shmystical.
[44:03] If you do exercise on a regular basis, will
the base level of strength in your muscles
[44:26] increase? Yes or no? It's not trick set of
question. The answer is yes. If you designate
[44:55] some aspect of experience to be an object
of focus and you, by implication, designate
[45:13] all other experiences for that period of time
to be distractions, and you pull yourself
[45:53] back from the distractions to the object of
focus--doesn't matter what the object of focus
[46:25] is--do you think that with time, your base
level of concentration power would be elevated?
[46:41] What do you think? It's not an unreasonable
hypothesis. In fact, it is profoundly true;
[46:56] a fact that was never discovered very clearly
by the Western world, but was very clearly
[47:11] discovered by Asia. And I think if there's
one thing that Asia can yell out loud and
[47:26] clear and the rest of the world, the entire
rest of the world, has to listen and say,
[47:41] "That's unique and that's important," is the
discovery that a person's base level of concentration
[47:57] power is trainable by systematic exercise.
So, let's attempt a definition albeit perhaps
[48:04] a circular definition. But those of you with
a mathematical background know that formal
[48:09] systems always start with circular definitions,
so we start with undefined, okay? But let's
[48:16] just accept the fact that there may be a little
circularity in this, but let's define concentration
[48:24] power as the ability to focus on what you
want whenever you want for as long as you
[48:35] want. Now, you notice that there is nothing
in this definition that says that concentration
[48:48] is a narrowing of your attention. That's one
of the common misconceptions that concentration
[48:53] is, by definition, a reduced scope of awareness.
All I said was the ability to attend to what
[49:02] you want whenever you want for as long as
you want, that's the definition of your base
[49:10] level of concentration power. So if you're
driving the car and you would like to have
[49:19] a meditative experience of driving the car,
are you going to buzz a mantra in your head?
[49:31] Are you going to visualize a flower? Not if
you want to drive safely, okay? Are you going
[49:44] to focus on your breath? I don't recommend
it. Then what's relevant to driving the car?
[49:54] Whether there's certain sites that you have
to see, there are certain sounds you have
[50:06] to be aware of, and then there is the body
physically linked to the car, to the seat,
[50:18] the steering wheel. So there's a visual component,
you've got to see out to the road, you have
[50:31] to hear out to the road and you have to feel
your body linked to the car. So the sight,
[50:48] sounds and body sensations relative to driving
are what's relevant to that situation. If
[50:54] you're focusing on that and that only, you'll
be in a deep meditative state even though
[51:09] you maybe driving in traffic with a lot of
going on. When you arrive at your destination,
[51:22] it will seem the same to you as though you
had been silently in a room for an hour, say,
[51:42] focused on a mantra or your breath. But you're
object of focus was none other than the activity
[52:15] of driving a car but in a highly concentrated
state. So we'll define your base level of
[52:25] concentration to be--we'll define, yes, your
base level of concentration as how easily
[52:30] you can stay focused on what you deem relevant
at any given time. Have you noticed that your
[52:38] concentration power fluctuates during the
day? Have you noticed? So, everybody's noticed
[52:45] that. There's nothing mystical-shmystical
about it. Have you noticed that when you're
[52:52] spontaneously more focused, you feel better
and perform better? How many people have noticed
[53:02] that effect? Okay. That's an important fact.
Now, that combined with the fact that concentration,
[53:09] your base level of concentration power, can
be elevated with systematic practice, gives
[53:14] us something quite significant for human beings.
It means that
[53:26] you can always be feeling better and always
be performing better and dramatically so.
[53:35] Can I add 50 years to your life right now?
No. Can I multiply your base level of concentration
[53:53] in each moment by power of--by 100% or 200%?
Yes, that I can do. That means if you are
[54:06] twice as focused in each moment, you're living
twice as big. So although we cannot additively,
[54:30] dramatically change your life span, we can
literally stretch the scale of life from the
[54:53] inside by elevating your base level of concentration
power. Now, your base level of concentration
[55:10] power is how concentrated you are when you're
not trying. The second miss--so there's a
[55:19] confusion in people's minds between the exercises
that you do that will elevate your base level
[55:29] of concentration which are small, formal things
like what we did, and the base level of concentration
[55:42] itself which is a permanent or trait change.
So your base level of concentration is how
[55:49] focused you are when you're not having to
work to be focused, it's just what you dropped
[55:59] into. So if we double or triple your base
level of concentration, that means without
[56:29] you having to do anything special, just as
you're going about your daily life, you will
[56:53] be two or three times as focused. Now, that
means you'll be living two or three times
[57:27] as large. So that's like--I rank that as one
of the huge discoveries of the human species
[57:35] that we can actually do this, that this is
trainable. So there's a metaphor that I'd
[57:47] like to use, once again, based on science.
Let's say that your goal is to understand
[57:55] plants, you really--you want to be like an
ace botanist. So you want to understand plants,
[58:13] but you want to really understand plants.
So here is understanding of the plant. But
[58:23] since plant is a life form, if you really
want to understand plants, you have to back
[58:35] that up with biochemistry and molecular biology.
So you need this chemistry background to freely
[58:52] understand the structure and function of plants
at a very deep level. Chemistry is a broader
[59:09] subject than botany, it's a deeper subject.
It gives you a deeper perspective on things;
[59:24] it's also a little harder for most people
to learn. Of course, if you really want to
[59:42] understand chemistry, you have to understand
the underlying physics including the quantum
[59:48] physics so that takes you into the world of
physics. Physics is broader than chemistry;
[59:54] it's about building bridges or the behavior
of galaxies as well as maybe the chemistry
[1:00:01] of a solar surface. So physics is broader,
deeper, most people find it a little harder.
