How Meditation Works & Science-Based Effective Meditations

Welcome to the Huberman Lab podcast, where we discuss science and science-based tools for everyday life.

欢迎来到休伯曼实验室播客，我们在这里讨论科学和基于科学的日常生活工具。

I'm Andrew Huberman, and I'm a professor of neurobiology and ophthalmology at Stanford School of Medicine.

我是安德鲁·胡伯曼，斯坦福大学医学院神经生物学和眼科教授。

Today, we are discussing meditation.

今天我们讨论的是冥想。

We are going to discuss the science of meditation.

我们将讨论冥想的科学。

That is, what happens in the brain and body while we are meditating.

也就是说，当我们冥想时，大脑和身体会发生什么。

And we will talk about the science of meditation as it relates to how the brain and body change as a consequence of meditation.

我们将讨论冥想的科学，因为它涉及大脑和身体如何因冥想而发生变化。

That is, what you export or take from a meditation practice that can impact everything from your sleep to your mood.

也就是说，你从冥想练习中得到或得到的东西会影响从睡眠到情绪的一切。

For instance, meditation has been shown to alleviate symptoms of depression.

例如，冥想已被证明可以缓解抑郁症状。

And we will also talk about how meditation can be used to enhance focus and other states of mind that are useful for work and other aspects of life.

我们还将讨论如何使用冥想来增强注意力和其他对工作和生活其他方面有用的心态。

Now, of course, most of you have probably heard of meditation, and when we think of meditation, most often we think of somebody either sitting or lying down.

当然，现在你们大多数人可能都听说过冥想，当我们想到冥想时，我们最常想到的是坐着或躺着的人。

If they're sitting, we might imagine them in the so-called lotus position, sitting with legs crossed, very upright with hands on the knees or crossed in our lap or something of that sort.

如果他们坐着，我们可能会想象他们处于所谓的莲花姿势，双腿交叉坐着，非常直立，双手放在膝盖上或交叉在我们的腿上或诸如此类。

Typically, we think of somebody who's in a very calm state, eyes closed, focused on their so-called third eye center.

通常，我们会想到一个处于非常平静状态的人，闭着眼睛，专注于他们所谓的第三眼中心。

The third eye center is the area just behind one's forehead.

第三眼中心是额头后面的区域。

There's no third eye there, at least there shouldn't be.

那里没有第三只眼，至少不应该有。

But I'll tell you why it's called the third eye center and what the origins of that are, and why it's relevant, actually, for a meditative practice.

但我会告诉你为什么它被称为第三只眼中心，它的起源是什么，以及为什么它实际上与冥想练习相关。

With all that said, it turns out that meditation encompasses a huge variety of different practices.

综上所述，事实证明冥想包含多种不同的练习。

Some of those practices indeed are done sitting or lying down with one's eyes closed, focusing on the third eye center.

其中一些练习确实是坐着或躺着闭上眼睛，专注于第三眼中心。

Other of those practices are focused on a body scan, really focusing on one area of the body and its contact with whatever surface you happen to be sitting or lying on.

其他这些做法都集中在身体扫描上，真正关注身体的一个区域及其与您碰巧坐着或躺着的任何表面的接触。

Or can be done walking.

或者可以步行进行。

In fact, there are walking meditations done with eyes open.

事实上，有些行禅是睁着眼睛进行的。

So there are many different forms of meditation, but today we are going to focus mainly on how specific types of meditation and specific areas of the brain that are activated during those meditations change our way of being in fundamental ways.

因此，冥想有许多不同的形式，但今天我们将主要关注特定类型的冥想以及在这些冥想期间激活的大脑特定区域如何从根本上改变我们的存在方式。

Not just during the meditation practice, but afterwards as well.

不仅在冥想练习期间，而且在冥想练习之后也是如此。

So if you're somebody who's interested in changing your default state of mood or of thinking, or enhancing your ability to focus, or improving your sleep, or improving performance in some cognitive or physical endeavor, meditation is powerful, but you want to make sure that you pick the right meditation practice.

因此，如果你有兴趣改变你的默认情绪或思维状态，或者增强你的专注能力，或者改善你的睡眠，或者提高某些认知或身体活动的表现，冥想是很有效的，但你要确保选择正确的冥想练习。

So we will talk about picking a meditation practice that isn't just feasible because you'll do it, but is actually directed at the goals specific to you and what you need most.

因此，我们将讨论选择一种冥想练习，这种练习不仅是可行的，因为你会这样做，而且实际上是针对你特定的目标和你最需要的东西。

So to give you some sense of the contour of today's episode, first I'm going to talk about some of the underlying biology, the mechanisms and the brain areas, and also the areas of the body that are activated during certain forms of meditation.

因此，为了让您对今天这一集的轮廓有一些了解，首先我将讨论一些潜在的生物学、机制和大脑区域，以及在某些形式的冥想期间被激活的身体区域。

And equally important, which areas of the brain and body are shut down or reduced in their activity during specific types of meditation.

同样重要的是，在特定类型的冥想期间，大脑和身体的哪些区域会关闭或减少活动。

Then I'll transition into how to best do a meditation practice, how to get the most out of that meditation practice.

然后我将过渡到如何最好地进行冥想练习，如何充分利用冥想练习。

And then I will talk about how to change or alter your meditation practices according to your specific goals and as you get better at meditation.

