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  • >> Hey everyone. Happy holidays.

  • Thank you for coming.

  • I know some of you are actually on

  • holiday as of like a few days ago.

  • So, I appreciate you coming back to show

  • up to listen to a dear friend of mine,

  • family friend, Reverend Taka Kawakami,

  • who, I'll let him explain his background himself.

  • I'm Anna, I'm one of the General Managers and partners here

  • running the AI research in Bing Studio,

  • and we hold a monthly series called Fireside Chats.

  • This is our third series,

  • actually it's like 2.5.

  • It's like we've had two this month already.

  • I just want to welcome you all and say thank you for showing up,

  • and I'm going to hand it over to Taka now.

  • So, thank you.

  • >> Well, thank you so much. Will you give me a hug?

  • Well, thank you so much for another introduction,

  • but also give me this opportunity here.

  • So, I'm Taka.

  • Do I need to talk of my background anyway?

  • >> Yeah.

  • >> Okay. All right.

  • So, I am a Deputy Head Priest at Temple Shunkoin Temple.

  • I am actually wearing T-shirts for that one.

  • Actually, I'm priest, I'm Zen priest.

  • Normally when I'm working in Temple,

  • I wear this robe here.

  • I teach Zen Buddhism,

  • Philosophy, but also Mindfulness,

  • and recently working on the Innovation, something like that.

  • I work with many startup company in Shinjuku or Gotanda.

  • That spot in Tokyo,

  • there are many startup business there.

  • At first I was wearing a robe

  • when I started going there to

  • give a workshop, something like this.

  • Many people were wearing this logo t-shirts anyway,

  • so I started wearing this one too.

  • So, that's what I do.

  • Then maybe, the last few years,

  • especially teaching in some of universities in US,

  • like this February I was leading a workshop at Brown University,

  • and also MIT, something like that.

  • Probably some of you are from there too.

  • So, mostly that's what I do.

  • Then, today's case, I saw the topics there, the mindfulness too,

  • but actually many people,

  • probably already done the meditation mindfulness before.

  • All right, that's good, thanks.

  • Many people have done meditations,

  • probably, because mindfulness I think has faded,

  • especially this tech industry right now.

  • But issue there is they don't really

  • teach about philosophical part.

  • I think that's an issue,

  • because if you're practicing meditation just

  • for the stress reduction or a way to develop your performance,

  • in a way, in a way you're just using meditation as a pain killer.

  • In a way, the cosmetic drug.

  • As you know the pain killer doesn't actually treat wounds,

  • or disease, or anything, all right.

  • It doesn't heal your wounds,

  • disease, anything like that.

  • So, we need to go a step farther.

  • Then that's why I start

  • talking about actuality and reality, in a way.

  • I should use this one to search topics.

  • But anyone can tell the difference between actuality and reality.

  • Anyone up in there and Skype too,

  • that anyone can tell the difference.

  • actuality and reality.

  • I know that if you go to the dictionary, regular dictionary,

  • Webster, whatever, its synonyms.

  • But this one here actually quite important for this.

  • Just practicing mindfulness, well,

  • actually Zen Buddhism or Buddhism in general,

  • but also this is an important concept for the innovation too.

  • Actuality and reality.

  • Anyone? Don't be shy.

  • >> Perception.

  • >> Others say perception versus the moment.

  • >> That's right.

  • >> Like, actuality is perception,

  • and then reality is what's actually happened.

  • >> Actually it's opposite.

  • But, yeah, that's close enough in a way.

  • We have actually a good example later,

  • but actuality and reality.

  • Actuality is something actually exist,

  • but reality only exist here.

  • So, it's really about perception in a way that

  • reality based on what you perceive from actuality.

  • But we normally don't

  • differentiate because we have a naive realism in a way.

  • I want to try some game actually.

  • So, in a way we are going to talk about this one here,

  • but in order to

  • actually understand difference between reality and actuality,

  • we need to understand about our own patterns.

  • Belief that you created unconsciously,

  • or some embodied movement or pattern, something like this.

  • So, we're going to play this game.

  • Rock-Paper-Scissors, everybody knows.

  • I assume that you know this is a multinational company.

  • It's interesting. I teach this one in

  • my meditation class at my Temple.

  • I have actually, people coming from different countries.

  • This simple game here,

  • but everybody have different rules.

  • Well, as you see,

  • these are basic rules here. Lets see.

  • Don't be shy everybody, find your partner.

  • Let's make a group of two,

  • preferably somebody you don't normally talk.

  • Somebody you don't know. Somebody you've

  • never talked even you actually- I mean,

  • this is a huge company in a way.

  • I can see that many

  • of the people around here never talk, never seen that.

  • Okay, you can now find

  • a partner and maybe kind of partner. So, group of two.

  • Maybe we find a partner. All right.

  • So, first of all,

  • decide if you're going to be Person A and Person B.

  • Decide if you're going to be Person A and Person B.

  • Can you decide it? All right.

  • Then Person A just plays the game as usual, the normal rule,

  • but Person B you need to throw

  • the hand second after the Person A throw their hand.

  • So, you can see what kind of hand your partner throw.

  • Then you see it, but you have to purposely lose.

  • You have to lose purposely.

  • So, you confirm their hand,

  • then you throw your hand and you lose.

  • But not too long, okay?

  • Not too long. I mean,

  • like just a second later, all right?

  • Then play this one five times each,

  • and then I'm going to ask you after everybody play this game,

  • I'm going to ask you how many times you could lose,

  • you can lose, okay?

  • >> Because if you think about [inaudible].

  • >> Okay. You got the rule?

  • >> Yeah.

  • >> Everything clear?

  • >> Yeah.

  • >> All right. So.

  • All right. You have

  • to loose, you can not win.

  • Okay? So, five times eight,

  • all right? Five times eight.

  • How was it? Tricky, right?

  • Challenging. All right, everybody finished or not yet?

  • Do you a couple of minutes?

  • Couple more minutes, are you done?

  • >> That was hard.

  • >> So, first of all,

  • anyone who loose five times? That's amazing.

  • Four times? Three times?

  • Twice? Once? Zero? So, how was it?

  • >> It's was hard.

  • >> It's hard isn't it? It's just slight change.

  • You just need to,

  • is that my voice echoing or somebody is talking?

  • Okay. So, anyway, it's

  • easy game that just on one change, just losing, right.

  • >> For all of you that are remote,

  • can you please mute your sites. Thank you.

  • >> Okay. Thank you. But anyway,

  • so it's just a really easy game

  • that it's really hard to lose in a way because,

  • it's not like you actually practice this one so many time,

  • in a way, you just need to play this game again and again.

  • So, you actually know that,

  • you program yourself to win this game.

  • But, you try to change approach and it's really hard.