[1:00:06] But if you really understand physics, then
you understand quantum chemistry and then
[1:00:14] you can really appreciate the deep principles
underlying the world of plants. However, there
[1:00:26] is a discipline that is broader, deeper and
many people find harder than physics. And
[1:00:35] what would that deeper, broader, discipline
be? Mathematics. Now, most people would say
[1:00:42] that mathematics lies at the base of the pyramid.
When I cited that I wanted to be part of the
[1:00:55] East-West inner science outer science dialogue,
I didn't have any background in science. I
[1:01:03] wanted to acquire a background in science--that's
many decades ago--and I was given a very good
[1:01:14] piece of advice by a scientist. He said, "Just
ace math, okay? Just totally learn it and
[1:01:22] learn it, you know, to the post graduate level
and then you'll be able to walk into any science
[1:01:36] class and pretty much figure out what's going
on." That was a good piece of advice, to start
[1:01:46] at the base of the pyramid. And so that's
where I did start and I found that was very
[1:02:03] true. But--now, math is much deeper than physics.
It can--you can use matrices to model an economic
[1:02:18] system or you can use probability theory for
gambling. There's even human values, utility
[1:02:29] functions, even human perceptions, there are
attempts to make mathematical models of these
[1:02:41] socio-metric matrices and so forth. So math
is broader than physics, it's deeper. Most
[1:02:50] people find it abstract and more difficult.
But if you ace this, you've got this and you've
[1:02:58] got this one, got this one. So what is the
purpose of this rather extended metaphor?
[1:03:07] Well, I would claim that there's one more
level; something deeper, broader, perhaps
[1:03:16] in some ways even more challenging, but even
more productive to learn and that's concentration
[1:03:27] skill. For one thing, with concentration skill--I
mean, I don't have any native ability in math
[1:03:39] whatsoever, I failed all my math classes in
school. But when I came back from Asia, I
[1:03:50] had something going for me that I didn't have
when I was in high school. I had vastly enhanced
[1:04:08] concentration power from years of living in
monasteries. Well, that allowed me to overcome
[1:04:21] my native lack of ability in this field. I
just made up for it by pure concentration
[1:04:35] power and with time, it allowed me to learn
these things. Of course, my interest is not
[1:04:49] botany, my interest in neuroscience and how
neuroscience--what neuroscience can tell us
[1:05:07] about meditative states and the other way
around, what meditators, how they can collaborate
[1:05:24] with neuroscientists to suggest the most productive
experiments based on their--in their experience.
[1:05:42] So, my specialty is neuroscience, not botany.
But to understand the neuroscience, you still
[1:05:53] have to understand all of this stuff down
to the math. But what allowed me to understand
[1:06:07] the math was my concentration skills that
came from meditation. But the concentration
[1:06:17] skills are not just good for learning science.
They'll improve your tennis game, they'll
[1:06:32] improve your experience of making love, they'll
deepen your prayer life, they'll allow you
[1:06:41] to have psychological insights; they'll allow
you to experience physical pain without suffering,
[1:06:54] even emotional pain without suffering. So
concentration skills are very raw. They cover--they
[1:07:05] will empower every significant dimension that
is called human, whether it's a physical human,
[1:07:20] emotional human, a social human, the relationship
human, the I-want-to-make-a-fortune human,
[1:07:26] the I-want-to-have-a-good-reputation human.
Whatever it is, if it's humanly important,
[1:07:34] it's going to be facilitated by greater concentration
power. We don't have time in a short talk
[1:07:44] like this to connect all the arrows, to connect
the dots. But if you were to bring up anything,
[1:07:56] I mean, anything in your life that you would
like to see--I'd like to see it move in this
[1:08:05] direction, I'd like to avoid this other direction,
I could connect the dots, okay, general enhanced
[1:08:17] level of concentration will allow you to do
this, that'll allow you to this, and that
[1:08:26] will allow you to achieve your ultimate goal.
So I would claim that at the basis of the
[1:08:55] pyramid of all human knowledge--both engineering
and science knowledge here, but all the other
[1:09:05] kinds of knowledges that are important for
human beings--at the base of all of those
[1:09:12] knowledge pyramids lies the most basic human
trainable skill, and that is the skill at
[1:09:23] attending to what is relevant, which is equivalent
to the skill of not being caught in what is
[1:09:32] irrelevant. Remember it, once again, as we're
interested in elevating your base level. That
[1:09:41] means when you're not trying, when you're
not working at it, can you be two or three
[1:09:52] times as focused as a normal human being?
And the answer is yes. What kind of time investment
[1:10:07] would it take to achieve that training? What
I tell people is a minimum of--a minimum of
[1:10:23] 10 minutes a day of formal practice like what
we did here, plus four hours a month of intensive
[1:10:38] practice. I have something that I call the
Home Practice Program, which you access by
[1:10:49] telephone wherever you are in the world and
we give it in four-hour increments on weekends--you
[1:10:58] can look me up on the internet if you want
to do that--and that gives you that intense
[1:11:14] retrieve practice every month if you do four
hours of continuous formal practice and most
[1:11:29] days if you do 10 minutes of formal practice.
As the months and years and decades of your
[1:11:48] life progress, it's reasonable that you will
become two or three times as focused as a
[1:12:02] normal human being in your daily life. I repeat,
that means that you will live your life two
[1:12:11] or three times as big as any normal human
being. I call that a good investment. Give
[1:12:24] me 10 minutes each day and four hours each
month and I make your life twice as big. Additively,
[1:12:41] we've taken away--I'll need that--but you
could see that the end is, "Do the math,"
[1:12:56] as they say. So that's–-so as---I'll take
your comment and question in a second. As
[1:13:05] time goes on, if you do these exercises, your
concentration gets deeper and deeper and it
[1:13:23] gets broader and broader. By deeper and deeper,
you can perhaps have an intuitive sense of
[1:13:35] what that's like. Broader and broader means
you're in a special concentrated or in the
[1:13:46] zone state in more and more complex life activities.
