Approaches to Meditation in Different Traditions Various meditative traditions, including Buddhism, recognize the central issue of mindfulness. These traditions offer different approaches to meditation, with some providing structured and detailed stages and instructions, while others offer more flexible and open-ended practices. Transcript: Speaker 1 So I think different, different meditative traditions. Well, let me say first that. Let’s say particularly in the context of. Of Buddhism, but not just Buddhism other traditions as well. There’s, there’s a recognition of this issue. As, as like a core issue and then different traditions, different practice traditions, different philosophical traditions, different communities take different approaches To this problem right. So some give you an approach that’s extremely scripted and scaffolded and gives you, you know, stages, you know, normative conceptualize stages and instructions on exactly what You’re supposed to be doing. And the idea is that you need that kind of, you know, like (Time 0:16:50)
Influence of Reading on Academic Path Reading a book on Asian philosophy at a young age sparked an interest in the subject, leading to studies in Chinese language, history, and Asian philosophy at university. While contemplating grad school options, the realization that philosophy was the true interest led to pursuing a graduate degree in philosophy. This academic path eventually led to collaboration with a neuroscientist and involvement in the cognitive science Buddhism conversation. Transcript: Speaker 1 So I think I would have been like 12 or 13 at this point. Again, my dad gave me the, the diodaging to read and I just stayed up all night reading it. I thought it was like the most amazing thing I had ever seen it ever read. And as a result of that, I wanted to study Asian philosophy and in particular Chinese. So then when I went away to university, I studied Chinese language and Chinese history and Asian philosophy. And then when I was trying to decide, you know, do I want to go on in grad school and like religious studies or Asian studies or philosophy. I realized it was really philosophy that interested me. I had taken, you know, a bunch of other undergrad courses in philosophy, but I wasn’t a philosophy major. I was an Asian studies major. But I realized at that point, it was really philosophy that interested me. And so then I, then I, you know, started as a graduate student in philosophy. And it was at that point that I started working closely with Francisco, the neuroscientist who kind of pioneered the cognitive science Buddhism conversation. And that was because I had met Varela at the Lindisfarne Association, the Institute in the community my father had founded. And he at that point, so this is in the 1980s, he at that point was, he had some transcripts of lectures he had given on Buddhism and cognitive science and he wanted to turn them into a book. And he knew that I had studied Buddhist philosophy as an undergrad and I was now working in philosophy. (Time 0:27:32)
The Evolution of the Meaning of ‘Meditation’ The word ‘meditation’ has evolved in contemporary English to signify quieting the mind, observing thoughts, and experiencing a feeling of transcendence. Previously, ‘meditation’ meant sustained intellectual reflection on a topic, while ‘contemplation’ referred to watching or beholding, especially in the context of divine or mystical experiences. Therefore, it is essential to clarify and make precise what is meant when using the term ‘meditation.’ Transcript: Speaker 1 Yeah. Yeah. So, I want to say something about all three. So, um, cool. So, I think that, um, I’m a little worried about, let’s say, decontext taking the word meditation and decontextualizing it. So, you know, meditation means a whole bunch of different things. Um, there’s this, there’s this way in which meditation actually has come to mean in contemporary English. Uh, what the word contemplation really used to mean in, in the Western, in the Western tradition, um, which is to say that, you know, when, when we use the word meditation in the way that You just asked the question, you know, we’re thinking of things like, uh, quieting the mind, observing thoughts. Um, maybe, maybe dropping into or tuning to something that has a feeling of, um, of transcendence, at least of the ordinary mind. And, uh, that’s not what meditation used to mean. Meditation used to mean a kind of, you know, discursive, sustained intellectual reflection on a topic as in like Descartes’ meditations. Um, whereas contemplation meant something like, um, well, it comes from the Greek theoria. So, it really has to do with watching or beholding. And in neo-platonism and, and in Christianity, it really is watching and beholding the divine or God in a way that leads to a kind of, at least for mystical traditions, a kind of, you know, Mystical oneness or unionism. Or, or absorption. So there’s this funny way, these words have undergone a transformation, which is just to say that when we use the word meditation, um, we, we really need to make more precise exactly What we’re talking about. Uh, even in the sense. (Time 0:34:07)
El concepto Meditación es una bolsa de gatos Transcript: Speaker 1 Meditation means a whole bunch of different things. Um, there’s this, there’s this way in which meditation actually has come to mean in contemporary English. Uh, what the word contemplation really used to mean in, in the Western, in the Western tradition, um, which is to say that, you know, when, when we use the word meditation in the way that You just asked the question, you know, we’re thinking of things like, uh, quieting the mind, observing thoughts. Um, maybe, maybe dropping into or tuning to something that has a feeling of, um, of transcendence, at least of the ordinary mind. And, uh, that’s not what meditation used to mean. Meditation used to mean a kind of, you know, discursive, sustained intellectual reflection on a topic as in like Descartes’ meditations. Um, whereas contemplation meant something like, um, well, it comes from the Greek theoria. So, it really has to do with watching or beholding. And in neo-platonism and, and in Christianity, it really is watching and beholding the divine or God in a way that leads to a kind of, at least for mystical traditions, a kind of, you know, Mystical oneness or unionism. Or, or absorption. So there’s this funny way, these words have undergone a transformation, which is just to say that when we use the word meditation, um, we, we really need to make more precise exactly What we’re talking about. (Time 0:34:22)