然后我将讨论如何根据您的具体目标以及随着您在冥想方面的进步而改变或改变您的冥想练习。

And this can get a little bit counterintuitive, but in a positive way.

这可能有点违反直觉，但却是积极的。

What I mean by that is, for instance, a lot of people think that as you meditate and get better at meditating, you need to meditate more and more and more.

我的意思是，例如，很多人认为，当你冥想并变得更好时，你需要冥想越来越多。

Sort of like if you get better at running endurance races, that you need to keep running longer and longer.

有点像如果你在耐力赛上跑得更好，你就需要跑得越来越远。

First a 5K, then a 10K, then a marathon, then ultras.

首先是 5 公里，然后是 10 公里，然后是马拉松，然后是超级跑。

With meditation, it's actually quite the opposite.

对于冥想来说，情况实际上恰恰相反。

The better that you get at dropping into a particular brain state, and the more your so-called traits of brain state shift, not just states, as they're sometimes referred to, but traits.

你越能更好地进入特定的大脑状态，你所谓的大脑状态特征的转变就越多，不仅仅是状态（有时被称为状态），而是特征。

This is a theme that I've picked up from a terrific book that I'll refer to later.

这是我从一本很棒的书中学到的主题，稍后我将参考它。

But the more that you can get into specific neural circuits quickly, actually, the less you need to meditate in order to derive the benefits of meditation.

但事实上，你越能快速进入特定的神经回路，你就越不需要冥想才能获得冥想的好处。

So that's a wonderful aspect of meditative practices that's unlike a lot of other forms of mental exercise and cognitive enhancing exercises.

所以这是冥想练习的一个美妙的方面，与许多其他形式的心理锻炼和认知增强练习不同。

So we'll talk about all of that today, and I promise that by the end of today's episode, you will have a rich array of meditative practices to select from.

所以我们今天将讨论所有这些，我保证在今天的节目结束时，您将有丰富的冥想练习可供选择。

You'll know why each of them work and why they can be directed toward particular goals and how to do that.

您将了解它们为何有效、为什么它们可以针对特定目标以及如何实现。

And you'll also know how to modify those meditation practices under conditions where you might get busier or where you're suffering from lack of sleep.

您还将知道如何在您可能变得更加忙碌或睡眠不足的情况下修改这些冥想练习。

I think a lot of people will be excited to know that today we are going to discuss a specific form of meditation that can indeed reduce your need for sleep and still allow you to enhance your cognitive and physical abilities.

我想很多人会很高兴知道今天我们将讨论一种特定形式的冥想，它确实可以减少您对睡眠的需求，同时仍然可以增强您的认知和身体能力。

Before we begin, I'd like to emphasize that this podcast is separate from my teaching and research roles at Stanford.

在开始之前，我想强调一下，这个播客与我在斯坦福大学的教学和研究角色是分开的。

It is, however, part of my desire and effort to bring zero cost to consumer information about science and science-related tools to the general public.

然而，我的愿望和努力的一部分是向公众提供有关科学和科学相关工具的零成本消费者信息。

In keeping with that theme, I'd like to thank the sponsors of today's podcast.

为了与这个主题保持一致，我要感谢今天播客的赞助商。

Let's talk about meditation.

我们来谈谈冥想。

As I mentioned earlier, we are going to talk about what areas of the brain and body are active during meditation and after meditation, and why that can be so beneficial.

正如我之前提到的，我们将讨论冥想期间和冥想之后大脑和身体的哪些区域活跃，以及为什么这如此有益。

We'll also talk about when and how best to meditate.

我们还将讨论何时以及如何最好地进行冥想。

Now, this is a topic I've long been interested in.

现在，这是我长期以来感兴趣的话题。

I was first given a book on meditation when I was in high school because, to make a long story short, I was a bit of a wild one early in my high school years.

我在高中时第一次得到一本关于冥想的书，因为长话短说，我在高中初期有点疯狂。

And as a consequence of a program that I was in, somebody handed me a book on meditation.

由于我参加的一个项目，有人递给我一本关于冥想的书。

That book is still available now.

那本书现在仍然可以买到。

That book is called "Wherever You Go, There You Are" by Jon Kabat-Zinn.

这本书的名字叫《无论你走到哪里，你就在那里》，作者是乔恩·卡巴金 (Jon Kabat-Zinn)。

He was one of the first, not the only, but one of the first people to really start popularizing meditation mindfulness practices in the United States.

他是第一批（不是唯一一个，但却是第一批真正开始在美国普及冥想正念练习的人之一）。

So this was in the late 1980s, and it was really only until recently that there were very few studies of meditation, although those really picked up in the '90s.

那是在 20 世纪 80 年代末，直到最近才对冥想进行研究，尽管这些研究在 90 年代才真正开始兴起。

Now you can find many, many thousands of studies on meditation and their mechanistic basis.

现在你可以找到成千上万的关于冥想及其机制基础的研究。

So brain imaging studies, changes in hormones in the body.

所以大脑成像研究，体内激素的变化。

But in the late 1980s and in the early 1990s, because functional imaging of the brain, so-called MRI or fMRI, was really just starting to emerge as a popular tool in laboratories and hospitals, there really wasn't that much mechanistic understanding about how meditation worked.