Right now, I'm giving this talk to you; my
[1:14:07] meditation is giving this talk. I feel that
I'm in a very deep meditative state just by
[1:14:38] giving this talk. I feel, as I'm talking to
you now, in a deeper state that I would've
[1:14:57] felt in the middle of a silent retreat 20
years ago if I had been meditating for a month
[1:15:13] without talking to anybody. The state I would've
been in 20 years ago under those very special
[1:15:31] circumstances is not nearly as deep as the
state I'm in right now in interacting with
[1:15:53] you; that's what I mean by base level. So
it gets deeper and deeper and it gets broader
[1:16:11] and broader. At first, meditation is an event
within life, then at some point, it could
[1:16:25] be two months, two years or, let's be honest,
you know, 12 years or 15 years, at some point,
[1:16:39] a figure-ground reversal takes place; life
starts to happen inside meditation. It's like
[1:16:45] the meditation is always there. Life comes
and goes. At the beginning, life is there,
[1:16:53] meditation comes and goes. Once that figure-ground
reversal has taken place, your growth goes
[1:17:05] exponential because now you've got the proverbial
positive feedback loop. The more you grow,
[1:17:14] the faster you grow. Your initial experience
on that exponential growth curve, if you just
[1:17:23] look at the first part of it, might seem linear
and not very dramatic because you can't see
[1:17:31] the big picture. But once that figure-ground
reversal takes place, then that's where the
[1:17:38] derivative goes high [INDISTINCT]. And when
you start to meditate, it seems like you're
[1:17:50] a million miles from any goal. And in the
first year of practice, it seems like you
[1:18:03] walked a mile, and it's like, well, you know,
where is this going? But what you don't realize
[1:18:18] is in the next year, you go 10 miles in the
next year, you'll do 100 miles, roughly speaking.
[1:18:38] The base of the logarithm may not lead to
the base count, okay? Or--and it may not be
[1:19:07] in years, but roughly speaking, we are talking
in statistical trend, if you'd look at a lot
[1:19:35] of people that mediate and you look over a
lot of--a long period of time in their career,
[1:19:56] there is a tendency for meditation to grow
exponentially. So that, you know, in relatively
[1:20:05] few years, you can start to have these stunning,
earth-shaking changes in your life. That's
[1:20:12] why I say this discovery primarily from Asia
of the trainability of concentration ranks
[1:20:20] as--along with fire and the wheel and simple,
you know, levers and things like that. I rank
[1:20:28] it right up there with the most important
things that our species has discovered because
[1:20:35] I place it at the base of all other human
endeavors. So, that's the wrap. You had a
[1:20:49] little taste of it. Now what I would like
to do is--it's 2:30, so we've been here for
[1:21:00] an hour--maybe we'll take a couple of questions.
Also, I'd like comments. I like challenges.
[1:21:12] I even like it if you disagree with me and
we could discuss that, so feel free. We'll
[1:21:21] take a couple minutes to just open it up for
any reports on your experiences, questions
[1:21:28] you may have and so forth. Yes?
>> How does discipline figure into concentration?
[1:21:37] Does concentration take discipline or is it
discipline depend on concentration?
[1:21:45] >> YOUNG: I would say pretty much chicken
and egg. In other words, you need a certain
[1:21:56] minimum amount of discipline to set up a regimen
of practice. A regimen of practice is, as
[1:22:08] I mentioned, a little bit each day, a lot
every once in a while. By a lot, I mean at
[1:22:22] least four hours unbroken practice. And then
the other thing in the regimen is at least
[1:22:32] a couple of times a year, you have a personal
interaction with at least one coach. I don't
[1:22:38] believe in the whole guru system of gurus
and disciples. I look upon myself as a competent
[1:22:42] coach. So you want to touch base with a mediation
coach every once in a while who's looking
[1:22:53] at the big picture of your practice and can
give overall, so if--overall guidance. So
[1:23:02] if you can establish enough discipline to
get that in place, then as your concentration
[1:23:10] grows, your discipline grows. Now they start
to reinforce each other. Unfortunately, the
[1:23:21] beginning, then working at, you know and have
that going for you because people in general
[1:23:32] are not concentrated and people in general
are not disciplined, so you try to start somewhere.
[1:23:48] Now, I say if you can't–-if you can't be
disciplined, be clever; that's what I did.
[1:24:00] I trapped myself in a monastery in Japan with
no ticket back and no easy way out so--because
[1:24:08] I knew I wasn't disciplined. And then I was
trapped--now trapped in that environment and
[1:24:13] believe me, if there had been any easy way
out and back to the U.S., I would've taken
[1:24:20] it, but I was trapped and fortunately. So
what you can do here is you could sign up
[1:24:32] for retreats and then you can pay your money
and write it in ink, and put that every like,
[1:24:44] as I say it, every month I give these 4-hour
mini-retreats. You can go to basicmindforce.org,
[1:24:49] it's my main website. And so if you sign up
for the retreats for a year's worth and you
[1:24:58] play in advance, that's a way of trapping
yourself if you're not too disciplined. Good.
[1:25:04] Did you have a question or comment?
>> Yeah. You mentioned a few exponential growth
[1:25:10] and intuitive trends to improve concentration.
How do you measure that?
[1:25:17] >> YOUNG: We, at this point, only have the
anecdotal measurements of, you know, centuries
[1:25:30] of teachers teaching this and seeing what
their student experience is. We're only now
[1:25:37] starting to be able to quantify all of this.