definición meditación
The multi-dimensional significance of meditation and its contextual embedding Meditation holds diverse meanings, with its essence deeply rooted in social contexts, whether secular or religious. It contributes to philosophy by delving into self-cultivation, the nature of self, and consciousness. It is crucial to understand the full contextual embedding of meditation practice through history and philosophy, highlighting its complexity and advising against viewing it in isolation. While there are philosophies about meditation, caution is advised when affirming the existence of a designated philosophy of meditation, as it intersects with philosophies of mind and self. Transcript: Speaker 1 So anyway, it’s just to say that meditation means a lot of different things. And for me, it’s always in a social context. It’s, it’s whether it’s secular or whether it’s in a, in a religious context of one or another, uh, form. So. Is it, you know, can it contribute to philosophy? Well, certainly, but one of the things I think that, that history and philosophy are really important for is to, to, to. Reacquaint ourselves with the full contextual embedding of the practice. When we philosophize about it. So there’s lots of different ways it can contribute in that sense. It can. You know, it can contribute to thinking about. Go self cultivation. It can contribute to thinking this is, of course, of particular, just to me, the nature of the self and the nature of consciousness. But I want to emphasize that it, that it not be thought of as a, as a, as an isolated thing that you could just export and then, you know, apply to something. So that would be, um, I guess, uh, the caveat I would want, I would want to answer to that. Similarly, um, although I do. Philosophies about meditation. I’m a little hesitant to, uh, to affirm the idea that there is a philosophy of meditation. I think there’s a philosophy of mind. There’s a philosophy of self. (Time 0:36:02)
Cultural Historical Perspective on Philosophy and Mindfulness Practices In various cultural and historical traditions like ancient Greek, Roman, Chinese, and Indian philosophy, the essence of philosophy was intertwined with the idea of self-cultivation and mental training. These traditions viewed philosophy as the cultivation of wisdom through spiritual exercises, which is a perspective that has progressively diminished in Western philosophy over time. Transcript: Speaker 2 So Evan, you invoked social context and I want to invoke sort of a cultural historical. When you answered that question, you were conceiving a philosophy in a very sort of Western academic frame, but of course, yeah, philosophy and other traditions are much more like What had though talked about ancient philosophy is this cultivation of wisdom that you see in stoicism and neo-Platon, for example. So, what do you think about reframing the, I’m going to give you the question back to you now. Is the relationship between mindfulness practices and philosophy in the phyllo Sophia sense of the word? Yeah. Okay, good. Speaker 1 Right. So, so that, yeah, that’s a different kind of perspective where, you know, if we’re thinking about philosophy in the ancient world. So, you know, Greece and Rome, Hellenistic philosophy or, or, or, you know, warring states, China, or, or the other or the formative, you know, period of Indian philosophy, there certainly Practices of, of mental training and self cultivation are integral to the very idea of what philosophy is spiritual exercises in, you know, in Hado’s sense. Now, you, that gets progressively lost in Western philosophy. (Time 0:39:11)
The Integration of Mindfulness Practices in Ancient Philosophy The relationship between mindfulness practices and philosophy in ancient philosophical traditions such as stoicism, neo-Platonism, Hellenistic philosophy, warring states China, and Indian philosophy involved the cultivation of wisdom through spiritual exercises and self-cultivation. These practices were integral to the very essence of philosophy in these traditions, but they gradually diminished in significance in Western philosophy over time, even though traces of them can still be found in philosophers like Montaigne and Descartes. Transcript: Speaker 2 So Evan, you invoked social context and I want to invoke sort of a cultural historical. When you answered that question, you were conceiving a philosophy in a very sort of Western academic frame, but of course, yeah, philosophy and other traditions are much more like What had though talked about ancient philosophy is this cultivation of wisdom that you see in stoicism and neo-Platon, for example. So, what do you think about reframing the, I’m going to give you the question back to you now. Is the relationship between mindfulness practices and philosophy in the phyllo Sophia sense of the word? Yeah. Okay, good. Speaker 1 Right. So, so that, yeah, that’s a different kind of perspective where, you know, if we’re thinking about philosophy in the ancient world. So, you know, Greece and Rome, Hellenistic philosophy or, or, or, you know, warring states, China, or, or the other or the formative, you know, period of Indian philosophy, there certainly Practices of, of mental training and self cultivation are integral to the very idea of what philosophy is spiritual exercises in, you know, in Hado’s sense. Now, you, that gets progressively lost in Western philosophy. You, you still see, you know, you see it in Montana, you see it in Descartes, but more minimally, by the time you get to Kant’s that’s, that’s gone. (Time 0:39:11)