  • This is a silly game that

  • many things in your life probably find that it's similar where

  • you actually learn to

  • do something and you can still embody the skills or patterns.

  • You develop certain patterns.

  • But, when I ask you to change it's really hard.

  • So, then this one here.

  • So, this one here,

  • when you actually make these patterns,

  • normally we call this one belief, right?

  • When we create the belief,

  • first of all, let me ask you this one.

  • How many people think that you are more rational than people who

  • lived before late 18th century?

  • Define that time, we reason why it's

  • late 18th century normally

  • defined as the beginning of the modern science.

  • So, that's why I'm asking you,

  • how many people think that you are more rational than people

  • before the late 18th century?

  • Why?

  • Why do you think you are more rational?

  • >> They didn't second get themselves with science.

  • >> Science? I want to talk

  • about that one today. That's my topic today.

  • Science, right. Then, what is science?

  • You need more logic?

  • >> It's a method for understanding things that are in this.

  • >> Okay. But, what do you think,

  • how about people before the modern science was established?

  • What they used to understand what's going on around them?

  • >> Observation.

  • >> Observation.

  • >> Mythology.

  • >> Mythology.

  • >> Traditions.

  • >> Right.

  • >> Story.

  • >> Story.

  • >> Guess.

  • >> Guess, that's good.

  • But, we still use a guess.

  • But anyway, so this one here for instance,

  • how we develop our belief that belief it's

  • not part of faith or religion, I mean,

  • everyday in life too, you do

  • certain thing and you have belief that that's happened,

  • if you do A certainly B happen, that's a belief.

  • You have a certain routines or things that you do in everyday.

  • That's also a belief.

  • But normally, the reason why I ask you this one here

  • is why do you think you are more

  • rational than people who lived before.

  • Then, this case here,

  • which one comes first?

  • Reasoning or judgment, which one comes first?

  • You say rational, right?

  • You're more rational than people who

  • lived before the modern science was established.

  • So, people will say that you are more rational,

  • which one comes first? Reasoning or judgment?

  • >> Judgment.

  • >> Judgment. But in that case,

  • it's not really irrational, isn't it?

  • What do you think? If your judgment

  • comes first and then reasoning second,

  • doesn't sound rational to me.

  • >> You question.

  • >> Then normally sometime people say,

  • "Oh, reasoning comes first then judgment comes second."

  • But, what do you see here?

  • So, intuition, so judgment, right? The reasoning.

  • But, this reasoning here is not you're being a scientist in a way.

  • So, you've been just about lawyer to yourself.

  • You see the difference? Lawyer and the scientist difference.

  • So, lawyers case, they try to defend the client, right?

  • Scientists case, they try to find truth.

  • Then this kind of reasoning here,

  • this path here you have a judgment intuition this happened.

  • Reasoning here is normally we try to

  • justify our intuitional judgment.

  • Then, if this one here

  • to justify by your reasoning, then you have belief.

  • Then repeat. Once this one established,

  • sorry, this become automatic.

  • So, you stop thinking.

  • You stop having critical thinking.

  • Then you keep repeating this one

  • because no critical thinking involved.

  • Critical thinking is so hard,

  • time-consuming and energy consuming.

  • Then, you haven't really does automatic patterns here.

  • So, it's easy.

  • So, easy for you to repeat.

  • And as you repeat more,

  • and this tendency gets stronger.

  • Right? Think about it now,

  • first time you ride a bicycle.

  • It's hard, right? You literally have to

  • pay attention to how to ride a bicycle.

  • Right? But as you practice

  • more and more things get an automatic in a way from some point.

  • You don't need to really pay attention to riding bicycles anymore.

  • You actually start chatting with your friend,

  • or you actually in a way that you check

  • your smart phone in a way and

  • when you are riding your bicycle please don't do that.

  • For example, that become like that.

  • Then things become automatic.

  • You embody the skill.

  • Same thing happened to your judgment or belief in this case.

  • Belief that basically embodied patterns

  • where you process the information.

  • Then, in a way that once you actually believe they establish

  • you don't really have a critical thinking. Then this guy.

  • Well, this isn't perfect.

  • And one way that he actually talk

  • about gut feeling better than science, correct.

  • And normally it back he's

  • an extreme example but normally we do this one too.

  • You cannot just make fun of him in a way that we

  • actually follow our gut feeling more than actually reasoning.

  • In a way that if something against

  • your belief we just shut it out.

  • Or we actually kind of cherry picking

  • the convenient information to

  • just support your belief. That's happen.

  • But we don't really critically analyze what's going now normally.

  • Then, but in order to actually understand what's going,

  • no we need to actually really understand the viruses too.

  • And then this is actually part of the kind of related

  • to somebody mentioned about observation.

  • For example science, for example if you think of a science.

  • Science in a way,

  • today's case objectivism and

  • having objective point of

  • view is actually we think of that as a science, right?

  • But if you actually see the history of science.

  • What science disk is not just about talking about modern science a

  • very science from the Ancient Greek time.

  • Actually this is the observation and experiment.

  • This a reason tree objectivism became dominant form of science.

  • But observation, that's still it's actually really important part.

  • Then actually Buddhism.

  • We normally say Buddhism is actually science.

  • We call Buddhism science.

  • Actually same as the ancient Greek

  • philosophy observation and experiment.

  • Which is the actually you're supposed to do

  • during that mindfulness practice actually.

  • Well, actually in everyday life too.

  • Then this part.

  • So, then starting from there is hard.

  • So, we should understand what biases do.

  • Then for instance, biases or this case

  • here your intuition and

  • judgment normally based on the information processing.

  • Adaptive unconscious.

  • Well, basically means you process tons of information out there.

  • We are consciousness. Like mostly

  • they get feedback from your body.

  • That's why you're alive. Like for instance,

  • adjusting temperature automatically or

  • right now you sit in a chair

  • without really pay attention to

  • your abs or like a bag must muscle anything.

  • Actually some cases people get the injury in the brain.

  • Some brain damage is actually people literally have to pay

  • attention to their particular mustered to standing up.

  • So, that's kind of thing happened by most of the cases we actually

  • processing tons of information out of your consciousness.

  • Then that's key means in equilibrium medium piece

  • of information per second.

  • Then we can only process

  • about 40 pieces of information per second.

  • In a conscious mind.

  • That's happened. That's what you do in a way.

  • Then this case here,

  • then sometime this one I hear people say that are there.

  • So, in this case statistically if we use a larger amount of

  • information we can actually get more correct result or judgment.

  • Well and people jump into there.

  • And this is actually intuition and judgment.

  • This is a conscious judgment in a way.

  • Right? Then, that's why people

  • say it recently and a huge join some corporate wellness program,

  • mindfulness program, and a little bit

  • scary to me because people kind of

  • primordial intuition and judgment.