That's part of that east-west dialogue that
[1:25:38] I talked about. I can--you can find a few
studies but these are--it's hard to find longitudinal
[1:25:40] studies that go for 10 or 20 years, for obvious
reasons, right, because Western science has
[1:25:53] only been studying this stuff for 10 or 20
years. So the answer is how do we know now,
[1:26:05] because teachers like myself observe--and
I've had students that have been with me for
[1:26:13] 30 years, and I see, okay, the ones that stayed
with it--I see as a general trend what tends
[1:26:18] to happen with their practice. So right now,
I can't point you to multi-center, actively
[1:26:34] controlled, double blind, you know, bulletproof,
scientific evidence that it works this way.
[1:26:44] I think we will have that in the next century.
Right now, it's the anecdotal evidence of
[1:26:48] hundreds of teachers, our experiences sort
of in this direction. Yes, Billy?
[1:26:49] >> I have a comment and I have a question.
>> YOUNG: Sure.
[1:26:54] >> So my comment is William James, the father
of modern psychology, it could basically be
[1:27:01] the same conclusion as you did and he called
the bottom layer. He said it's the basis of
[1:27:10] judgment, character and will. It's that important.
>> YOUNG: He said that? He called concentration?
[1:27:17] >> Yes, he call attention.
>> YOUNG: Attention?
[1:27:20] >> I believe it was attention and [INDISTINCT]
the basis of judgment, character and will.
[1:27:31] >> YOUNG: Yeah, that's a pretty good quote.
>> I think he say--he say--if--he said something
[1:27:43] like only that was possible. [INDISTINCT],
that'll be great. So that was the comment.
[1:27:51] The question is that when we play video games
on the Xbox--I don't know if you have it in
[1:28:00] Japan, do you have it now? And it's like,
it's very easy to concentrate on a game, and
[1:28:01] I'm wondering whether that form of concentration
is generalized because it's so pleasure [INDISTINCT]
[1:28:02] run.
>> YOUNG: Excellent and very interested point.
[1:28:03] But I'm not--I'm going to write down your
James quote.
[1:28:04] >> Yes, I have that for you.
>> YOUNG: That's really good. William James
[1:28:05] also said some other amazing things. He once
said--when he was lecturing, I believe, at
[1:28:06] Harvard, then there was a Buddhist monk in
the orange robe--probably a Southeast Asian--in
[1:28:10] the audience and he invited that Buddhist
monk to come up on the stage and now, this
[1:28:16] would be what, about hundred years ago? And
this is William James and he said, "In the
[1:28:23] next century, these are the people that you'll
be learning your psychology from." And it's
[1:28:24] from the past. Mindfulness is not a marginal
piece in Western psychology at this point.
[1:28:25] Mindfulness is the coolest, hottest thing
in psychotherapy at this point in history
[1:28:26] and mindfulness, although it's defined differently
by different people, is a notion directly
[1:28:28] taken from Theravada Buddhism, taken from
early Buddhism. So James actually literally
[1:28:30] correctly predicted the future.
>> James Date.
[1:28:33] >> YOUNG: Flip? We're going to flip the tape.
So now, go back to relaxation, see how quick
[1:28:48] you can go back. Comments? I love taking [INDISTINCT].
>> [INDISTINCT]
[1:28:50] >> The Xbox question.
>> YOUNG: Oh, the Xbox. That's right. You
[1:28:58] can--okay. It doesn't have to be as modern
as video games, it can be old. When you watch
[1:29:03] TV, you tend to enter a concentrative state.
Is that generalized? Does that build concentration
[1:29:06] skill? In general, no, it doesn't. And unfortunately,
I would suspect that playing the video games
[1:29:07] does not build skill. My metaphor: passive
exercise. If I grab your hand and raise it
[1:29:08] up and down 500 times, are you strengthening
your muscle? Not very much because it's happening
[1:29:09] to you; you're not exercising. There's not
an effort. So in the exercise that I gave
[1:29:16] you, your attention wandered, you brought
it back. The attention wandering would be
[1:29:22] analogous to the force of gravity. Coming
back to your object of meditation would be
[1:29:27] analogous to lifting the weight; that's going
to build strength. If you just let somebody
[1:29:29] move your body for you, you're not really
developing strength. So certain things will
[1:29:38] put you in a concentrated state but don't
have much potential to build concentration.
[1:29:39] Playing video games, watching TV, I'm afraid
do not build much concentration. Now, is there
[1:29:40] a way that you could--let's take--let's take
those--something like listening to music.
[1:29:44] Is there a way that you could do that where
it would build concentration? And the answer
[1:29:59] is yes, but there has to be a disciplined
technique. How about watching television?
[1:30:04] Could you watch television in a way that you
actually elevated your base level of concentration
[1:30:13] in daily life? And the answer is yes, but
you would have to have a very disciplined,
[1:30:18] focused technique. And in fact, I teach people
how to do it. I teach people, but I teach
[1:30:20] them in incremental steps. First, eyes closed,
just listening to the sounds. Now, can we
[1:30:21] still be in the meditative state with that
sonic impact? Okay. Now, open your eyes; turn
[1:30:22] off the video, the audio. Can you look at
the pictures and still keep meditated? Okay.
[1:30:24] Now, can you look at the pictures and listen
and still be--in a minute--in a consciously
[1:30:30] meditating on the television experience. If
you can do that, then you can use TV to build,
[1:30:33] otherwise, video games and TV will probably
unfortunately not. We developed a program--well,
[1:30:35] let's put it this way. Just historically,
three years ago, the Dalai Lama spoke to a
[1:30:41] group of scientists. I think many of you know
that the Dalai Lama--well, let me just say
[1:30:48] there's no central organization in Buddhism
like Catholicism; you have a pope and that's
[1:30:55] like--that speaks for all of Catholicism.