Global Attentiveness Norm and Social Perspective Jake Davis proposed a global attentiveness norm in the philosophy of meditation book, suggesting meditative practices can lead to it. The scientific investigation of meditation practices should include pro social effects and understanding of ritual as they are crucial for a social perspective. Transcript: Speaker 3 Yeah, I want to interject one thing before you answer having this call to mind Jake Davis a mutual friend of ours who also contributed to the philosophy of meditation book although like You, even when it’s that further saying this title philosophy of education I only accepted like kicking and screaming like he had all the same time that you have. But I lost my train of oh yeah so Jake in the paper that he put in the anthology he argues for a kind of global attentiveness norm that you can get out of meditative practice so it’s an interesting Overlap there. Speaker 1 Yeah, so I would say that if if our if our frame of interest is let’s call it the scientific investigation of meditation practices for lack of a better way of putting it. I would say that the including I hate this expression but I’m going to use it anyway including you know pro social effects and transformative you know transformative pro social effects. I’m using it because pro social raises the question of like according to you know to social right right but anyway then I would say that the you know the social perspective and the understanding Of ritual is absolutely crucial and I think this has been a very helpful shortcoming for the most part in the cognitive science (Time 0:48:54)
Understanding the Social Perspective of Ritual in Cognitive Science The social perspective and understanding of ritual are crucial in the cognitive science of contemplative practices. The individualistic neuroimaging frame used in the beginning has been a shortcoming, as these practices are always embedded in social contexts. Meditation, viewed as involving meta-awareness and metacognitive monitoring, is seen as an internalized form of social cognition. Transcript: Speaker 1 I would say that the including I hate this expression but I’m going to use it anyway including you know pro social effects and transformative you know transformative pro social effects. I’m using it because pro social raises the question of like according to you know to social right right but anyway then I would say that the you know the social perspective and the understanding Of ritual is absolutely crucial and I think this has been a very helpful shortcoming for the most part in the cognitive science of of contemplative practices is that it started out in A largely individualistic neuro imaging frame and from you know the perspective of of anthropology this is you know this is that these practices are always embedded and indeed so this Is something I actually be interested to know what you what you both think of this but this is something that I argue why I’m not a Buddhist is that meditation understood as a practice That involves meta awareness and metacognitive monitoring is an internalized form of social cognition. (Time 0:49:51)
Distinguishing Beneficial Mindfulness Frameworks from McMindfulness Appropriation It is essential to differentiate between secular frameworks like mindfulness-based stress reduction and mindfulness-based cognitive therapy, which offer meaningful practices and rituals, and the consumerist McMindfulness appropriation in corporate and medical settings. The appropriation of mindfulness practices in exploitative work contexts is considered worse than having no mindfulness practices at all. Transcript: Speaker 1 Yeah, that’s an interesting question so so first of all I would say that I would want to distinguish between say mindfulness based stress reduction and mindfulness based cognitive Therapy as as secular frameworks of meaning that give people actually by my life say give people not just practices but rituals. Which I think are very beneficial I think have helped a lot of people I would want to distinguish between that which which I think you know is is positive and important. I want to distinguish that from the consumer is McMindfulness appropriation of them. In the context of a corporation or the way they’re embedded in you know the say the medical system and the you know the insurance private insurance structure in the United States. I’d want to make a distinction between those things so I do think that that the the again it’s kind of context so I do think that the the appropriation of certain practices of mindfulness In a you know in an exploitative work context is actually worse than than nothing. (Time 0:55:25)
Rich Experiential and Philosophical Insights from Indian Philosophy and Various Practices Exploring dream life and sleep life can offer rich experiential and philosophical insights, akin to Indian philosophy. Engaging in practices involving awareness in movements, standing, and energy work provides a deep understanding of concepts like the lived body, bodily subjects, skill, and sensory attunement. This experiential exploration surpasses discussions on qualia and delves into the essence of human experience and consciousness. Transcript: Speaker 1 So, you know, I think that in the Indian philosophy, it’s a huge, it’s a huge issue. And, and so there I think for anyone who’s interested in their own, you know, dream life sleep life that that becomes experientially quite rich and philosophically quite rich. So those are those are a couple examples that I would, I would point to I’d also say, you know, connected to. You know, connected to other things we’re interested in various kinds of practices that work with with awareness in the context of movement and in the context of, say, standing and, And let’s call it, you know, so woo word, but let’s just use it anyway, you know, energy, energy work. And I think those are very, those are very rich experientially for thinking about things phenomenologists have been interested in, you know, the lived body, our, our being as bodily Subjects, the nature of skill, the nature of, you know, attunement to different sensory fields, things like that. And that’s way richer than talking about qualia in the way that people persist in talking about qualia. And so, you know, I think that’s a very interesting thing. I think that’s a very interesting thing. I think that’s a very interesting thing. I think that’s a very interesting thing. I think that’s a very interesting thing. I think that’s a very interesting thing. I think that’s a very interesting thing. I think that’s a very interesting thing. I think that’s a very interesting thing. I think that’s a very interesting thing. I think that’s a very interesting thing. (Time 1:05:17)