0:00 Well there's been a lot in the news in recent years about the brain and meditation. You may have read that meditation increases gamma wave activity. Or you may have read that over time meditation can increase the amount of white matter in the brain. Well I'm not sure of which of these findings are going to hold up in the long run, and in some cases I'm not even really sure what they mean. But there is one finding that's easy to relate to meditative experience in a pretty straight forward way. You tell meditators about this finding and they say, yeah, it makes sense that my brain would be doing that while I'm meditating. And this finding has to do with the part of the brain called the default mode network. And the basic finding, as in this paper that was published in the proceedings of the National Academy of Sciences, is that when people meditate, the default mode network kind of gets quieter. It gets less and less active. And this leads to the question of what the default mode network is. And for the answer, we turn to the lead author of this paper, Judson Brewer, who, when he did the study, was at Yale University and now is at the University of Massachusetts Medical School. >> So, it's called the development network because it seems to be active when we're not doing anything in particular.
近几年来有很多关于大脑和冥想的新闻。你可能看过，冥想促进伽马波的活动。或者你可能看过随着时间的推移，冥想能增长大脑白物质的数量。我不太确定这些发现在未来也能经得住检验，有些情况下我甚至真的不确定它们是什么意思。但是有一个发现，它很容易通过一个非常直接的方式关联到冥想经验。你告诉冥想者这个发现，他们说，是的，这说得通，我的大脑在我冥想时会那么做。这个发现与大脑被称为默认模式网络那部分相关。这个基础发现，在这个论文里，发表在《国家科学学术进展》上，是说，当人们冥想时，默认模式网络就变得安静。它的活动越来越弱。这指向了默认模式网络是什么的问题。对于这个的答案，我们转向这个论文的主要作者，Judson Brewer，就是他，当他在做这个研究时，在耶鲁大学，现在他在马萨诸塞医学院。>> 所以，这是被称为发展网络，因为它看起来是活跃的，特别是当我们什么都不做。
over time: 随着时间推移 hold up: （论点、理论等）经受得住检验
1:12 And if you think about any average person walking down the street not doing anything in particular. There's actually a whole lot going on in there brain. They're thinking about themselves usually. So they might be regretting something they did in the past. Worrying about something that's coming up. Planing for something. fantasizing. There's lots of things that are happening in our brains. When we're not doing anything in particular. And this network or brain region seems to get activated, or co-activated when we're doing these types of self-referential processing tasks. >> So, you might say that what the default mode network does is take your mind somewhere other than where you are. It does that in a spatial sense. In other words, you're probably not going to be focused on your immediate environment when, when the network is active. And it does so in a temporal sense along the dimension of time, as well. They've done studies where they interrupt people while their minds are wandering and basically the, the default mode network, is your mind wandering And they asked them what they're thinking about. And usually they're thinking either about something in the past, or something in the future. More the future than the past, but they're usually not thinking about the present.
如果你想下，在街上走着的，任何普通人，特别是什么都没做的人。实际上有很多东西在他大脑里进行。他们通常在想自己。所以他们可能后悔他们过去做的某些事情，担心将来会发生的事情。计划什么事情。幻想。我们大脑里有很多事情在发生着。特别是当我们什么都不做的时候。（华佼注：所以抑郁症越来越多的根源是：现代人的空闲时间越来越多了，或者说越来越无聊了吗？） 这个网络或者大脑区域看起来被激活了，或者联合激活了，当我们做这些涉及自我过程的任务类型时。>> 所以你可能说，默认模式网络做的事情是，把你的思想转到除了你自己所在的地方。它在空间意义上这么做的。换句话说，你很可能不会去关注你当下的环境，当这个网络是激活的。同样，在时间的纬度上它也是这样的。他们做了些研究，打断人们，当他们思想正在漫游时，基本上，默认模式网络，是你的思想漫游，他们问这些人，他们在想什么。通常，他们或者在想过去的事情，或者将来的事情。想将来的比过去的更多。但是他们通常不是在想现在。
temporal： 时间的 demension： 维度 And it does so in a temporal sense along the dimension of time, as well. 同样，在时间的纬度上它也是这样的。
2:26 Now it makes sense, in that light, that the default mode network would get quiet, as you meditate, because after all, one way to phrase, kind of one of the main points of meditation, is be here now. That is the title of a famous book that was published in the 1970's about meditation and spirituality.