但在 20 世纪 80 年代末和 90 年代初，由于大脑功能成像，即所谓的 MRI 或 fMRI，实际上才刚刚开始成为实验室和医院的流行工具，因此对于冥想如何发挥作用，确实没有太多机械性的理解。

But of course, there was a deep understanding from cultures outside the United States that meditation was extremely useful.

当然，美国以外的文化也深刻认识到冥想是非常有用的。

I should just mention, as long as we're talking about the history of meditation, any discussion about meditation is going to be a discussion about states of mind.

我只想提一下，只要我们谈论冥想的历史，任何关于冥想的讨论都将是关于心态的讨论。

And any discussion about states of mind invokes the word consciousness, a kind of a dangerous topic to get into in any format, because a lot of people talk about consciousness, but People use consciousness, the word, to mean different things.

任何关于精神状态的讨论都会引用“意识”这个词，无论以任何形式进入，这都是一个危险的话题，因为很多人都在谈论意识，但人们使用“意识”这个词来表示不同的事物。

It doesn't have one standard operational definition, as scientists call it.

正如科学家所说，它没有一个标准的操作定义。

However, discussions about consciousness are often part and parcel with conversations about things like psychedelics and kind of alternative therapies.

然而，关于意识的讨论通常是关于致幻剂和替代疗法等话题的讨论的重要组成部分。

And so in the 1960s, and especially in the 1970s, meditation and psychedelics were actually close cousins in the conversation about consciousness and states of mind.

因此，在 20 世纪 60 年代，尤其是 20 世纪 70 年代，冥想和迷幻药在有关意识和精神状态的讨论中实际上是近亲。

That conversation started to split into two different divisions, and I'll explain why in a moment.

那次谈话开始分成两个不同的部分，我稍后会解释原因。

It gets to a little bit of interesting academic sociology.

它涉及到一些有趣的学术社会学。

But what happened was, there were a couple of guys at Harvard, including Timothy Leary and others, who got really interested in psychedelics, in particular LSD, lysergic acid diethylamide.

但发生的事情是，哈佛大学有几个人，包括蒂莫西·利里（Timothy Leary）和其他人，对迷幻药非常感兴趣，特别是LSD，麦角酸二乙酰胺。

And at that time, that was part of the whole counterculture movement.

当时，这是整个反文化运动的一部分。

It was considered very anti-establishment, and they were really encouraging students at Harvard to take LSD.

这被认为是非常反体制的，他们确实鼓励哈佛大学的学生服用LSD。

They were also very interested in meditation.

他们对冥想也很感兴趣。

But what ended up happening is they essentially got kicked out or fired from Harvard, and there's a book that I'll refer you to in the show note captions if you're interested in learning more about all this.

但最终发生的事情是，他们基本上被哈佛开除或解雇了，如果你有兴趣了解更多关于这一切的信息，我会在节目注释中推荐你参考一本书。

But they got kicked out and fired for their emphasis on psychedelics.

但他们因为强调迷幻药而被开除和解雇。

Now, nowadays, there's a lot of interest in psychedelics.

现在，人们对迷幻药很感兴趣。

We've had episodes with Dr. Matthew Johnson from Johns Hopkins University, who's running clinical trials on psychedelics like psilocybin and LSD for the treatment of depression and PTSD.

我们采访了约翰·霍普金斯大学的马修·约翰逊博士，他正在对裸盖菇素和LSD等迷幻药进行临床试验，用于治疗抑郁症和创伤后应激障碍。

We've also had Dr. Nolan Williams on the podcast, my colleague at Stanford, who's doing incredible studies on some of those compounds as well.

我们的播客中还有我在斯坦福大学的同事诺兰·威廉姆斯博士，他也在对其中一些化合物进行令人难以置信的研究。

So nowadays, the conversation about psychedelics is coming back, and it's somewhat divorced from the conversation about meditation.

所以现在，关于迷幻药的讨论又回来了，而且它有点脱离了关于冥想的讨论。

But in the 1960s and 1970s, the conversation about psychedelics and meditation was sort of one and the same.

但在 20 世纪 60 年代和 1970 年代，关于迷幻药和冥想的讨论在某种程度上是一回事。

That changed in the late 1980s and early 1990s when people like Jon Kabat-Zinn started writing books that were purely about meditation and suggesting that people explore meditative practices for the utility to bring calmness, adjust stress, improve sleep, et cetera, divorced from the conversation about psychedelics.

这种情况在 20 世纪 80 年代末和 90 年代初发生了变化，当时乔恩·卡巴金 (Jon Kabat-Zinn) 等人开始撰写纯粹关于冥想的书籍，并建议人们探索冥想练习，以获取平静、调节压力、改善睡眠等的实用性，脱离有关迷幻药的讨论。

Now, that's not to say that the scientific community immediately embraced the conversation about meditation.

现在，这并不是说科学界立即接受了有关冥想的对话。

In fact, it took quite a long while for schools like Harvard and Stanford and other universities around the world to start embracing and funding studies of meditation, asking what sorts of brain areas are involved, how it changes the body, and perhaps most importantly, how a meditation practice can shift the brain and body when somebody is finished meditating and is off in their life doing their everyday things.

