upward facing dog

so okay, we're on the upward facing dog, now what?

nothing, here we are upward facing dog

this is

curriculum already being, just be here

how do you stay here? well, the arms are involved

so we can be aware that

we got a breath, we can be re-

spin, we're learning how to inhabit being

in elementary school and

all of a sudden, it wakes something up, finish that, you do something else, do

sequence of yoga, and then

you know, you can ask either, why you're doing it or afterward

when you say lying in, what's called the corpse pose, I don't necessaly have to

use that word, but

I love it, how do you feel?

and people usually feel like, more

I feel fantastic, what did you do?

nothing, really you did a little of this, and a little this

this, this, the lesson is

drop right in, so then you realize, well, there's more to this apparatus that

I call me then

meets the eye, and if imagine if I would actually nurture it

in these kinds of ways, if I would actually use these muscles

to cultivate awareness, to cultivate embodied

attending, to cultivate emotional intelligence

to cultivate, another word that was used quite a bit

self-regulation, so self recognition, so you recognize say

impulses of a anger when they arise, and you don't say

necessaly say I'm angry, just say, oh it's angering

it's like the, it's like raining

it's like we don't have to make it into personal thing, so then

it's like the anger, let's watch the anger that because the most

interesting object to the tension

says in being, just watch the anger come and go

and guess what? it comes and goes, if you're willing to be patient

as like Louis Pasteur looking at crystals under a microscope, he's like

complete discovery, anger, I don't have to buy into it

and then shoot somebody,

hate myself, you know what I'm talking about

it's like choice, but in order to be able to make the choice

you have to be brought to a point where you're

in the laboratory, you're engaged, this is all about practices in our philosophy

not like some Asian Buddhist, you know, Dharma philosophy, this is like

this is a practice and we don't have that much in our society, we don't just

don't have that kind of

deep cultural sense of

practice

when we think a practice, we think of rehearsing for a performance

we're talking about it, no, there's no separation between practice and

performance, this is it

OK, so what practice means exactly embodying

awareness now, and it turns out, this is

not a little thumbnail, that, you know, the breath gets mentioned that little, yes, let's

just teach them the breath

well, let's teach'em the yoga pose or this or that

but the fact of the matter is

it's not about the objects of attention, like we can pay attention to the breath

we can pay attention to our thoughts

we can pay attention to our emotions

but it's about the attending itself, be attending

itself, now it turns out

that when you study people who

have taken MBSR, for example, there's a very

beautiful study by young guy named Norman Farb works with

Zindel Segal at the University Toronto

took people trained in MBSR, not trained in MBSR, put them

in fMRI scanner, show them various additives

you know that they might or might not, self-identify with as their

and wrote an amazing paper

called

about self-referential mode

of knowing, OK

and what they found was that, when you put someone in fMRI scanner

and we said, just like you do nothing, it turns out

we don't just do nothing, we don't just kind of flat line

no silly Bob

we start thinking, we start in on

narrating the story of me

I could be as simple as like it's kinda squeezed in this tube

you know, to daydreaming, to fantasizing, to this and that, the problem

solving to

like the mind disguised gallops of, you know, and it's always

got some of it in mind

and that's, when you look at the brains, it turns out that

what lights up is a region in the midline

of the cerebral cortex, that is called the

sort of a narrative network, okay

it's like or it's often called the default mode, it's like

when you're not doing anything, that's what lights up, in just uses up enormous

amounts of energy

enormous amounts of many energy, lying there doing nothing

only you're not doing nothing, you get

you're thinking, thinking, thinking, thinking

thinking, same kinda thinking that doesn't let you go to sleep

and it's always the same old song, same

same picture playing on the marquee, the story of me

in the key of me, or the key of E

or the key of C, but it's always me

and my relationship to this, and my relationship to that, it's like surfing

surfing, surfing, surfing

okay, when you take people who are trained in MBSR

and compare them with the control group that was not trained MBSR

you put them in before, you put them in after in the scanner, so the

very interesting thing happens, in the MBSR group, that medial

default network, tends to attenuate

and another network comes on which is a kind the lateral network

that involves the insulin various other specialized regions of the

cerebral cortex, and it is seems to be about

when you ask people, and they'd get this through the additives that they have

subscribed to

like a no story, just this

sensory unfolding of breath

body, now

just being here, and it's okay, just the way we did at the beginning

you know, just here, well, how long is this gonna go on?

no, this is going to be now, just for now

for now

next three thousand minutes of now

so you got this other network which is basically called

the experiential network, it's just experiencing

life unfolding in the moment

so this is now neuroscience saying, OK, when we integrate

who we are, we've got the narrative going all the time, and that's partly true, but

a lot of time

let's be honest, I mean, a narratives

are not exactly 100 percent accurate

and then we've got the experiential piece that almost never gets any airtime

unless you've been trained

in this muscle of mindfulness, and then

this some kinda integration possible it's not that there's anything wrong

with the narrative

but fact is most narratives are too small, and

really too boring, and really much too repetitive

and much too negative

never mind prosocial behavior, we're antisocial to ourselves

so if that's the diagnosis and the Buddha diagnose that is

dukkha, suffering, ignorance

dis-ease and unsatisfactory in this because you know that

if you got something it's not going to last, and if you have something you don't

want its gonna last forever, so you're

your cooked, your goose is cooked either way, and this is all delusional thinking

it's like more that mid-line narrative

and the narratives like a lot of time is wrong, and then you get that depressive

rumination narratives

and pretty soon, you're down in the pits, and you can blame everybody including your

history, including trauma but the fact that matters

you're not bringing online all these other capacities

that are lying sitting inside your skull

that could be brought online, how?

repetition, not mindless but mindful repetition

breath comes in, breath goes out

just to choose an object to attend to comes in, goes out

comes in, goes out

how long is it gonna take before it? especially teenagers says

and we said on mano slide is boring

this is boring

so then the mind will go off and they will fantasize about something less

boring

all meditators know that, that's what the mind does

but you see, Boredoms just another mind state. just like anger

frustration, sadness

this is not a mind state, when you hold in an awareness, ain't it boring

boredom is not boring, very interesting

and it could be demonstrated very easily, a yogic maneuver many

of you know this one

you know, there's something called nadi sodhana and

pranayama, where you can do alternate nostril breathing and you use your

finger with both

so anyway you can all do this if you find the breath boring right now

for instance, you can do this yogic, sort of exercise where you take

one thumb and you push it over one nostril, you put the

index finger on the bridge of your nose, you squeeze the other finger

against the other nostril

purse their lips together, and you see just how long it takes for the

next in breath will becoming

only thing in the world is interesting to you, and it will not be very long

it will not be very long, so boring the breath

until you can't take one

so boring to have feet tend to walk, until you can't

so boring to have liver that just works, and never asked for anything

yeah until you, you know, drink so much alcohol that it goes offline

for good, so boring to have a body that works

back that doesn't cause pain, so boring

until you have a little smidge of pain in your lower back and you realize, holy

cow, for whole life

hinges on, fourth lumber vertebrae, and how the interface with the pelvis

we take everything for granted

until we wake up, rude awakening, usually its no fun

what if we were actually trained in

in this whole developmental arc which is as becoming ourselves

the formation of a human being

in school, in early childhood, so we're actually

find out what the whole of this thing does, yeah, thinking is great

but what about awareness thing

what about, what if they got equal their time and training

and then we could actually, hold our motions

so far the ways would be transformative

Verbatim :Onishi Keisuke 英文聽打：大西啟介