现在，它能说得通了，在那方面，默认模式网络会安静，当你冥想时，因为毕竟，一种说法，有点儿像是冥想的要点，是“在当下”。这是一本有名的书名，1970年出版，关于冥想和灵性。
light： 角度；（事物呈现的）状态
2:48 Now when your meditating, you may notice, that the default mode network does not always surrender. Quietly, right? You're trying to focus on the breath and suddenly a thought bubbles up, you know, what about this email I've gotta write later today. It's kind of delicate, how should I handle it? Or, you'll think of someone you may have offended a couple of days ago, wonder how you can make amends, or you'll think about somebody you've got a crush on, how you can impress them when you see them in a couple days. Whatever.
现在，当你冥想，你可能会注意。默认模式网路不常投降。安静，对吗？你正试图专注于呼吸，突然一个想法冒出来，你知道，我今天要写的那封邮件怎么样了？这有点儿微妙，我这么才能掌控它？或者，你将想几天前你可能冒犯过的某人，想知道你怎样补偿，或者你将想你迷恋的某人，当你几天见到他们时，你要怎么才能给他们留下印象。
3:16 Those things are your default mode network asserting itself. And, in a way, it's just doing its job, you know? The, the, the job of the default mode network seems to be to take advantage of free time. So in other words, if you're not engaged in some task that requires focus. And you're not playing some sport. Writing some report, or, or just looking at somebody and wondering whether that's somebody you know. You know? If you're not doing one of these things that requires conscious focus, then, in a way, that's free time. And what the default mode network does is try to use that time, in some sense usefully. You know, taking care of your business, your social business. Your professional business, whatever. Now, when the default mode network does quiet down during meditation that doesn't necessarily mean you've entered a
这些是你的默认模式网络在坚持自己的事情。总而言之，它只是在做自己的工作，你知道吗？默认模式网络看起来在空闲时间特别有优势。换句话说，如果你没有参与某些要求专注的任务。你没有在进行某个运动，写某些报告，或者只是看某人，想知道这是你认识的那个人吗？你知道吗，如果你没有做这些要求有意识集中精力的事情，那么，总之，那就是空闲时间。默认模式网络做的事情就是试图利用这些时间，在某种意义上有用的。你知道，关注下你的生意，你的社交活动，你职业事情。任何这类。现在，当默认模式网络在冥想期间静下来时，未必意味着你进入了正念。
assert： 维护，坚持（权威）
state of mindfulness. The studies show that, the network quiets down during various kinds of mediation. Mindfulness mediation, but also, concentration mediation, for example. Now, it certainly is an important first step toward mindfulness for the network to calm down, for you to kind of get beyond the kind of self involvement that the network keep you enmeshed in. But in order to reach a state of mindfulness, there's a second sense in which you have to escape self involvement remember? To look at something mindfully. So look at it objectively. To look at it not, from your ordinary subjective perspective. So a true test of mindfulness would be say, to think of someone you don't like, and see if you can just kind of look at a feeling of dislike and not get caught up in it. Not let it carry your train of thought away. So that you don't wind up rehearsing a litany of grievances against the person. Or plotting revenge against the person. Then, then you're closer to a state of mindfulness.
研究显示，那个网络在各种冥想中都安静下来。正念冥想，正定冥想，例如。现在，它当然是一个重要的第一步，通往正念，让那个网络安静下来。对你来说，有点儿像远离某种自我参与，就是那个网络让你困在自我当中的。但是为了达到一种全神贯注的状态，有第二个意义，你必须避开自我参与，记得吗？为了看东西更加专注。所以客观地看它。看待它，不要从你平常的主观的视角。所以正念的真实测试，可以是，像某个你不喜欢的人，看看你是否能直视看待那种不喜欢的感觉，不会陷入其中。不是让它带着你的思想火车跑。因此你不会对那个人产生一连串的怨气了。或者密谋报复那个人。然后，你就离正念的状态更近了。
self involvement： 自我参与 rehearsing： 复述，详述，重复 litany： 枯燥冗长的陈述，连祷文 grievance： 委屈，不满，不平，抱怨 plot： 密谋，计划 revenge： 报仇
5:08 It's a common aspiration to carry mindfulness out of the meditation hall, into the real world. To carry this attitude of kind of, non-reactivity into your ordinary life.