事实上，哈佛、斯坦福等学校以及世界各地的其他大学花了很长时间才开始接受和资助冥想研究，询问冥想涉及哪些大脑区域，冥想如何改变身体，也许最重要的是，当一个人完成冥想并离开日常生活做事情时，冥想练习如何改变大脑和身体。

In the late 1980s, and especially within the 1990s, the advent of brain imaging technology like magnetic resonance imaging, MRI, or functional magnetic resonance imaging, was a way to look at the brain while it was active, not just to get an image of its structure, but also how it's functioning, the areas that so-called light up.

20 世纪 80 年代末，尤其是 90 年代，磁共振成像、MRI 或功能性磁共振成像等脑成像技术的出现，成为一种在大脑活动时观察大脑的方法，不仅可以获取其结构的图像，还可以了解其功能（即所谓的发光区域）的图像。

When all of that technology became accessible and popular, well, that allowed a large number of laboratories to start asking how specific patterns of thinking and breathing, maybe people sitting in the lotus position, but more often than that, it would be people inside of an MRI magnet, because it is a magnet, so we put you into a little tube and push you into the tube, not against your will, of course.

当所有这些技术变得易于使用和流行时，很多实验室开始询问特定的思维和呼吸模式，也许是人们盘腿坐，但更常见的是，人们在核磁共振磁体内部，因为它是一块磁体，所以我们把你放进一个小管子里，然后把你推入管子里，当然，这不是违背你的意愿。

But put people into the tube, have them meditate, and then look at how the brain changed, and to do that over time.

但把人放进管子里，让他们冥想，然后观察大脑如何变化，并随着时间的推移这样做。

When those studies were done, what was discovered was really quite miraculous, really.

当这些研究完成后，发现的东西真的非常神奇。

And now we don't think of it as surprising, but what was discovered was a huge laundry list of brain changes.

现在我们并不认为这是令人惊讶的，但我们发现的是一系列大脑变化。

And then when people were evaluated in their outside life, so when they would fill out reports of their subjective feelings of happiness, or they would report their sleep, or even if objective measures were taken, like changes in hormones or markers of inflammation, et cetera, a large list of information fell out of that, which revealed that indeed there are many, a dozen or more, clear benefits of a regular meditation practice.

然后，当人们在外面的生活中接受评估时，当他们填写主观幸福感的报告，或者他们会报告他们的睡眠情况，或者即使采取客观措施，如激素或炎症标志物的变化等时，也会从中得出大量信息，这表明定期冥想练习确实有很多、十几个或更多的明显好处。

And some of those meditation practices could be quite short.

其中一些冥想练习可能会很短。

So nowadays, we think of meditation as pretty commonly accepted.

所以如今，我们认为冥想已经被普遍接受。

And in fact, that has a lot to do with the fact that many of the major tech companies in the Bay Area during the 2000s, such as Google and Apple and any number of different social media companies and other companies and business ventures, et cetera, investment firms all over the world, started hiring people to train meditation or had online courses for meditation.

事实上，这与 2000 年代湾区的许多主要科技公司（例如谷歌和苹果）以及许多不同的社交媒体公司和其他公司和商业企业等、世界各地的投资公司开始雇用人员训练冥想或开设在线冥想课程有很大关系。

So nowadays, we think of meditation as this thing that almost everybody understands can benefit us.

所以现在，我们认为冥想是几乎每个人都理解的可以使我们受益的事情。

But we now sit at an interesting frontier where most people think of meditation as one thing.

但我们现在正处于一个有趣的前沿，大多数人认为冥想是一回事。

Sort of like the word exercise, which of course could mean weight training, it could mean running, it could mean high-intensity interval training.

有点像“运动”这个词，它当然可能意味着重量训练，可能意味着跑步，也可能意味着高强度间歇训练。

All of which, as you know, will get you different results depending on what you do, how often you do it, and the specifics of what you actually do.

如您所知，所有这些都会给您带来不同的结果，具体取决于您所做的事情、执行的频率以及实际执行的具体情况。

So too, meditation can give you very specific results.

因此，冥想也可以给你带来非常具体的结果。

It can give you more focus.

它可以让你更加专注。

It can give you better sleep.

它可以给你更好的睡眠。

It can give you a combination of results, just like exercise can, depending on the exercise.

它可以为您提供综合结果，就像运动一样，具体取决于运动。

So what we are going to talk about next is the specific changes that happen in the brain with specific aspects of meditation.

所以我们接下来要讨论的是冥想的特定方面在大脑中发生的特定变化。

That is, what happens when you close your eyes?

也就是说，当你闭上眼睛时会发生什么？

What happens when you focus your attention inward versus focusing your attention outward?

当你将注意力集中在内部与将注意力集中在外部时会发生什么？

Because as I mentioned before, there's third eye meditation, where you close your eyes and focus on that spot just behind your forehead and you focus on your breathing.

因为正如我之前提到的，有第三眼冥想，你闭上眼睛，专注于前额后面的那个地方，专注于你的呼吸。

There's also meditation practices where you're focusing on what you're eating with a lot of so-called mindfulness, being very present to whatever's happening, not letting your mind wander or think about Yesterday or tomorrow, what's happening next, but really focusing on the present.

还有冥想练习，你可以用很多所谓的正念专注于你正在吃的东西，对正在发生的任何事情都保持在场，不要让你的思绪徘徊或思考昨天或明天，接下来会发生什么，而是真正专注于现在。

There are also meditation practices, of course, where you are in a format of interpersonal communication, where you're really listening very intensely.