Buddhism is at the other end of the organizational
[1:31:01] spectrum. There's no central organization,
no one speaks for all Buddhists. Nobody even
[1:31:02] speaks for large groups of Buddhists officially;
it's very decentralized. However, if there
[1:31:04] was someone in the world--who the world listened
to as representing the Buddhists of the world,
[1:31:10] that would be the Dalai Lama of Tibet. And
some of you may know that this Dalai Lama
[1:31:14] is very gung-ho on science and is very much
a believer that not only is Buddhism and science
[1:31:16] compatible, they are actually natural allies.
So, that--in other words he, the Dalai Lama,
[1:31:17] takes the same stand that I said I just--that
I hid upon 30 years ago, 40 years ago. Forty
[1:31:18] years ago, it occurred to me, "Oh, Western
science and Eastern science, they're natural
[1:31:19] allies. They go together. They can learn from
each other, they can reinforce." Well, I hid
[1:31:20] upon that for my own reasons independently
but other people, as is often the case, were
[1:31:21] having similar ideas, and one of them, fortunately,
is the Dalai Lama who speaks with this enormous
[1:31:22] voice that's heard all over the world even
though he doesn't actually technically have
[1:31:23] an official status. So he is in favor of an
active collaboration between the Western science
[1:31:24] and Buddhist meditation experience, and he
has--I have personally like literally been
[1:31:25] standing six feet from him when he made the
statement: "If anything ever comes up in science
[1:31:26] that clearly contradicts traditional Buddhism,
then we'll simply have to abandon that aspect
[1:31:27] of traditional Buddhism." And that's an amazing
statement. Imagine the Pope, this Pope, for
[1:31:28] example, saying, "Oh, by the way, and we really
apologize about Galileo and all the other
[1:31:29] people and from now on, you know, any conflicts--if
it looks like we're wrong, we're wrong; science
[1:31:30] wins." I mean, you can't quite imagine that
happen, right? What to say if the real fundamentalist
[1:31:31] types in Islam, Protestant Christianity and
Judaism, you just can't imagine them saying
[1:31:32] anything like that. But here we have the Dalai
Lama saying, we're confident enough that there's
[1:31:33] a core experiential truth in Buddhism that
we will--we will completely--he wants Buddhism
[1:31:34] to disappear basically and simply become part
of science. That's an amazing statement on
[1:31:35] the part of a so-called religious leader.
So anyway, the Dalai Lama--we got a little
[1:31:36] off track, but you may not know these things
and they are interesting to know what our
[1:31:37] world has become, why our world is very different
from the world of the '50s that I was born
[1:31:38] into. I would never, in my wildest imaginings,
thought that such a culture shift would take
[1:31:39] place in my own culture in North America.
But in many event--so the Dalai Lama got together
[1:31:40] with a bunch of scientists, some of whom are
friends of mine, and charged them with the
[1:31:41] task of finding a way that we could teach
legitimate meditative skills, which essentially
[1:31:42] needs concentration skills, that we can teach
those to the children of the world. The young
[1:31:43] people of the world, how can we reach them?
So I knew that there had been this sort of
[1:31:44] call, so I started--I put on my thinking cap
and it occurred to me that if you're 14 years
[1:31:45] old, there--this is relevant, by the way,
to my comment even though it's long winded.
[1:31:46] If you're 14 years old, what are two good
reasons that you don't want to sit still and
[1:31:47] focus on something with your eyes closed?
Well, the first good reason is it looks weird
[1:31:48] and when you're young you don't want to do
anything that looks weird. Second, it's boring
[1:31:49] and you don't want to do anything that's boring.
However, if you think about it, there is something
[1:31:50] that--there is something that kids will be
doing, okay? Their eyes are closed and they're
[1:31:51] attending to something and then not moving
for a period of time and what would they be
[1:31:52] doing?
>> Listening to music.
[1:31:53] >> YOUNG: Listening to music on their iPod.
So we designed a music-based mindfulness program.
[1:31:54] The concentration object is music or your
emotional reaction to the music or your mental
[1:31:55] reaction to the music or any state of restfulness
that the music may produce. You can--we have
[1:31:56] this on YouTube. So, we've created a thing
where kids could listen to whatever music
[1:31:57] they wanted but they had to listen in a certain
way and report on their experience. And then
[1:31:58] they would start to go into high concentrated
states as they're listening to the music while
[1:31:59] the experience of the music becomes more ecstatic.
So we developed a way of listening to music
[1:32:00] where it's not passive exercise but they're
enjoying themselves; it's not weird, it's
[1:32:01] not boring, but within 18 months at the Youth
Center in Burlington, Vermont, where I come
[1:32:02] from, we--actually, with music-based mindfulness
completely revolutionized that entire subculture
[1:32:03] to where they now want to give us our own
dedicated building just for an iPod-based
[1:32:12] meditation for teenagers in Vermont. So there
is a way to make use of that concentrating
[1:32:21] force in external media but you can't just
do it passively, there has to be some structure
[1:32:23] and discipline. Do you have other questions
or comments? Yes.
[1:32:24] >> Do you think it's possible to build concentration
by trying to build a skill like say, Lance
[1:32:25] Armstrong doing a bicycle race where he's
to [INDISTINCT] now and focus on being the
[1:32:26] first person to finish the race? Does that
build the same kind of concentration that
[1:32:27] focusing on physical comfort for a long period
of time with the brain?