  • Follow your gut feeling, something like that.

  • But actually gut feeling not that great.

  • Extra accuracy is about between 25 to 35%.

  • That's your intuitional judgment.

  • How accurate there. It's nothing, right?

  • But talking about logic still.

  • So, 40 pieces of information here.

  • So, that's mean less than information that's on this one,

  • but first of all, logics.

  • When you say you using your logics,

  • are you're separating yourself from emotion?.

  • When you make in logical judgment

  • or when you actually use your logic

  • to kind of go through the other things.

  • Are you separating yourself from your own emotion. A nodding.

  • >> I think so.

  • >> Okay. You too.

  • >> [inaudible]

  • >> Anyone?. Anyone say use can

  • separate all their emotional formula, logical judgment.

  • And the sudden say second head.

  • It's really hard to say we can separate our emotion from, well,

  • let's say, if you actually conflicted dump via,

  • if you can, I mean not probably not.

  • If you could actually

  • separate yourself from an all-day emotion you

  • have and you think you can be

  • super rationale and then you can actually

  • make clear judgment every time you want.

  • How many people think that?

  • If you can't abandon the old emotion

  • when you want to make it critical thinking.

  • >> For you assuming we have all the information?

  • >> All the information you have,

  • and you have all the logical approaches

  • of methods or whatever to make a judgment.

  • >> There will be no push for reasoning.

  • >> Exactly. No push for the reasoning.

  • Actually that's happened.

  • It goes in a way where he just said is

  • actually even you go through the all the logical process.

  • The ending part is

  • actually if you feel good about the logics or not.

  • So that's a logical thinking.

  • The end actually basically

  • if you feel good about this logic or not. That's it.

  • They're actually interesting products

  • when people who have brain damage for

  • this kind of logic emotion and logic part, the connection.

  • Actually so people can some brand them as if people

  • would actually go through all the political process.

  • That when they can connect with

  • an emotion actually it's akin and make

  • a judgment because they don't know which is

  • actually which logic actually feel good or bad.

  • So, actually they can go through the [inaudible] process

  • about they can push it themselves like he said.

  • So, then in this case actually

  • logic I think is not that great neither.

  • So, in a way there were not a great extra.

  • So, that's actually a bottom line away.

  • And then actually this one too, in a way that.

  • Have you heard about this one,

  • or have you seen this one before?

  • Which is longer? This one,

  • this part, and this part.

  • >> It's same.

  • >> It's same, right? Way it knows its same, right?

  • But still, which one looks longer?.

  • Right.

  • That's your intuition and judgment.

  • You know logically you think this is

  • actually it's same lengths like as you see here.

  • You know that you knew it already,

  • but still this one looks longer than this one.

  • Because you kind of program that way.

  • Then actually not like they are only like that.

  • They know we have so many thing like that in everyday life.

  • We knew it, but we cannot change it.

  • Right? But also this one here,

  • cognitive limitation was suddenly

  • no scientist think that we can actually process about.

  • Well, he has excited me.

  • Hey this good here actually

  • kind of proposed that idea about early 2000.

  • We can only press it 126 bits per second.

  • Then, when newer ones,

  • this is around 2013,

  • by university researcher from university with Province.

  • As they say, no it's even smaller.

  • Sixty bits per second.

  • What do you think? Or you work on tech company

  • so you can see how small this one is.

  • Right? For example, yeah.

  • >> He seems to recognize the mergers.

  • Complex images with large amount of info data,

  • is instantaneously in a couple of seconds.

  • So, not quite able to correlate the two.

  • >> But this one here I was saying that attention.

  • Our attention is only this much.

  • Amount of information we can consciously

  • process is actually only this much per second.

  • Then we actually using

  • the limited ability to treat them as an other more complex things.

  • But what I want to say here.

  • For example, if you compare this one with your smartphone picture.

  • Smartphone picture run on 1.2 to three megabyte.

  • So, well, you know the conversion.

  • So, if you pick a three megabyte picture

  • it's about 25,160,000 bits.

  • Then you have between 60 and 126 bits.

  • So, literally we looking at

  • actuality from this tiny pinhole in a way.

  • Then, probably you've seen this images before too.

  • So, this one here is a famous Buddhist story,

  • but this one here is actually Indian folk tale.

  • There was a character here they're blind.

  • They never seen an elephant before in their life,

  • and they're trying to describe how elephant looks like.

  • Then as a result, this one.

  • So, one just touching tail it's like a rope.

  • For the one touching leg,

  • this guy for him elephant is like a tree trunk.

  • The one just touching stomach,

  • whatever body, is the wall,

  • and the ear is like a fan.

  • Then tusk is like a spear,

  • this trunk is like a big snake. That's us.

  • Our guess actually even worse because we're

  • not touching the whole tail of elephant,

  • we just actually probably holding in

  • a tip of elephant here saying that this is the elephant.

  • That's us. Then, in a way that

  • we actually based on that one we started creating our reality.

  • Then once again, but we

  • have a intuition and judgment, and the reasoning.

  • We just cherry picked in information and created belief.

  • We have this automatic patterns.

  • Then that's why actually for instance we know mindfulness,

  • meditation that's actually comes important here.

  • Because everyday life we don't notice these patterns.

  • It's really hard to detect.

  • Then that's why this contemplation part

  • is really important in everyday in life,

  • but actually noticing those patterns we have never done in life.

  • This kind of thing is really subtle to notice.

  • But for example we need to understand how

  • you're reacting to the things happening around you.

  • That's quite important.

  • Then for example, emotions are easy.

  • Let's say you can close your eyes a little bit and see,

  • try to feel- Let's try to actually

  • think about something that happened last few weeks.

  • Then, something really annoys you.

  • Something really annoyed you.

  • The most annoying thing happened last two weeks.

  • Just try to revisit that situation,

  • what are you're feeling first of all?

  • Most annoying thing to happen to you.

  • >> [inaudible].

  • >> Then what are you feeling?

  • Which part of body are you feeling?

  • Stomach, chest, anyone?

  • Actually this way everybody

  • feeling the emotion on different parts of the body.

  • So, mainly this case annoyance, anger,

  • frustration maybe, but everybody I

  • cannot tell you that everybody feel the anger here or here.

  • Everybody feeling the emotion on different parts of the body.

  • But easy to notice that because it's emotion.

  • That's a strong reaction.

  • Then how about the most joyful experience

  • you had the last two weeks?

  • Most joyful experience you had the last two weeks.

  • Try to picture that right now.

  • How do you feel? Where are you feeling?

  • The same part of body?

  • No, right? Normally it's different.

  • But this is really easy to notice because emotion,

  • strong emotion you can actually have

  • a stronger reaction so easy to detect that one.

  • Right?

  • But intuition parts are really hard.