当然，还有冥想练习，在这种练习中，你处于一种人际交流的形式，你真的非常认真地倾听。

That too is a form of mindfulness.

这也是正念的一种形式。

So we're going to parse each of these things, and we are going to ask what's happening in the brain and body during each of these meditation practices, so that you can develop specific meditation practices that you can invoke in your real life on a daily basis, or thankfully, I would say for some who are pretty busy, that you could even do once a week or even once a month that will still clearly benefit you in specific ways.

因此，我们将解析这些事情中的每一个，我们将询问在每次冥想练习中大脑和身体发生了什么，这样你就可以开发出可以在现实生活中每天调用的特定冥想练习，或者值得庆幸的是，对于一些非常忙碌的人来说，你甚至可以每周一次甚至每月一次，这仍然会以特定的方式明显使你受益。

I'd like to spend the next 10 minutes or so talking about the neuroscience of meditation.

我想用接下来的 10 分钟左右的时间来讨论冥想的神经科学。

And I promise you, I'm not going to just list off a bunch of different brain areas that are active during meditation.

我向你保证，我不会仅仅列出冥想期间活跃的一堆不同的大脑区域。

That wouldn't be useful to you.

那对你没有用。

In fact, I don't believe in throwing out a lot of nomenclature without also giving some mechanistic explanation as to what different brain areas do.

事实上，我不认为在不对不同大脑区域的作用给出一些机械解释的情况下就抛弃大量术语。

And you could say, "Well, what good is it knowing what different brain areas do and their names if I can't actually manipulate those brain areas?" But the good news is you actually can manipulate those brain areas.

你可能会说，“好吧，如果我不能真正操纵这些大脑区域，那么知道不同大脑区域的作用及其名称有什么用呢？”但好消息是你实际上可以操纵这些大脑区域。

As I'll tell you today, you can turn up the activity in certain brain areas and turn down the activity in specific brain areas with specific elements of a meditation practice.

正如我今天要告诉你的，你可以通过冥想练习的特定元素来调高某些大脑区域的活动并调低特定大脑区域的活动。

So that's quite exciting and quite different, really, from other aspects of neuroscience that we might discuss on this podcast.

所以这非常令人兴奋，而且与我们可能在这个播客中讨论的神经科学的其他方面确实有很大不同。

So there are a few different brain areas whose names I'd like to arm you with.

我想告诉你们几个不同的大脑区域的名称。

And again, the names themselves aren't essential, but if you can grasp even the top contour of what I'm about to say, you'll be in a much better position to parse and use the information that follows.

再说一次，名称本身并不重要，但如果您甚至能够掌握我要说的内容的顶部轮廓，您将能够更好地解析和使用接下来的信息。

There's an area of your brain that sits right behind your forehead that's called the prefrontal cortex.

大脑中有一个区域位于额头正后方，称为前额皮质。

Basically, it's the front bumper of your head just behind the bone.

基本上，它是位于骨头后面的头部前保险杠。

Okay?

好的？

That area just behind your forehead that we call the prefrontal cortex actually encompasses a lot of different things.

额头后面的那个区域，我们称之为前额皮质，实际上包含了很多不同的东西。

And actually, you have two of them.

事实上，你有两个。

You have one on the right side of your brain, and you have one on the left side of your brain, and they're connected to one another.

你的右脑有一个，左脑也有一个，它们是相互连接的。

But they actually do different things.

但他们实际上做不同的事情。

The area that I'd like to focus on today for a bit is the so-called left prefrontal cortex, or if we were going to get really specific, we'd say the left dorsolateral prefrontal cortex.

今天我想重点关注的区域是所谓的左前额叶皮层，或者如果我们要真正具体一点，我们会说左背外侧前额叶皮层。

Dorsal means up, lateral means to the side.

背侧是指向上，侧向是指侧面。

So if you want to touch the left side of your head and move your hand just toward the midline, toward the sort of top of your head a little bit, so that's dorsal.

因此，如果你想触摸头部的左侧，请将手移向中线，稍微靠近头顶，那就是背部。

And then lateral, as long as your hand is still on the side of your head, you're in the left dorsolateral prefrontal cortex.

然后是横向，只要你的手仍然放在头的一侧，你就处于左背外侧前额叶皮层。

Okay?

好的？

So you've got your hand probably right over your left dorsolateral prefrontal cortex.

所以你的手可能就在你的左背外侧前额皮质上。

That area of the brain we know from lesion studies where it's been damaged in animals or humans, and we know from stimulation studies where it's been selectively stimulated in animals or, yes, indeed, also it's been done in humans, has an incredible ability to control your bodily senses and to make sense, that is, to interpret what's going on in terms of your emotions and your bodily sensations.

我们从损伤研究中了解到，在动物或人类身上，它受到了损害；我们从刺激研究中了解到，在动物身上，它被选择性地刺激，或者，是的，确实，在人类身上也受到了刺激，它具有令人难以置信的能力来控制你的身体感官和理解，也就是说，根据你的情绪和身体感觉来解释正在发生的事情。

So from now on, unless I say otherwise, if I say prefrontal cortex, I'm specifically referring to the left dorsolateral prefrontal cortex, but I'm going to shorten that up just for sake of simplicity and ease of communication.