[1:32:28] >> YOUNG: Yes and no. What happens is that
people that do certain performances like music
[1:32:29] or sports will have transient, short experiences
of being in a high concentrative state, an
[1:32:30] extraordinary concentrative state, maybe a
profoundly altered state where time slows
[1:32:31] down and there's like this distance in this
very altered state. Now, the locker room term
[1:32:32] for this is to be in the zone, okay? That's
a great term. And Ted Williams, the baseball
[1:32:33] player, he described what--when you're in
the zone, which is just a secular sports term
[1:32:34] for being in a high concentrated state while
you're playing, how Ted William said he knew
[1:32:35] he was in his zone was when the ball came
at him, he could see the stitching. I think
[1:32:36] that ball is traveling close to 100 miles
an hour, okay? That his concentration was
[1:32:37] such that he can see the individual stitches
on the ball. So--and I know of musicians that
[1:32:38] enter the zone. There's another term that
is used, a flow state, that's another secular
[1:32:39] term for a concentrated state that you enter
naturally during some activity. Well, here's
[1:32:40] the deal. People that enter these states associated
with a certain sport or a performance art
[1:32:41] typically are not aware that it can be generalized
and they don't attempt to generalize it, and
[1:32:42] as soon as that performance art is over or
the sports event is over, they're very much
[1:32:43] out of the zone. So unless somebody points
out to them that you can--remember I said
[1:32:44] that it would get deeper and broader? Unless
somebody instructs them and they discipline
[1:32:45] themselves in attempting to broaden it, what
happens is that they have a temporary state
[1:32:46] that does not generalize to daily life, so
that they miss out on that window of opportunity.
[1:32:47] Now, what the Zen teachers did in Japan is
they realized that people were interested
[1:32:48] in arts whether we're interested in tea ceremony
or playing the koto or flower arranging in
[1:32:49] the traditional society, right? This is hundreds
of years ago. And men we're interested in
[1:32:50] fighting because it was samurai that ran the
country. So they realized that, because people
[1:32:51] were doing these arts, that they could instruct
people in doing the arts in a way that would
[1:32:52] then generalize to their life, and that's
where you get Zen and the art of sword fighting
[1:32:53] or Zen and the art of the tea ceremony. But
what happens is--what the Zen masters in Japan
[1:32:54] complain about is all people want to do is
they just want to do the art part, that they
[1:32:55] don't want to do the Zen part. Where they
would say don't want to do the work of carrying
[1:32:56] it from--they want to be in a focused state
while they do their art but they're not willing
[1:32:57] to extend it to daily life, so that's not
really a Zen and the art of it. So the--most
[1:32:58] Zen teachers are contemptuous in Japan of
Zen and the art of because they see that the
[1:32:59] art always ends up dominating rather than
the Zen. So the answer is--and that's sad,
[1:33:00] even tragic because you know the expression
"So near yet so far?" These people, when they're
[1:33:01] performing like when they do the extreme endurance
sports or whatever, they are really, really,
[1:33:02] really in the meditative state and deeply
so, but they'll--most of them will never broadly
[1:33:03] be so. It will always be confined because
the conceptual horizon is limited and there's
[1:33:04] no one like me say, "Oh, you ain't seen nothing
yet." Wait--okay, so when you--like I knew
[1:33:05] this piano player. He was, like, as good a
piano player as any piano player that ever
[1:33:06] lived, but he had a lot of psychological problems
and couldn't get his shit together basically.
[1:33:07] But this guy was as good as any, as good any.
And when he would play, he would absolutely
[1:33:08] go into a meditative state but as soon as
he wasn't playing, he was just screwed up.
[1:33:09] And I tried as best I could to teach him,
"Hey, you're playing in that state, now the
[1:33:10] next morning when the reviews in the newspaper
come out, stay in that state as you read the
[1:33:11] pros and cons about," okay, "and stay in that
state when you attempt to have a manager to
[1:33:12] get your life together," but he just couldn't.
He would do it when he played and he was just
[1:33:13] not wanting to extend it. And so when you
hear about this person, he could've been as
[1:33:14] famous as anyone because he just couldn't
make it broader. He could make it deeper while
[1:33:15] he was playing. So the potential is hugely
there but seldom realize it was performance
[1:33:16] arts. Yes?
>> Just like you said for a sports sector,
[1:33:17] some people have natural talents for some
things, and you're saying, in your experiences,
[1:33:18] there's a big, wide fluctuation in ability
that people bring into the development of
[1:33:19] concentration?
>> YOUNG: Very intelligent question.
[1:33:20] >> Most people aren't...
>> YOUNG: Is there a range of natural abilities
[1:33:21] for meditation? And the answer is yes. Have
we yet to quantify that in a scientifically
[1:33:22] acceptable way? No. We're not there yet, but
it is my anecdotal experience that there's
[1:33:23] a huge range. Now, the danger in telling you
that is the assumption is I'm at the low end
[1:33:24] of the tail. I'm at the--you know, I'm the
free standard deviations to the non-desirable.
[1:33:25] Okay, that's the assumption, right? Everybody
makes sense. I say well, actually, there is,
[1:33:26] you know, there's a sort of bell curve distribution.
The assumption is I'm all these--I'm three
[1:33:27] sigmas in the direction I want to be. Okay?
That's what everybody thinks but of course,
[1:33:28] most of you are pretty much in the middle,
right? And meaning that with rare exception--well,
[1:33:29] even if you're three sigmas from the mean
in terms of lacking native skills, if you
[1:33:30] stay with it long enough, you could make up
for that. I would say, in my case, that I
[1:33:31] probably have a little less than average native
ability at meditating, somewhat less than
[1:33:32] average. But I was clever; I trapped myself
in a situation where, for the extended period
[1:33:33] of time, I just had no choice, so I became
professional level meditator. And I think
[1:33:34] the fact that I don't have the natural proclivity
is actually good because it took me a long
[1:33:35] time so I had to go through a lot of frustration
and difficulty and failure which actually
[1:33:36] now makes me a good teacher because when other
people are experiencing that, I've experienced
[1:33:37] that myself. So I think that it was bad in
the beginning but it's paid off at the end.