  • Basically, intuition just may happen every moment right now too.

  • You would actually having all the judgment right now,

  • by reaction right now.

  • But it's really hard to detect.

  • So, that's why in normal conditions you don't detect them.

  • So, that's why part like this one you need

  • to actually learn how to calm down.

  • For instance, if you want to listen like cricket in

  • the garden or in a bird in

  • the tweeting in the branch in your garden something like that,

  • you want to be quiet.

  • Also you want to actually have a better focus

  • or awareness. Kind of same thing.

  • In order to notice your pattern,

  • actually first of all,

  • understanding how you're reacting.

  • So, you need to understand

  • that you need to actually detect the subtle reaction.

  • Then that's why actually, meditation is important.

  • Then this case here,

  • I normally teach this was some other communist meditation.

  • First part there is breathing.

  • Because breathing have a significant impact

  • on your autonomic nervous system.

  • So, normally when you have a slow deep breathing,

  • you're using more parasympathetic nervous system

  • than sympathetic nervous system.

  • Sometimes people think that

  • one is on, one is off, it's not like that.

  • Actually both working all the time.

  • But which one is more active and which one not active?

  • So, that's a matter of ratio.

  • Then so try and take

  • a slow deep breathing right now to see how that works.

  • So, normally this case here you

  • can pay attention to your chest and stomach.

  • See how they expand and contract as you breath in and breath out.

  • But try to have a slow deep breathing.

  • But also if you having a hard time here you can

  • actually use counting number technique.

  • So, as you breath in and breath out,

  • you can count the number in your mind slowly,

  • or you can also pay attention to

  • your nostril to see how the air passing through there.

  • This type of simple breathing activity

  • normally helps you to calming down.

  • Well because we know breathing

  • can impact your autonomic nervous system.

  • Then, so that's why some people would normally say

  • that meditation is a top-down approach to your emotions.

  • Normally, emotions are bottom-up phenomenon.

  • Something happening around you,

  • like you experience that reaction with your body,

  • bodily reaction, that's happened first,

  • then you brain identify your emotions,

  • then you have emotions.

  • But meditation normally it's the opposite way because

  • breathing can have a direct impact

  • on your autonomic nervous system.

  • So, having slow deep breathing.

  • Then also in my case normally add

  • try to have a longer exhalation than inhalation.

  • So, you can breath in like you do in everyday in life,

  • but breath out slowly for a long time.

  • It's quite simple but actually when you're breathing you're using

  • more sympathetic nervous system than

  • parasympathetic nervous system that

  • means you are getting more alert.

  • But when you're exhaling, it's a reverse.

  • So, that's why you're getting calmer.

  • So, that's why having longer exhalations than

  • inhalation it helps you to calm down.

  • Then normally many people finish here.

  • That's because you actually like I said in the beginning,

  • you're just using meditation as

  • a painkiller and people, "Oh, I feel relaxed.

  • I feel more focused, I'm done. I feel great."

  • But from here, then first of all what you need to do

  • is actually pay attention to your bodily sensation once again,

  • then try to detect

  • when your attention shift from your breathing to the other.

  • So, you need to actually detect

  • that when something capture your attention,

  • then bring your attention back to your breath.

  • But in this case, you need to listen to your body.

  • Because shift of your attention is very subtle,

  • it's not like emotion.

  • Emotions are easy to feel like anger,

  • you just remembering what's happened in

  • the last week makes you really annoyed or something like that.

  • You easy to feel.

  • But shift of attention is really subtle.

  • But as you practice more,

  • you can actually notice easily.

  • Then why's that's helpful?

  • Because actually sustaining an attention actually

  • really also helps you to come down because,

  • what you pay attention to influence your emotions.

  • So that's why if your attention goes everywhere,

  • your emotions also like experiencing turbulence.

  • But if you know how to sustain your attention,

  • your emotions are relatively stable.

  • Then, you have a better calmness

  • and also you can develop better concentration,

  • but this concentration doesn't mean you

  • have to focus on one thing.

  • You are more aware of what's actually going on

  • with your body, surrounding.

  • So you can notice there how your body's reacting

  • to what's going on around you or inside of you.

  • So, that's actually the inside quote here at start.

  • But Zen or Jhana this one here,

  • having deeper concentration, deeper calmness.

  • So first two part,

  • in a way that start from a calmness practice.

  • But, this one can together developing concentration,

  • know how to sustain attention,

  • you're getting calmer and

  • then in a way that's all breathing cells helps you to calm down.

  • So that's the idea.

  • Then, you need to actually learn how to observe yourself.

  • Then this insight part start.

  • Many people think of a meditation the all calm peaceful things,

  • but Buddhism in our tradition on this case, for example Buddhism,

  • with Zen's case actually really start encouraging people

  • to start meditating on something you don't like,

  • something you normally avoid.

  • So for example, Thai Buddhism cases,

  • they have meditation called white skull meditation.

  • They actually put the skull in front of you to meditate.

  • Well, normally we try to avoid a death.

  • Actually, white skull meditation is new.

  • Actually, before that people meditated on a corpse,

  • in front of a corpse.

  • Well how they decomposing and they end up as a dust.

  • But that was so traumatic they actually

  • switched to the white skull partially.

  • But that's why I actually practice like this, there's actually.

  • [FOREIGN].

  • >> That's a Buddhist text, talking about the meditation.

  • Funny part to here. This translation

  • is actually The Text Of A Mindfulness.

  • But many of mindfulness instructor

  • you see around you, never read that book.

  • But that book actually talks about, well,

  • first pay attention to your breathing, like we did,

  • then pay attention to your bodily sensation,

  • then after that you

  • start paying attention, something you don't like.

  • Start with the mucus or feces, something like this,

  • but end up with your own death. Then this part, yeah.

  • >> How do you maintain Samadhi,

  • when your attention is drawn to other things broken up like

  • say in the course of a day when you are

  • forced to pay attention to different things.

  • How do you maintain a sustaining?

  • >> Sustaining by actually this part here,

  • paying attention to yourself.

  • So you actually, how you're

  • reacting to things happening around you.

  • You have to pay attention to so many different things.

  • Then how you're feeling,

  • how your body is reacting.

  • So, something like this, start from there.

  • So that's actually the key point here.

  • Then actually I was talking about this and something you normally

  • avoid is actually first of all you put yourself there.

  • So this is actually experimental part of meditation.

  • With this doing the observation part but

  • now step up and start doing the experiment.

  • So, you put yourself purposely in

  • a difficult condition or something you

  • don't like normally to see how you're reacting.

  • But your reaction, for example, emotion for example,

  • emotion doesn't come out from

  • directly from what's happening around you,

  • or inside of you directly.

  • Normally, in-between there's a belief.