所以从现在开始，除非我另有说明，如果我说前额叶皮层，我特指的是左背外侧前额叶皮层，但为了简单和便于沟通，我将把它缩短。

If I'm going to talk about another area of prefrontal cortex, I'll talk about another area.

如果我要谈论前额皮质的另一个区域，我会谈论另一个区域。

But if I say prefrontal cortex today, what I mean is left dorsolateral prefrontal cortex.

但如果我今天说前额叶皮层，我指的是左背外侧前额叶皮层。

Stimulation of left dorsolateral prefrontal cortex, or I should say more appropriately, when your left dorsolateral prefrontal cortex is active, you are in a great position to interpret what's going on with you emotionally, to interpret your bodily signals of comfort or discomfort, and then to make really good decisions on the basis of that interpretation.

刺激左背外侧前额叶皮层，或者更恰当地说，当你的左背外侧前额叶皮层活跃时，你就能很好地解读你的情绪状况，解读你舒适或不适的身体信号，然后根据这种解读做出真正正确的决定。

And that's because the left dorsolateral prefrontal cortex is in direct communication with and is directly connected to another brain area called the anterior cingulate cortex, or ACC.

这是因为左背外侧前额叶皮层与另一个称为前扣带皮层 (ACC) 的大脑区域直接沟通并直接相连。

Now, I'm just going to refer to it as the ACC, okay?

现在，我将其称为 ACC，好吗？

The ACC is an area of your brain that is interpreting a lot of different things about bodily signals.

ACC 是大脑的一个区域，负责解释有关身体信号的许多不同内容。

For instance, how fast you're breathing, whether or not your heart is beating quickly or slowly, and more importantly, whether or not your heart is beating quickly or slowly for the circumstance that you are in.

例如，您的呼吸速度有多快，您的心脏跳动是快还是慢，更重要的是，根据您所处的情况，您的心脏跳动是快还是慢。

So for instance, if you're running up a hill, and you're even in great shape, and your heart is beating very fast, it's unlikely that you are going to be concerned about your heart beating fast because that is appropriate for the circumstance.

举例来说，如果你正在爬山，而且你的身体状况很好，而且你的心跳得很快，你不太可能会担心你的心跳加快，因为这适合这种情况。

However, if you're just walking along and all of a sudden your heart starts beating very quickly for no apparent reason, well, then you are going to interpret that as either pathologic or uncomfortable, inappropriate for the context that you happen to be in.

然而，如果你只是在走路，突然你的心脏无缘无故地开始快速跳动，那么你就会将其解释为病态或不舒服，不适合你所处的环境。

The left dorsolateral prefrontal cortex is the area of the brain that actually has some control over and especially can interpret what's going on in this ACC region.

左背外侧前额叶皮层是大脑中实际上具有一定控制权的区域，尤其是可以解释 ACC 区域正在发生的事情。

Now, most of you probably haven't heard of the ACC.

现在，你们大多数人可能还没有听说过 ACC。

Most of you probably have heard of a brain area called the amygdala.

你们大多数人可能听说过一个叫做杏仁核的大脑区域。

It's an almond shape structure on the two sides of the brain.

它是大脑两侧的杏仁状结构。

People talk about it as the fear center, et cetera.

人们将其称为恐惧中心等等。

But your ACC, the anterior cingulate cortex, gets input from areas like the amygdala, your threat detection centers, but it also gets input from an enormous number of other areas of your brain and body, including your heart, your gut, so it gets information about how full that is distended or how empty your gut is.

但是你的 ACC（前扣带皮层）会从杏仁核（你的威胁检测中心）等区域获取输入，但它也从你的大脑和身体的大量其他区域获取输入，包括你的心脏、你的肠道，因此它会获取有关肠道膨胀程度或肠道空虚程度的信息。

It gets information about how quickly you're breathing from input from your lungs and related structures It's an absolutely critical station for making sense of what's going on in your body, and it works very closely along with one other structure, and I promise this is going to be the third structure in this triad, and then I'll stop listing off names.

它从肺部和相关结构的输入中获取有关您呼吸速度的信息。对于了解您体内发生的情况来说，它绝对是至关重要的站点，并且它与另一个结构密切相关，我保证这将是这个三重结构中的第三个结构，然后我将不再列出名字。

So we have dorsolateral prefrontal cortex.

所以我们有背外侧前额叶皮层。

Think of that as sort of the interpreter of what's going on inside of you.

把它想象成你内心所发生的事情的解释者。

You have the ACC, or anterior cingulate cortex, which is the area of your brain that's bringing in all this information about what's going on inside your body and even on the surface of your body.

你有 ACC，或者说前扣带皮层，它是你大脑中的一个区域，负责输入有关你身体内部甚至身体表面发生的情况的所有信息。

If you have any pain or an itch or a mosquito bite on the surface of your body, your ACC would definitely register that.

如果您身体表面有任何疼痛、瘙痒或蚊虫叮咬，您的 ACC 肯定会记录下来。

And then there's this other absolutely incredible brain structure, which is called the insula.

然后还有另一个绝对令人难以置信的大脑结构，称为脑岛。

I-N-S-U-L-A, insula.