这是一个正常的愿望，把正念从冥想殿堂中带出来，带到真实世界。把这个不反应的态度带到你日常的生活。
aspiration： 志向，渴望
5:21 One reason that's hard is because life is full of things you do react to. Psychologists have done studies where they show people pictures of various kinds of objects and things. And sometimes they ask them, how do you feel about this and the people say well, I like it, I don't like it whatever. Sometimes the methodology is subtler. There's a, there's a more kind of [INAUDIBLE] of figuring out whether people. Are having a positive or negative affective reaction to the thing, whether they are or are not feeling a favorable or an unfavorable feeling to it. And, the general finding is that people do have affective reactions to a whole lot of things. In one study, they actually asked people to morally evaluate Everyday objects, ask them if these things are good or bad in a moral sense. And people were pretty willing to do that. As Paul Bloom who was one of the co-authors of that study explained to me recently. Paul is a well known professor of psychology at Yale, and here's what he said. >> The paper's titled something like is a refrigerator good or evil. And so we just had a list of items. Now some of the items were meant to have veillance.
这很困难的一个原因是，因为生活充满了你能反应的事物。心理学家完成了很多研究，他们给人们看不同事物或者事情的图片。有时候他们问这些人，你对这个感觉怎么样，人们说，嗯我喜欢它，我不喜欢它等等。有时候方法更加微妙，有更有点像计算出人们是否，对这些事情，有一个肯定的或者否定的感情反应。他们是否感到支持或者不支持。通常发现，人们确实对大部分事物有一个情感反应。在一个研究中，他们实际上问人们去在道德上评估每个事物，问他们，这些东西在道德意义上是好还是坏。人们非常愿意这么做。当Paul Bloom，这个研究的一个共同作者，最近向我解释。Paul是耶鲁的一个知名心理学教授。这是他说的。>> 论文的标题有点像一个冰箱是好的还是邪恶的。我们有这样的东西的一个清单，有些东西带有监测意义。
affective： 情感的 morally: 道德上，有道德的 veillance： 监测
6:35 They were, like a thumbscrew.
它们，像一个翼形螺钉。
6:38 Or a vaccine. [INAUDIBLE] thumbscrew. Bad vaccine but [INAUDIBLE] refrigerator. Sock. Cloud. [SOUND]. And you know? People would, would, would, had no problem at all. I mean we thought at first that they'd find the question nonsensical. How good is it? How bad is it? They readily answered all of them. And there're, there was considerable consensus. >> Now none of this is to say, that most things in the world elicit a strong positive or negative affective reaction in us. In fact you can look around at things in your environment now. There are plenty of things. We don't have any particular reaction. You might say I kind of like that. Or it's mildly annoying. But, it's you know, it's far from overpowering. However, it is the case that the things that occupy our awareness do tend to be things that we feel positively or negatively about in a somewhat strong way. So if you're walking down the street And you see an enemy or you see a friend, somebody you feel bad about or good about. Or, you smell some horrible odour, or some sublime
或者一个疫苗。[听不见] 翼形螺钉。坏的疫苗但是[听不见]冰箱。袜子，云。你知道吗，人们完全没有问题。我的意思是我们首先想，他们会发现这个问题毫无意义。这个有多好？这个有多坏？他们完全准备好了回答所有的问题。而且有相当多的共识。>> 现在所有这些不是说，这个世界上的大多数事情，都会在我们身上引起一个强烈的积极或者消极的感情反应。实际上你能看看你周围的环境，现在。有很多东西，我们并没有特别的反应。你可能会说我有点喜欢那个，或者这个有点儿烦人。但是你知道，这个远远没有压倒一切。然而，情况是，这些东西占据了我们的知觉，确实趋向于那种事物，那种我们感到积极或者消极的，以一种有些强烈的方式。所以如果你走在大街上，你看到一个敌人，或者你看到一个朋友，某人你感觉糟糕或者感觉良好。或者，你闻到一些难闻的气味，或者宾馆里的一些美妙的气味。这些会唤起你的注意。
vaccine： 疫苗 considerable consensus： 相当多的共识 elicit...in us： 在我们身上引发 sublime： 令人赞叹的
smell from a restaurant, that will get your attention. That will be what you focus on. And this makes sense when you think about it, because the brain is designed to get us to focus on things that matter to us. And the way the brain encodes the extent to which things matter to us, is to assign them a positive or negative feeling. And the more they matter, the stronger the feeling. So it, it, it just makes sense that you're awareness would tend to be occupied by these kind of meaningful things. Things that do elicit a strong a reaction. And it also makes sense that the, the, default mode network would tend to, to inject these things into your consciousness that also you feel somewhat strongly about, they matter to you. For, for good or for bad. And this points to the basic challenge of mindfulness. The idea of mindfulness. is to take an objective attitude. In some sense the detached attitude toward the things you're paying attention to and yet your brain is designed to pay attention to those things it is hardest to be objective and detached about.