  • So in a way the emotion emerge from

  • a belief about what's going on around you and inside of you.

  • So, there's actually filter there, right?

  • So for example, talking about

  • this one here something you don't like,

  • normally or it's something you normally avoid.

  • See how you're reacting.

  • Then see that, is the actual danger there,

  • or actually you just have a fear.

  • So, pay attention to those.

  • Fear and danger you can see the difference, right?

  • Fear, normally you create more and more.

  • Danger, it's actually there.

  • The human death is same way.

  • In a way that it's a death, we're normally scared.

  • But is actually danger there or fear there?

  • When we talk about natural death or even like a disease too.

  • No one normally if it's like is something like this one,

  • somebody know you normally avoid.

  • Somebody you cannot really deal with.

  • Think about them. But where that emotion came up,

  • where that judgment or belief coming from?

  • Try to understand that.

  • Whenever the intuition and judgment like I say,

  • it's about 25 to 35 percent of accuracy.

  • Because we cannot process

  • those 11 million pieces of information at once,

  • our brains are not that great.

  • But we actually heavily relying on to this 25 percent,

  • 20 to 35 percent accuracy, accurate judgment in a way.

  • Then, we start adding all the justification,

  • then we start hating somebody.

  • As you see, there also if somebody

  • say is cozy probably you heard about,

  • you'll learn about fundamentally attribution errors.

  • For instance, you categorize people like,

  • this a good person, bad person.

  • Then, once you've categorized, you have

  • a intuition or impression about this a good person,

  • you tried to keep that image as the way it is.

  • Whatever this person do,

  • you say in that situation they have to do it.

  • Or bad person, on the other hand,

  • whatever it is they do it.

  • You say maybe like they want to have attention,

  • the public stand, whatever.

  • They want to keep that your judgment as way it is.

  • But in a way that,

  • this type of thing in a way

  • that most important part

  • that actually disturb a practice in a way,

  • really understanding about you,

  • where is this your belief coming from,

  • and how much you believe dictating

  • you or preventing you to see the thing as a way it is.

  • In a way, like I say,

  • 20 to 35 percent of accuracy,

  • that's your intuition and judgment.

  • But also you looking at actually different teeny,

  • tiny pinhole, between 60 to 126 bits per second.

  • But in even you actually, for instance,

  • that's in a mirror,

  • like it lines things in a way they're evil.

  • You know that that's why it's actually two lines as same lengths,

  • but you still see that's

  • one above is longer than the one in the bottom.

  • What thing you have in your life like that.

  • Because you have a this initial intuition,

  • or that's a bad person,

  • or that say, I don't like that things.

  • How many thing like this used to actually because

  • your initial judgment and you keep

  • having that's belief in everyday life, right.

  • So that actually the really important part to practice.

  • So, inside about that,

  • it won't be comfortable.

  • Because you're questioning your own reality,

  • challenging your own reality.

  • It won't be comfortable.

  • You're having actually critical approach

  • toward your belief and value.

  • Imagine that on the street or even here too,

  • somebody next to you actually start

  • to criticizing your belief and value.

  • How you feel? Not criticizing but

  • just analyzing your belief and value.

  • How you feel? You probably feel more not comfortable,

  • feeling not comfortable, so you've become more

  • defensive because you're really it isn't such a comfortable place.

  • But if somebody start attacking your belief,

  • then you become defensive.

  • But we encouraging you to do that.

  • But it's not about Buddhism,

  • but anyone study Greek philosophy too.

  • I mean, like a Plato, for example.

  • He defined his job as

  • a philosopher is actually about making other people uncomfortable.

  • Because we are just comfortable with our own ignorance

  • or one reason why Socrates was

  • executed because his crime was actually public disturbance.

  • When he tried to educate more people,

  • citizens, but he made so many people uncomfortable.

  • That's why he have to poison himself, right.

  • But just think about what is your reality,

  • is reality the accurate replica of actuality.

  • Probably not. We have a limited to access to actuality,

  • and we normally have a disbelief of that,

  • continue in the small,

  • comfortable reality, in a way.

  • But it's so comfortable,

  • that's why we don't want to get outside.

  • Then, my message here actually

  • really worries me because in these day,

  • people talking about mindfulness or

  • meditation or just a way to find your peace.

  • Then, you do the meditation, you become happy,

  • something like that, or finding the satisfaction in your life.

  • That's why you meditate, that people talk about that one,

  • in these day, that's really scary part.

  • Because in a way that this practice actually it's not about,

  • you become comfortable with your life.

  • Actually, you need to feel uncomfortable with

  • your life a little bit.

  • Because he's just passing the comfort to actually,

  • first of all, if you want to focus on comfort,

  • I can tell you the right way.

  • First of all, forget about diversity,

  • abundance and diversity, that's extra makes you comfortably good.

  • As a human being,

  • you feel more comfortable with people looks like you,

  • talks like you, and thinks like you.

  • That's comfortable part, and

  • also you actually minimize your social connection.

  • You want to have a small bubble,

  • with who somebody really similar to you.

  • Then, occasionally gather with

  • those people and then telling each other you belong to this group.

  • You have somewhere to belong,

  • and then from there,

  • what are you going to anybody need to do is actually,

  • yeah, we have a great purpose in our life.

  • Our group have something great,

  • therefore, greater good, whatever.

  • So, that's actually you get,

  • be comfortable while you get satisfaction in your life.

  • I just describe a cult groups.

  • So, if you're looking for a comfort and satisfaction or happiness,

  • is actually join the cult,

  • and a second one, pop the Prozac.

  • After five weeks, actually you have a some memory loss,

  • but you get actually really feel comfortable.

  • But do you want to live life like that?

  • But the point here is actually really understanding

  • your comfort zone, it's not actuality.

  • It's not things that they are,

  • you actually created this comfort zone on your own.

  • Even like you try to in a way that skew the actuality.

  • I mean, for instance, simple,

  • clear answer, that makes you comfortable.

  • So, that's actually many people

  • taking science the wrong way because in a way,

  • science is not really simple clear answer.

  • That many people think about all science telling

  • us a really simple clear answer to us.

  • That's the issue today.

  • Especially that you feed off a mind

  • as far as many people say that,

  • "Oh you know, did a mindfulness practice actually.

  • Well, because this is supported by Neuroscience."

  • Many people will say that.

  • That actually where I actually visit many Neuroscientists.

  • They said that, "Well, we don't know anything about brain."

  • Maybe about, I mean this is only

  • 20 years old in a new field of a science.

  • It's funny when people say, "Oh, you know,

  • that cortical thickness getting

  • a thicker when you do the meditation."

  • Well, that none of us study actually checking

  • the how much water they drink before

  • they're measuring there cortical thickness because,

  • how hydrate do you actually influence a cortical thickness do?