I-N-S-U-L-A，岛叶。

And the insula has a bunch of different parts to it, but the insula is another area that is interpreting signals of what's going on in your brain and body.

岛叶有许多不同的部分，但岛叶是另一个解释大脑和身体活动信号的区域。

So the ACC and the insula are working together to try and figure out what's going on inside me.

因此，ACC 和脑岛正在共同努力，试图弄清楚我体内发生了什么。

And in addition to that, the insula is interpreting information about what's going on outside of you.

除此之外，脑岛还负责解释有关您体外发生的情况的信息。

So your insula is saying, for instance, "Hey, this is a steep hill that I'm running up, and as a consequence, whatever heart rate increase that I'm experiencing or heavy breathing or burning in my lungs, this all makes sense.

例如，你的脑岛会说：“嘿，这是一座陡峭的山坡，我正在往上跑，因此，无论我经历的心率增加、呼吸沉重或肺部灼痛，这都是有道理的。

I don't have to be worried.

我不必担心。

I don't have to be scared.

我不必害怕。

I might want to slow down, but this makes sense." Whereas it, for instance, in the example I previously gave, where if you're sitting in a room and everything is pretty calm, and all of a sudden, you start feeling really uncomfortable, like your stomach doesn't feel right, or you start breathing quickly, or you start having a so-called anxiety or panic attack, in large part, that's because the shift in your bodily sensations doesn't match or doesn't correspond to something in the outside world.

我可能想放慢速度，但这是有道理的。”然而，例如，在我之前举的例子中，如果你坐在一个房间里，一切都很平静，突然间，你开始感觉非常不舒服，就像你的胃感觉不舒服，或者你开始呼吸急促，或者你开始出现所谓的焦虑或惊恐发作，这在很大程度上是因为你身体感觉的变化与外界的某些东西不匹配或不对应。

So there's this incredible triad which includes the left dorsolateral prefrontal cortex, the cingulate or anterior cingulate cortex, and the insula, and those three are working together in a kind of conversation.

因此，存在着这个令人难以置信的三联体，包括左背外侧前额叶皮层、扣带皮层或前扣带皮层以及岛叶，这三个部分在一种对话中一起工作。

It's a neural conversation, but a conversation nonetheless, trying to figure out, "Okay, what's going on inside me?

这是一场神经对话，但仍然是一场对话，试图弄清楚，“好吧，我内心发生了什么？

How do I feel?

我感觉如何？

What am I thinking about?"

我在想什么？”

And this could be thoughts about the past or the future or the present.

这可能是关于过去、未来或现在的想法。

They are also in a conversation as to whether or not the sensations that you're experiencing, meaning how quick your breathing is or how slow your breathing is, how your heart feels, how your skin feels, any sensations of pain or pleasure for that matter, whether or not that makes sense for the situation you're in and trying to determine whether or not you are doing the right things as a consequence of those sensations.

他们还会讨论您是否正在经历感觉，即您的呼吸有多快或多慢，您的心脏感觉如何，您的皮肤感觉如何，是否有任何疼痛或愉悦的感觉，这对于您所处的情况是否有意义，并试图根据这些感觉确定您是否正在做正确的事情。

Okay?

好的？

So again, if you can't remember the names of these different neural structures in the brain, don't worry about it.

再说一遍，如果您记不住大脑中这些不同神经结构的名称，请不要担心。

It's really not that critical.

这其实并不那么关键。

What is critical is that you understand that there's a conversation that's constantly occurring as long as you are awake, trying to figure out what's going on inside of you and whether or not it makes sense relative to what's going on outside and around you.

重要的是，你要明白，只要你醒着，就会有一场对话不断发生，试图弄清楚你内心正在发生什么，以及它相对于你外部和周围发生的事情是否有意义。

Now, humans are smart.

现在，人类很聪明。

That is, we are, to some extent, conscious of the fact that we have memories of the past, awareness of the present, and anticipation of the future.

也就是说，我们在某种程度上意识到我们拥有对过去的记忆、对现在的意识和对未来的预期。

So we do realize, for instance, that we can be seated at the dinner table, and have a thought about something tomorrow, maybe an exam that's stressing us out or something like that, and that will change our bodily state in a way that is not optimal for what we're doing in the moment, but that can still make sense to us because that exam is important.

因此，我们确实意识到，例如，我们可以坐在餐桌旁，思考明天的一些事情，也许是一场让我们压力很大的考试或类似的事情，这会以一种不适合我们目前正在做的事情的方式改变我们的身体状态，但这对我们来说仍然有意义，因为考试很重要。

Maybe we're feeling some pressure about a hard conversation we have to have, or maybe we are very excited about the next day, and we can't eat because we're so excited.

也许我们因为必须进行一场艰难的谈话而感到压力，或者也许我们对第二天感到非常兴奋，并且因为太兴奋而吃不下东西。

And that can make perfect sense to us because we do have access to this knowledge about self that we can think about the past, the present, or the future.

这对我们来说非常有意义，因为我们确实可以获得关于自我的知识，我们可以思考过去、现在或未来。

So that makes the conversation these three structures are in even more interesting and dynamic because what it means is that we can be doing something, eating, talking, running, any number of different activities, and our bodily state may or may not match what we are doing in a way that's adaptive for that, and yet that can be completely okay or at least understandable for us.