这些将是你关注的东西。这说得通，当你想它的时候，因为大脑就是设计来让我们专注于这些东西，这些对我们重要的东西。大脑编码事情对我们重要程度的方式，是分配他们一个积极或者消极的感觉。它们越重要，感情越强烈。所以，它只是说得通，你的知觉倾向于被这些有意义的事物占据。这些确实引发一个强烈反应的事物。它也说得通，就是，默认模式网络倾向于把这些事情注入你的意识，同样你感觉有些强烈，它们对你很重要，在好的或者坏的方面。这指向了基本的正念挑战。正念的观念。是采取一个客观的态度。某种意义上，分离的态度，对这些事物的，你在关注，然后你的大脑被设计来关注那些事情，变得客观和剥离那些事情非常困难。
extent: 程度
8:58 So here's an experiment you might try when you're walking down the street. Try to pay attention to things that you don't normally pay attention to. Now what those things are will depend on what demographic you're in. So suppose you're a young heterosexual male. And you're probably in the habit of paying attention to young females and especially if you find them attractive or intriguing, paying even more attention to them, and you probably pay some attention to young males. kind of size them up, compare them to yourself maybe they are after all in some sense the competition. Well, try paying attention to like elderly people.
有一个实验你可能会试下，当你走在大街上。试着关注那些你平常不怎么关注的事物。那些事物是什么取决于你在哪种年龄段中。所以假设你是一个年轻的异性恋男性。你很可能习惯于关注年轻女性，特别是如果你发现她们有吸引力或者有趣的，甚至关注更多。你很可能关注一点年轻男性。有点size他们up，拿自己跟他们比较，也许他们毕竟在某种意义的竞争。好吧。试着关注下老年人。
demographic： 人口（学）的；人口统计（学）的，；(某个地方或社会的)人口特征，人口统计数据；(尤指特定年龄段的)人群 heterosexual： 异性恋的；异性的；异性恋的人 intriguing： 有趣的；引人入胜的；奇怪的
9:34 One thing you'll find is that it's hard and it's not natural to pay attention to these people becaus you don't care that much about them. But you may also find if you do pay attention to them it's easier to appraise them calmly. You're, you're less involved, you have less at stake, and for that reason you may look at them more objectively. You know, my brother, when he reached an age where he felt that women were no longer paying attention to him said, you know, it's not that they think I'm unattractive, they just don't realize I exist. And that's kind of true. You know, our, our unconscious mind I think often excludes from our awareness the things that we're just not that interested. So all of this explains why it really is hard, and in some sense unnatural, to just walk down the street. With a truly mindful attitude toward everything we're paying attention to. And this subject came up in my conversation with Paul Bloom. What we've kind of said is that everything you notice, you have an affective reaction to and eh, that makes sense in the sense that.
你会发现一件事，这很难，很不自然去关注这些人。因为你并不关心他们。但是你可能也发现如果你关注他们，更容易平静地评价他们。你更少参与，你有较少的利害关系，因为那个原因，你可能看待他们更客观。你知道，我的兄弟，当他到了一个年纪，他感到女人不再关注他。你知道，这不是说他们认为我没有吸引力，他们只是没有意识到我在那里。这是真的。你知道，我们的潜意识，我想常常从我们知觉的事物过滤掉我们不怎么感兴趣的东西。所以所有这些解释了为什么它很难，在某种意义上不自然，只是在大街上走。在一个真正的专注态度，对所有事物，我们关注的。这个受试者出现在我跟Paul Bloom的谈话里。我们说的是，你注意的所有事物，你有一个情感反应，在那个意义上是说得通的。
appraise： 评价 at stake: 处于险境中；处于成败关头 affective： 情感的，表达感情的
10:41 If it is not relevant to your Darwinian prospects for good or bad. There's no reason to notice it in the first place. >> That's right.