  • Once lets have again no study you

  • see about meditation it's now ready, well-designed.

  • But people normally jump into it because the science

  • sounds giving us clear simple answer to you.

  • This year's Nobel Prize winner from Japan he actually say that,

  • don't trust any of those science magazines.

  • Like a Nature magazine, those thing normally.

  • No actually it doesn't mindfulness Instructor programs.

  • They actually use those Nature magazine or as

  • those popular article from

  • popular science magazine as an evidence.

  • But those magazine normally oversimplified.

  • Because that's attract more audience.

  • Whether we feel more comfortable within our clear simple answer.

  • But if you actually even

  • comprehend same topics and in those magazine,

  • actually you read original research paper,

  • or is it a research paper gives you more confusion,

  • more ambiguity in a way?

  • That's actually the actuality in a away.

  • That ambiguous thing that actually makes us uncomfortable,

  • that's why we want to keep things more clear.

  • We want to have a just black and white answer.

  • But it's things are more grey.

  • But grey actually in

  • a way gives you discomfort because it's not clear.

  • Then also grey thing is actually can sift,

  • or this is good, this is bad.

  • But this against our fundamental attribution error

  • because when I keep a good thing good, the bad thing with bad.

  • Or often you probably do the research to it.

  • So, then when you do the research is,

  • if you are in committees I join such thing occasionally too bad.

  • It's really hard to actually

  • decide is it ethically good study or bad study.

  • Because normally the ethically upon there

  • in a way it's always changing.

  • But also we cannot really say,

  • "Oh, this is bad study."

  • Is scary wrong, but in a way that so many things in a,

  • check in every day life.

  • Half as a may embedded for the work to keep

  • more people by we using [inaudible] but opposite thing you didn't know,

  • we embed something peacefully about.

  • We somehow always good that missing up.

  • So, it's really hard to say this is a good.

  • Good thing only create good thing or a bad thing,

  • this is bad so bad thing only create bad thing.

  • We don't keep that way, but

  • actually we need to get out from comfort zone discomfort.

  • We need to get outside of our comfort zone.

  • So, that's really important part. Yeah.

  • >> Where does acceptance fall in to that?

  • Where is acceptance fall into that?

  • >> It's really hard to say some of the exception we can find it.

  • It's you can find but it's

  • really hard to say what because

  • if he say something like a fineness [inaudible] you know.

  • >> Accepting the the uncomfortable and

  • accepting the comforter like they both existing.

  • >> What's existing?

  • >> That you have to at some point in

  • time accept that they both exist.

  • >> Both exist. So, that's actually the,

  • it's a really hardest part.

  • Normally, we don't want to accept that.

  • >> Yeah.

  • >> Both exist. We want to have all zeros something.

  • There something or game we no worry.

  • But this type of thing in a way it's really about,

  • unless try to understand that what's actually looks like.

  • The pro rates doesn't always give you truth,

  • always try to find a truth doesn't give you comfort.

  • You need to feel some comfort to use in everyday in

  • life as well because it result in your own belief,

  • you actually kind of not functioning at all.

  • So, because you don't have any,

  • you have a zero self confidence.

  • So, you need to find a balance in

  • a way but it's really kind of say,

  • this is a balanced to you. I can't do that.

  • That's why you need to actually calibrate yourself.

  • That's really important part.

  • The observing yourself.

  • Especially when you feel like you're actually

  • doing this absolutely right thing check yourself.

  • Normally, when you feel like you're right just one,

  • you actually stop having critical thinking.

  • So, some sort of a standard practice in everyday life.

  • You need to actually develop the habit to check yourself.

  • So, that's actually comes into the meditation.

  • It's not just about doing the meditation,

  • feel calm, peaceful, done.

  • We didn't do much of a technique here

  • because I just told you basic part.

  • But you can find a tons of technique online.

  • No, but actually this philosophical parts are quite important

  • because you need to actually develop

  • the habits to actually observe yourself.

  • Self-cultivation really the key.

  • Then it's really hard to like you say,

  • "Hey, this is a cone,

  • this is right, this is wrong."

  • What is a comfortable does not comfortable.

  • Then where's the line?

  • I can only really tells you but constant in

  • our approach are constant exploration.

  • That's really important part.

  • The end we are human.

  • We can not get closer to the actuality.

  • We probably keep replacing new reality to yourself.

  • But in this case actually,

  • having this humility is really important.

  • We are just human once again, we're just human.

  • We can not really achieve the actuality,

  • but then from there you need to have

  • a curiosity. So, it's more there.

  • So, we can actually devote our life to more things out there.

  • I like Albert Einstein quote.

  • Once he said, "If we know what we were doing already,

  • we won't call that for a research."

  • I think life is like that,

  • that most of us we can obsessive

  • be confident and obsessively righteous.

  • We stopped having critical thinking.

  • But also we are afraid to

  • be uncomfortable or we are afraid to be unhappy.

  • Especially today's current things everything in life.

  • You have to be happy because if you are not happy,

  • you are not productive.

  • If you're not happy, you're not compassionate.

  • People always talk about happiness.

  • You have to be happy, you feel the pressure from society,

  • but we never think about what is happiness. That's the issue too.

  • We always talk about happiness but we

  • never defined what is happiness is.

  • There's a multinational company, multi-ethnic company here.

  • Probably if you talk to each other,

  • what is happiness in your culture?

  • It's completely different.

  • The scary part today,

  • and people often say happiness is important.

  • Look at those in a World Happiness Report.

  • From the United Nations or happiness rankings.

  • You see those are country that are happier

  • than our culture or something like that.

  • They always compare them one.

  • But have you checked the who is deciding those ranking?

  • Especially for instance, one of the happiness report,

  • only the psychologist and economist.

  • Actually, group of 15, 20 people there, but they're weird.

  • Weird actually mean not weird weird,

  • because there most of them actually white,

  • educated, industrialized, and rich and democratic.

  • They're minority. In a way that I'm come from Japan for instance,

  • if I think about our culture what is good.

  • It's in a way that suppress yourself for

  • interests and do for your community.

  • Because we're heavy on the ethics of community, right?

  • But, it's opposite in here for example.

  • This is a more heavy on the ethics of autonomy.

  • Individual freedom is actually the most prized things.

  • But, we couldn't compare two cultures saying that,

  • "Oh, you're suppressing freedom.

  • So, that's why it's bad culture."

  • That's why you're not happy.

  • There is a happiness ranking really scary but there's

  • no anthropologist, no philosophers.

  • Then, only one guy from

  • Bhutan there but it's almost like a only declaration there.

  • Because he's from Bhutan and they did measure happiness.

  • So, let's put him here, idea.

  • It's really scary and it is actually the UAE guide guy.

  • I can see he's indicating

  • that's going to get there because of money.

  • But it's very scary.