[1:33:38] But are there the equivalent of geniuses in
the field of meditation? Yeah. One of them
[1:33:39] was the historical Buddha himself who basically
was able to do every meditation technique
[1:33:40] that anybody ever taught him just instantly.
He seemed to just have an ability to do that.
[1:33:41] I have had students that basically could master
everything pretty much instantaneously; that's
[1:33:42] rare. Then I've had people that are still
struggling after 15, 20 years but it was still
[1:33:43] moved even though they're still struggling
in their techniques and their concentration
[1:33:44] is sort of a little dicey but still their
life has changed enough that it was worth
[1:33:45] those 10 minutes a day and, you know, that
four hours per month. It was still worth it.
[1:33:46] So even if you're not--if you don't have a
lot of native ability, you could make up for
[1:33:47] that by staying with it. But I do think there's
a range. The traditional explanation for that
[1:33:48] range is former lives. That may or may not
be the case. When we encounter students that
[1:33:49] just couldn't do it and just could do it;
they can do everything and they take classical
[1:33:50] enlightenment very quickly. Sometimes on their
first retreat, they actually--like it just
[1:33:51] happens. Traditionally, they had said, "Well,
that person had practiced that in a thousand
[1:33:52] lifetimes previously," et cetera, et cetera.
I'm not saying I necessarily believe that
[1:33:53] is true. In fact, it's highly improbable;
it's not true but that is the truth, that's
[1:33:54] sort of the explanation why the differences:
karmic effect from previous lives. I tend
[1:33:55] to think more genes and upbringing but, you
know, pick your paradigm. We'll take one more.
[1:33:56] That has been excellent questions.
>> Just going along with the exercise analogy.
[1:33:57] Do you think that there's a meditative equivalent
to eating junk food or like something that
[1:33:58] would be detrimental to your concentration?
Like some activity that would train your concentration
[1:33:59] [INDISTINCT].
>> YOUNG: Well, training out of concentration
[1:34:00] skill. So then, here's the sad news: yes,
there is the equivalent of, whatever you say,
[1:34:01] anti-exercise. It's called all human culture
at this point in history. Not just western
[1:34:02] culture, all human culture. So, you know,
you develop the skill at throwing a certain
[1:34:03] kind of ball through a certain kind of target
or plucking strings in a certain way to make
[1:34:04] certain sounds and you get huge celebrity,
huge credibility or huge everything because
[1:34:05] you develop those skills and all cultures
in all of the world will reinforce that skill
[1:34:06] set. Playing the guitar, shooting basketball,
okay. So where are the Academy Awards for
[1:34:07] most outstanding example of equanimity in
the year 2010? Okay, longest continuous meditative
[1:34:08] sit, longest continuous meditative sit by
a non Asian, okay? We could help the Academy
[1:34:09] Awards, you know, for meditative skills. We
could have a society that constantly reminded
[1:34:10] you that those are more than fundamental,
but no human cultures does that. Now there
[1:34:11] are artificial cultures, monastic cultures
that do that and that's why people go off
[1:34:12] and live in these artificial cultures. East
and west, it's the same. Christianity has
[1:34:13] its own monastic culture, which at one point,
was absolutely central to the Christian endeavor.
[1:34:14] However, ever since the 16th century, reformation
and counter-reformation and many other social
[1:34:15] upheavals, even people with a strong background
in Christianity don't realize that at one
[1:34:16] point not that long ago, their religion was
primarily meditative. But there are monasteries
[1:34:17] all over Europe and St. Benedict, who set
up the monastic system, said there's one reason
[1:34:18] and one reason only for going into a monastery,
and that's not chastity, obedience and poverty.
[1:34:19] It is to attain the recollected state. What
is the recollected state? Well the word "recollect"
[1:34:20] in modern English means to remember, but that's
not what it literally means in Latin. Recolligere,
[1:34:21] "Re" means back, "con" means together, and
"legere" means took place. So what does it
[1:34:22] mean to pull back together or it means to
take scattered around us and re-concentrate
[1:34:23] your soul? The recollected state is the Christian
term, the traditional western term for what
[1:34:24] in the east is called Somadi, which morpheme
for morpheme, means to say, it's like "som"
[1:34:25] means together, "A" means back and "da" means
took place. So Somadi is bringing your attention
[1:34:26] back and "recollectio" it means exactly the
same thing. So, in the Western--at the Christian
[1:34:27] monasteries, people went into an artificial
culture that would constantly be reminding
[1:34:28] them through silence, through symbols and
their prayers, whatever, "Hey, you're here
[1:34:29] to develop the recollected state." And a deep
recollected state is called infused contemplation
[1:34:30] which was taken to be a direct experience
of the Christian tribute of God according
[1:34:31] to that formulation. In the east, same thing,
we're on the monastic cultures. In East Asia,
[1:34:32] Southeast Asia and so forth, those are artificial
environments where, everyday from the time
[1:34:33] you wake up to the time you go to sleep, everything
in that culture is reminding you of concentration,
[1:34:34] sensory clarity, equanimity, and other meditative
skills. So, the equivalent of anti-meditation
[1:34:35] is human culture. That's not to dishuman culture,
okay? We want the best of both worlds. At
[1:34:36] one time in the past, it may not have been
this way. In the distant past, the prehistoric
[1:34:37] past, in the pre-literate lives of our remote
ancestors, if you interact, if you've been
[1:34:38] privileged as I have to have intimate interactions
with tribal people who have not been completely
[1:34:39] culturally be genocided, you'll see that many--I'm
not saying all--but many of them, their lifestyle
[1:34:40] puts them into a meditative state. If you
look at Amazonian Indians, okay, that have
[1:34:41] not had much contact or you look at American
Indians that have kept up their own culture,
[1:34:42] you'll see that they have the same eyes as
meditators, as advanced contemporaries. So,
[1:34:43] there was a time in the past, before things
got technological, where our remote ancestors--presumably,
[1:34:44] the lifestyle reinforced these values. That
has not been the case for 10, 20,000 years.