如果它与你的达尔文的好的或者坏的前景不相关，那就没有理由一开始就去关注它。>> 是的。
prospect： 前景 in the first place: 一开始
10:51 That's right, I mean stripping the effective reactions away from our perception seems so profoundly anti-Darwinian. It is, and I know you've made this point before, but it seems like that the strongest way to give the middle finger to our selfish genes. [SOUND]. Which, which is, you know, we're going to take away this sort of taint, everything and, and for normally, you know, the whole world is colored by, by whether it's good for us or bad for us.
对的，我的意思是把有效的反应从我们的感知中剥离出来，看起来非常反达尔文。这是，我知道你以前说过这个观点，但是它看起来像对我们自私基因竖中指最有力的方式。你知道，我们将要把这个瑕疵拿开，任何事情，通常地，你知道，整个世界被“这是否对我们有好处或者有坏处”给涂上了颜色。
taint： (地位、名誉的)玷污，污点，瑕疵
11:18 And, and, and to try to live without that seems interesting. >> That is, I think what kind of hardcore Buddhism aspires to do. I would just add a couple of asterisks to that. First of all, when I associated a Buddhist perspective with the things that Paul had said, I didn't mean to say that everything he had said was phrased exactly in a technical sense, the way a Buddhist scholar would phrase it. So for example, when he talked about stripping perception of affective reaction, you might say it's actually more like training your perception on the affective reaction. And in that way, sometimes kind of de, depriving the reaction of its power. And for that matter more broadly. I want to emphasize that whenever I speak of detachment or getting a critical distance from a feeling, that terminology can be misleading because there's a sense that when you're observing something mindfully like a feeling. You're actually getting quite close to it, closer than usual. because ordinarily, our reaction to a, kind of, negative feeling like anxiety or fear, they want to push it away. They want to think of something or do something that will rid us off it. And to view it mindfully, it's kind of to be unafraid of it. To be willing to just get up close to it and, and look at it and then sometimes it will tend to loose it's power.
而且，试着不带着这个颜色看起来更有趣。>> 这是，我想有点儿像核心佛教启发去做的事情。我会加上一对星号。首先，当我将Paul说的这些事情联系上佛教观点时，我不是说他说的每件事在技术意义上都用词精确，即佛学学者将用的词。例如，当他谈论将知觉和感情反应分离时，你可能说它实际更像训练你在感情反应上的知觉。在那个方式上，优势，有点儿剥脱了反应的力量。因为这个影响更广。我想强调，任何时候我说剥离或者跟感觉保持相当距离时，术语可能会误导，因为有个意思，当你专心观察某些事情，比如感觉。你实际上离它很近，比平常更近。因为通常我们的反应，对消极感觉比如焦虑或者恐惧，他们想要把它推开。他们想要想一些事情，或者做一些事情，能够摆脱它们。而专心看它，有点儿像不害怕它。愿意离它更近，看着它，有时候它就会失去力量。
12:47 So in that sense, talking about distance from, detachment from, can be misleading. And for that reason some people prefer terms like non-attachment to terms like detachment. The final thing I would say about that exchange with Paul is that when I refer to a hardcore Buddhism. I don't mean to suggest that there's anything harsh. In the mindful sensibility, and I also certainly don't mean to suggest ever that there's no pleasure to be found in it. And in fact you see this sometimes on meditation retreats. A lot of people on retreats report how much pleasure there is to be found. Which is interesting because a meditation retreat is a place where it's relatively easy, relatively easy. To get into a kind of mindful frame of mind. And one reason is just because that, you know, a lot of the stuff that annoys you in life is not there. You're not getting emails, some of which may agitate you, you're generally off the grid, you're not hearing any news about the world. So, so it's easier to sink into a mindful Point of view.