  • That's what's happening right now.

  • Somebody deciding what is happiness to you right now.

  • But recheck it.

  • What is your happiness to you?

  • Also, those who know,

  • happiness people talk to you about like

  • society is really actually

  • makes you happy or it really good for you or bad for you?

  • Therefore, you need to think about that.

  • But, we have a disbelief.

  • Once you create it,

  • you just blindly following it.

  • That's why we need to have a discrete approach.

  • You need to observe yourself.

  • Actually, you really need to understand yourself.

  • But, probably you never understand yourself because in a way

  • that we have a lot of bias about our self.

  • So, that's why actually having community like this one is great.

  • That's why diversity is important.

  • You need to actually talk to other people.

  • To find in the Bible verses.

  • Before you remove the speck from your eyes,

  • remove the log from your eyes.

  • Okay. Remove the speck from

  • other people's eye and then remove the log from your eyes.

  • We're pretty bad but detecting our biases.

  • So, that's why having conversation with

  • people from different background

  • to find belief that's really important part.

  • But normally, we become defensive.

  • But learn about how you normally react,

  • like I have it here. Not reacting, responding.

  • So, you normally like it when somebody

  • said I get something opposite to you.

  • Normally, you tried to defend your position, but this way.

  • If ever you meet your wife knows something you don't know,

  • that's beyond me, science again. Think about that.

  • Everybody is a human, we're just human.

  • Once again, have humility.

  • Everybody just have a limited access.

  • So, that's why just try to observe yourself.

  • What can we know,

  • things you just focusing,

  • what kind of thing you are just rejecting?

  • What kind of thing you're accepting?

  • In these, we just focus on how much information

  • we can process and how quickly we can process those information,

  • that we never think about it.

  • We never think about how we know what we think we know.

  • Right? We never think about

  • what kind of information we're rejecting,

  • what kind of things accepting.

  • What is the pattern here?

  • Why are you refuse and why are you accept in it as a fact?

  • We don't do that. That's why polarization

  • everywhere or populism everywhere.

  • So, once again, you can go go back to how you are reacting.

  • How you're actually making judgment here.

  • So, that actually most important part of mindfulness people.

  • But, mindfulness become just a way to support yourself in a way.

  • That's a really sad part.

  • Like, "I'm being mindful and that is on you.

  • I have a more better thinking or something like that."

  • No. I mean, you need to actually question yourself.

  • So, that's actually part here.

  • So, it's not about getting comfortable that.

  • Innovation comes the same way.

  • Innovation never come out from comfort.

  • Innovation comes from something that you

  • start questioning about basely thing happening around you.

  • Right? They start from yourself.

  • So, that's a key. All right. Any questions?

  • >> Did you see that the responding is not

  • reacting and the application

  • of calmness sustaining attention and the insight,

  • some of us have probably gone through

  • a series here at Microsoft training.

  • What we're teaching ourselves to stop basically pause,

  • look, active listening, and then not responding is responding.

  • It's like figuring out, checking our emotion,

  • what plane of your emotion is

  • and being critical about what your next step is.

  • What you say, how you act,

  • is that's a similar approach?

  • >> This type of thing, first of all,

  • you need to accept your emotion.

  • It's not like, active listening but was something like the,

  • let me see, really about observing what are you experiencing,

  • that's really the important part.

  • I mean you're reacting,

  • that's good and also retrospective way is fine.

  • You actually have something like a outbursts whatever.

  • You have a grief,

  • whatever or joy whatever,

  • anything happening in life.

  • You need to actually,

  • it's not denying or anything but,

  • first you actually bring back yourself

  • to that situation or even happening right now.

  • Really understanding what's happening, your anger.

  • That's why how you're reacting.

  • So, it's not really I'm saying that you cannot react.

  • Actually, as matter of fact we cannot stop reacting.

  • So, but accepting about your reaction than how you're reacting.

  • Start observing from your body, start from there.

  • But also, then from there, why you're reacting.

  • But, why this part here it's not a justification,

  • you need to really see the other side.

  • That's really the hard part.

  • Then, it's not like I give you

  • one lecture here right now that you

  • change your life, it's not like that.

  • You have to do this one,

  • it take time to change your belief or your patterns.

  • So, constant contemplation is very important.

  • Many people know that scary part

  • of it in these days like mindfulness,

  • you can teach that program only three days.

  • Three days, you get your certified teacher.

  • We can retreat and they're certified.

  • You cannot really change your pattern like overnight,

  • probably takes maybe one year, two year,

  • three year, four year, five year,

  • maybe sometimes 10 years, that's happened.

  • >> Sometimes never.

  • >> Never. But that's because maybe take a Prozac,

  • once you're in the cold or something like that.

  • But, anything like this take a long time.

  • Today's case if we want to have a really simple quick answer and

  • also many other program where I

  • see that in a Google's or in those programs,

  • they're actually talking really easily about,

  • do the meditation, do this thing,

  • that thing, or simply have it of these if I prove that.

  • Makes things so simple,

  • but it's not that simple.

  • Well, you've probably feel lots of discomfort still, you're human.

  • So, yeah. I mean,

  • you're human, it's normal to react.

  • But, how you can change from there take long time.

  • I'm not teaching magic here.

  • So, I'm really teaching

  • about discomfort or dissatisfaction

  • that's normal part of your life.

  • But, constantly working on yourself is really important.

  • It's a lifelong journey in a way.

  • So, it's not just happening over night once again but,

  • observing how you reacting.

  • I'm not saying that not react, it's happened.

  • But, constantly observing yourself,

  • and then try to slight changes.

  • Even like something really makes you uncomfortable,

  • but that's really in that case.

  • Any other question? Yeah.

  • >> You're talking about the cycle with

  • beliefs feeding into intuition objective being.

  • There are a lot of people that phrase

  • things along the lines of self-identification.

  • How does the way you're looking at

  • your framework into the concept

  • of identifying with the belief for help?

  • Is this another way of saying

  • the same thing as another angle of it?

  • >> Well, first of all, like in my field in a way like Buddhism or

  • other type of philosophy think of that

  • or occasionally talk with the cutting of the scientists of that,

  • we can talk about we don't have a self.

  • The self is actually the coherent story

  • about how you're reacting

  • to the things that are around you or inside of you.

  • >> I guess that's getting to my question.

  • >> Yeah.

  • >> Because that's the approach but you're

  • talking to people in terms of a self,

  • how do you self administer?

  • >> But think about,

  • start questioning about yourself,

  • or this kind of idea about,

  • do you have a self type of idea?

  • That's why realizing, observing a reaction is really important.

  • Then you think about those,

  • there's a coherent reaction there.

  • So that's why you start believing you are there, kind of idea.