[1:34:45] What is to follow? Well, I think what is to
follow, I would hope, would be the best of
[1:34:46] both worlds. Meaning we have all this technology
and all this power and all this culture, but
[1:34:47] we also are able to go back to this more primordial
human experience where your way of dealing
[1:34:48] with challenges--because you don't have technology,
you don't have knowledge--all you could do
[1:34:49] is just become one with what's happening in
a high concentrated state. Now to me, I would
[1:34:50] see the future of humanity, the ideal I would
hold out for the future of humanity is an
[1:34:51] integration where our technology and our science
continues to move forward but in a way that
[1:34:52] allows large numbers of human people to go
back to a meditative world, so then we have
[1:34:53] the best of both worlds at the same time.
That's what I and people like me, many others
[1:34:54] that sort of share this east-west vision,
are seeking to bring about. And that's what
[1:34:55] gets me up in the morning and what keeps me
from being down because I can't say what the
[1:34:56] future will hold--who can say that? That would
be completely irresponsible. However, I say
[1:34:57] based on what I know of science as a pretty
good amateur and based on what I know about
[1:34:58] meditation as a definitely confident professional,
it is not hard for me to imagine that the
[1:34:59] future of humanity will be very different
from what it's been for the last thousands
[1:35:00] of years but in a way that is the best of
both worlds. So that--because it is not hard
[1:35:01] for me to envision that and because I know
that in a little way by things like what I'm
[1:35:02] doing here, I am participating in moving the
culture that way. Now, I don't get bummed
[1:35:03] out, burned out, or freaked out when I see
the labiate horrors that is the 6:00 o'clock
[1:35:04] news, because to me that's local and I see
global. I see--okay, what's the next century
[1:35:05] going to hold? When I think about that, what
I see is that the best of the west and the
[1:35:06] best of the east have begun a mating dance;
they're dating. They haven't even really seriously
[1:35:07] made out yet, okay? But when they finally
get around to making children 50 years from
[1:35:08] now and when you start to have teams of enlightened
neuroscientists. Because now you're getting--you
[1:35:09] get a feel. There's a man named James Austin
who wrote--what's his latest one?
[1:35:10] >> Hold on, the Zen and the Brain.
>> YOUNG: Yes, but is--I think it's non-self-awareness,
[1:35:11] selfless awareness and the right, something
like that. Anyway, Jim Austin is part of this
[1:35:12] group that I consider myself part of. So he
was a--he was a neurosurgeon. Went to Japan,
[1:35:13] did traditional Zen training, got traditional
Zen enlightenment, sign, sealed, affirmed
[1:35:14] by an authentic Zen master. What's the first
thing he again--then he started writing books
[1:35:15] and what does he say? He says, okay, something
really, really changed inside of me. And it
[1:35:16] changed suddenly and it's dramatic, and it
has, you know, completely turned my world,
[1:35:17] my paradigm upside down. I got to ask myself,
okay, this happened under the tutelage of
[1:35:18] the Japanese Zen master, but it's a westerner
who knows the brain. I got to ask myself,
[1:35:19] what changed inside, functional role anatomy,
because something had to change. If there'
[1:35:20] this big change in perception, then the neuronal
base, there's got to be neuronal correlates
[1:35:21] of this. And he's writing books, not giving
an answer to the question but posing a question.
[1:35:22] A case could be made, a case has been made
that in sciences, the most valuable thing
[1:35:23] is not the answers. It's not even what the
questions is--the questions are. I would claim
[1:35:24] that the question that Jim Austin and myself
and people like us are asking which is what
[1:35:25] are the neurophysiological correlates of classical
Buddhist enlightenment. That is perhaps the
[1:35:26] question of--maybe of all time because if
we ever crack that that would utterly change
[1:35:27] and dramatically change and quickly change
the course of human history for the better
[1:35:28] because we would have a scientific paradigm
for something that we not only have anecdotal
[1:35:29] paradigm for. And I see that as coming in
the next 100 years. I see that as feasible
[1:35:30] and therefore, as I say, you know, I look
at the big picture and I'm excited, I'm happy.
[1:35:31] I don't get bummed out by the local vagaries
of history. I mentioned the great quote by
[1:35:32] the great William James. I'll give you another
quote by Arnold Toynbee, famous historian
[1:35:33] who said when all is said and done, it may
turn out to be the case today that the single
[1:35:34] most important event of the 20th century--now
think of all the things that happened in the
[1:35:35] 20th century. Toynbee, who is a big picture
historian, says it may turn out that in the
[1:35:36] end, the single most important event of the
20th century will be seen as the discovery
[1:35:37] on the part of the west of Buddhism, because
it will change Buddhism and essentially eliminate
[1:35:38] the superstition that--it represents a large
part of traditional Buddhism, but it may change
[1:35:39] the whole world. Because scientists will begin
to ask the question like Jim Austin is asking,
[1:35:40] "Hey, what's going on here neuroanatomically?
And what does this mean?" And once you have
[1:35:41] your science, then you have your technology.
And my happiest hope, my happiest thought
[1:35:42] is that someday meditation cushions and bells
like this will be in museums, okay? No one
[1:35:43] will--you won't have to do it that way anymore
because I'm not going to be able to do it.
[1:35:44] Now, what's that other way? Well, we can't
know because before you have to do technology,
[1:35:45] you have to have the new science. And we don't
have the new science, but at least we have
[1:35:46] people asking the questions that will lead
to the new science, and now you're a part
[1:35:47] of that. So, thank you.