所以在那个意义上，谈论远离，剥离，就会误导。因为那个原因，有些人更喜欢用“不迷恋"而不是剥离。最后我想说跟Paul交流的东西，是当我谈及一个佛教核心，我不是暗示这里有刺耳（华佼注：不太确定这个翻译）的东西。在专注的感觉上，我也当然不是暗示在那里找不到快乐。实际上你看到这有时候在冥想闭关里。许多人在闭关时报告说找到了多少快乐。这很有趣，因为冥想闭关是一个相对容易，相对容易的地方，去进入一种思想专注的架构。一个原因只是，你知道许多生活中的惹恼你的这种东西不在那里。你不会收到邮件，那种可能让你激动的东西。你从那个网格里出来了，你不再听说世界的任何消息。所以它更容易沉浸到一个专注的视角中。
harsh： 粗糙的； 刺耳的； 严厉的，严格的； 残酷的
13:52 And, people have been to retreats can tell you about things like mindful eating. When I first went to a meditation retreat I went into a dining hall, I couldn't understand you know, why do so many people have their eyes closed as they eat? Before long I got the picture, which is that if you close your eyes and focus. On that moment of eating, you're not looking, ahead to, to the next bite you're going to take. You're not being distracted by the default mode network which is pretty quiet and you're not having a conversation because these are silent meditation retreats nobody's talking. If you do that, you can find a pleasure in, in one moment of eating that is pretty much unprecedented in my experience. Similarly, people on meditation retreats often report and I can vouch for this, that your appreciation of beauty can reach a new level. Including the beauty of things that normally you might not even notice like the, the pattern of grain in wood, which if your default mode network were bubbling along, you just might not even see. So we're going to close by revisiting our friend Yife, the Buddhist nun as she describes what it's like to meditate, because her description sounds to me very much like what you would expect it to feel like for the default mode network to start to quiet down. >> When you meditate it, it's just like
闭关的人能告诉你关于专注吃东西的体验。当我第一次冥想闭关时，我走近一个食堂，我不能理解，你知道，为什么这么多人吃东西时闭上眼睛？不久，我就懂了，那时如果你闭上眼睛，专注，在吃的时候，你不是在找，找下一口吃的食物。你不会被默认模式网络分心。它很安静，你不会谈话，因为这是静默冥想闭关，没人说话。如果你那样做，你会感到快乐，在吃东西的时候。在我的体验里，有一次空前的快乐。相似的，人们在冥想闭关时常常报告说，我也能证明这个，你对美的欣赏会达到一个新高度。包括那些通常你可能根本不会注意到的东西的美，像木头的纹理，如果你的默认模式网络在咕哝，你就是看不到。我们将以再次拜访Yifa来结束，一个女佛教徒，她描述了冥想像是什么，因为她的描述听起来非常像你将要期待感觉到的，因为默认模式网络开始安静。>> 当你冥想，
15:23 there will watch, you know, in the water, if you let the dust just settle down.
它就像看，你知道，在水里，如果你让灰尘只是落下。
15:30 So water become maybe clean and also very peaceful. >> Mm hmm. >> Or even stilled.
所以水变得干净，也很平静。>> 嗯。>> 或者甚至静止。
15:39 So you've heard the water's still. The surface like a mirror and you would reflect the surrounding as things they are. So meditation is a help, is to help us to see things as they really are. >> Speaking of Yife, in the final segment of this lecture we're going to get back to a question that she originally raised earlier. When she said that, during meditation, she gets this sense that her feelings are not real. I promised I'd get back to that question, and that's what we'll do now. We're going to ask, what does it mean for feelings to be real or not real? To be true or false. How can we tell when our feelings are trustworthy, and when they're not? [BLANK_AUDIO]
所以你听说过水是静止的。表面像是镜子，你将如实映出周围。所以冥想是一个帮助，帮助我们看事物真实的样子。>> 谈到Yife，在这一讲的最后一部分，我们将要回到那个问题，她最初提出来的。当她说，在冥想时，她得到这个感觉，她的感觉不是真的。我承诺我会回到这个问题，这就是我们将要做的事情。我们将会问，感觉是真的或不是真的，这是什么意思？是对是错。我们怎么分辨当我们的感觉可信，和它们不可信的时候？
reflect： （光、热或其他射线）反射；（在镜子或水中）映出；沉思；深思；认为；想；使对…产生某种印象