  • But as you observe more and more,

  • and then also you can do the experiment part,

  • or put yourself in some

  • uncomfortable, comfortable situation, whatever.

  • Start seeing a pattern there.

  • Then the issues, change the pattern of what's happened to me.

  • Why is something completely changed?

  • So, what is self?

  • Start questioning more about it.

  • So, only thing I can say is yes,

  • start observing yourself and let's see how you react.

  • Also, this is not really Buddhist approach,

  • but this is a Confucianism approach.

  • Confucianist approach is actually a ritual.

  • By ritual, it doesn't mean like a religious or

  • some big ceremony or anything.

  • Like it's something like you know,

  • somebody you don't like,

  • you don't say hi or anything,

  • but you start saying hi to this person.

  • Being polite, that's a ritual.

  • Saying hi, to start saying to

  • this person in ritual, a small ritual.

  • But how that change the interaction with this person?

  • How that's actually start changing the impression of this person?

  • So, something like the small things in everyday life,

  • start switching little by little.

  • Then in that case in a way

  • that you realize it yourself as a constantly sifting.

  • Then, so, what you thought about yourself is

  • not like a prominent and changeable things.

  • So, I think that's

  • the only way to combine those two things together.

  • Any other questions?

  • Is it getting confusing in a way?

  • But that's actually normal. Yeah.

  • >> I'm still thinking about the,

  • if you're in a meeting or something,

  • and you hear something that you,

  • your instinct is to respond,

  • and you take a moment and think about it.

  • If it's not quite right to think about it,

  • detaching yourself from your emotions,

  • but really embracing what you're emotionally feeling.

  • That rings true to me.

  • But I'm wondering, beyond that,

  • is it helpful to identify that emotion to the others in the room?

  • Like, this is what I'm experiencing here,

  • like this is why I'm feeling the way I am about this.

  • What do you suggest on outside of yourself,

  • explaining what is happening in

  • this conflict to those in the room.

  • >> Well, first of all like you know,

  • logic vs. logic never works, right?

  • I think it is Dan Carnegie,

  • he is a moral psychologists for he,

  • but wrote a bunch of work actually book about persuasion.

  • First of all, really understanding about

  • how they feel to each other.

  • If you're angry, if you're angry.

  • That's actually understanding the anger to each other.

  • That's a really important part.

  • Then also, then, if somebody angry,

  • so try to understand why this person feeling angers,

  • and then you try to be the same place in a way.

  • Even like in a logical you don't understand it, but first of all,

  • people want to other people to understand how you feel.

  • I think that's a better conflict resolution in a way.

  • But normally, we try to top the other people's logics.

  • For me, this part here,

  • we don't have time much, so,

  • but Dan Carnegie the book,

  • or also even like Daniel Kahneman.

  • Dan Kahneman, he's a cognitive psychologist.

  • But he also talk about similar things in a way.

  • In a way that it's really about being human.

  • Yeah, it's intuition and judgment.

  • Intuition and judgement basically,

  • it's really emotional reaction like subtler emotional reaction.

  • So then, how we have a best conversation

  • to the people is actually really,

  • it's really about how other people feeling.

  • >> You can check under the say,

  • I notice that you're being triggered.

  • >> Not like that.

  • >> I notice you're being triggered.

  • >> But if you would say that in

  • front of people, people get annoyed.

  • If you actually mentioned that you're annoyed,

  • that would get people get more annoyed. Yeah.

  • >> [inaudible] I'm sorry if I [inaudible]

  • >> But really about,

  • try to listen to people first.

  • If you want to kind of you know easing that frustration,

  • let's listen this person first.

  • I know that you want to say something,

  • but just listen to them first before you

  • start topping what people say with your opinion.

  • Just listen to them.

  • Normally when they say

  • they notice that all of this everybody listening to me,

  • then people normally calm down little bit.

  • >> But emotions are real, yeah?

  • >> Yeah. Emotions are real.

  • >> I think we often hear like detach yourself from your emotions.

  • What I am getting from here is that,

  • one, it's impossible, and two, it's not helpful.

  • >> Not helpful actually.

  • Nurturing all their emotions is a really important part.

  • Really understanding how you're feeling, that's when you know.

  • First of all, you cannot really detach yourself from your emotion.

  • That a reality in a way.

  • So that's why really about here is

  • how are other people feeling this.

  • Then, next, let somebody know.

  • [inaudible] everything from their chest.

  • So, I think that that's actually the only solution.

  • After that, then you can say

  • oh you totally understand your point of view,

  • or something like that.

  • But let's try this idea too or something like this.

  • I think that's the best way.

  • I know that it is difficult to

  • just listening to things that you don't like,

  • but sometimes actually, there's actually fruits there.

  • Can, connected using innovation because everybody have,

  • like I say, everybody knows something you don't know.

  • Then, everybody using this between

  • 60 and 126 bits King Hall to see the actuality.

  • So, not like a wine is better than the other.

  • Just you know, we're looking at things from different angles.

  • Yeah. So, once again, humility.

  • But, this is not only a unique to Buddhism like Judaism, Islam.

  • Say, you have their Allahs are beyond the human imagination.

  • That's why Islam devotion is important.

  • Then, I had a dialog with this scholar from Egypt.

  • But those religious extremists normally say,

  • this is Allah's will.

  • We will go beyond.

  • It doesn't matter a Muslim,

  • or Christianity, or Judaism.

  • Normally people say, I understand God's will,

  • so that's why I'm doing it.

  • No. We cannot understand them.

  • That's why we devote ourselves to the practice.

  • So, then science is kind of the same way.

  • Science is not really talking about a fact,

  • it's a hypothesis and probability.

  • Science is actually provisional.

  • I mean, many the therapy,

  • whatever channel raising stuff.

  • For example, like, you cannot believe it.

  • I mean, like, 40s and 50s.

  • Think about, we shouldn't pick up kids crying.

  • That's a most recommended,

  • and most accepted method.

  • Because if you pick up the kids as they've created attachment,

  • and it is bad for them and they'll become week.

  • It's a horrible. But that isn't so common back then,

  • but it is so scientifically approved the idea back then.

  • Most people actually did believe that.

  • Today's kind of same way.

  • We have though, many people,

  • this is scientifically approved.

  • We should do this. This the best way.

  • We should do this, do that.

  • But, well, once you know,

  • doubting, always questioning about what people say about Science.

  • So, I think that's kind of thing.

  • Well, but it's really

  • hard to change the people's mind and what's logic.

  • So, listening first.

  • Yeah. Any other questions? It's all right.

  • >> Thank you so much.

  • >> Thank you so much.

>> Hey everyone. Happy holidays.

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B1 中級 美國腔

和川上先生一起修心 (Mindfulness with Kawakami-san)

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    Takaaki Inoue 發佈於 2021 年 01 月 14 日
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