因此，这使得这三种结构的对话变得更加有趣和动态，因为这意味着我们可以做某事，吃饭，说话，跑步，任何数量的不同活动，我们的身体状态可能会或可能不符合我们正在做的事情，但这是完全可以的，或者至少对我们来说是可以理解的。

Now, a major emphasis of a meditation practice is to make us so-called more mindful.

现在，冥想练习的一个主要重点是让我们所谓的更加正念。

What is mindfulness?

什么是正念？

Well, again, there isn't one perfect, universally accepted operational definition of mindfulness.

好吧，再说一遍，对于正念，并没有一个完美的、普遍接受的操作定义。

That's basically nerd speak for saying people can't agree exactly what mindfulness should be, is, and means for everyone.

这基本上是书呆子的说法，人们无法完全同意正念对于每个人来说应该是什么、是什么以及意味着什么。

But most people assume, and I think agree, that mindfulness includes something about being present.

但大多数人认为，而且我认为同意，正念包括存在于当下。

And when I say present, that doesn't necessarily mean present to one's surroundings, because of course, a lot of meditation practices that are designed to make us more mindful and present are designed to make us more mindful and present to what's happening internally while ignoring everything that's happening externally.

当我说当下时，这并不一定意味着呈现在一个人的周围环境中，因为当然，许多旨在让我们更加专注和当下的冥想练习旨在让我们更加专注并呈现内部发生的事情，同时忽略外部发生的一切。

But they are designed to make us more present to our bodily sensations, and in particular, our breathing and our thoughts in the moment.

但它们的目的是让我们更加关注我们的身体感觉，特别是我们当下的呼吸和想法。

So let's now explore what a generic meditation practice looks like, and let's evaluate how that tends to change the activity of these neural circuits in the brain and body.

现在让我们探索一下一般的冥想练习是什么样子，并评估它如何改变大脑和身体中这些神经回路的活动。

And then from there, we can split the conversation into a couple different bins.

然后从那里，我们可以将对话分成几个不同的容器。

That is meditation practices that are ideal for enhancing focus, meditation practices that are ideal for improving mood, meditation practices that are ideal for improving sleep, and meditation practices that, believe it or not, benefit all of those things in one fell swoop.

这是增强注意力的理想冥想练习，改善情绪的理想冥想练习，改善睡眠的理想冥想练习，以及无论你相信与否，一举多得的冥想练习。

Okay, so what happens during a meditation practice at the neural level?

好吧，那么在神经层面的冥想练习中会发生什么？

In order to answer that question, we are going to be scientists.

为了回答这个问题，我们将成为科学家。

That means you and I are going to be scientists now.

这意味着你和我现在将成为科学家。

We are going to break down a practice into its different component parts and address what we know for sure about the brain activation states that occur with those different component parts.

我们将把一个练习分解成不同的组成部分，并解决我们所确定的关于这些不同组成部分发生的大脑激活状态的问题。

In order to do that, let's use a somewhat generic form of meditation, but it's generic and pretty far-reaching, because I would say that for most people, about 75%, let's say, a meditation practice is going to involve stopping, meaning getting out of motion Sitting or lying down, and in most cases, closing one's eyes, although it is absolutely not required to close one's eyes during meditation.

为了做到这一点，让我们使用一种有点通用的冥想形式，但它是通用的，而且影响相当深远，因为我想说，对于大多数人来说，大约75%，比如说，冥想练习将涉及停止，意味着停止坐着或躺着，并且在大多数情况下，闭上眼睛，尽管在冥想期间绝对不需要闭上眼睛。

There are many forms of meditation that are done eyes open.

有许多形式的冥想是需要睁着眼睛进行的。

But for most people, it's going to involve stopping our movement, that is not ambulating, not walking or running, so seated or lying down with eyes closed.

但对于大多数人来说，这将涉及停止我们的运动，这不是走动，不是走路或跑步，而是闭着眼睛坐着或躺着。

When we do that, meaning when we sit or lie down and close our eyes, as trivial as that shift might sound to you, it actually is a profound shift in the way that your brain and other neural circuits in your body function for the following reason.

当我们这样做时，即当我们坐下或躺下并闭上眼睛时，尽管这种转变对您来说可能听起来微不足道，但实际上它是您的大脑和身体其他神经回路功能方式的深刻转变，原因如下。

When we close our eyes, we shut down a major avenue of what's called exteroception.

当我们闭上眼睛时，我们就关闭了所谓的外感受的主要途径。

What do I mean by exteroception?

外感受是什么意思？

Well, very briefly, we are sensing things on our body and in our body all the time.

嗯，非常简单地说，我们一直在感知我们身体上和体内的事物。

We are also sensing things from outside of us all the time.

我们也一直在感知来自外部的事物。

So these could be sights or sounds, touch on our body, sensations with inside our body, et cetera.

所以这些可能是景象或声音、我们身体上的触摸、我们身体内部的感觉等等。

Now, sensation is distinct from what we call perception.

现在，感觉与我们所说的感知不同。

Perception is, put simply, the sensations that we happen to be paying attention to.

简而言之，感知是我们碰巧关注的感觉。

So at any given moment, you are sensing many things.

所以在任何特定的时刻，你都会感受到很多事情。

There are sound waves hitting your ears, there are pressure receptors on the bottoms of your feet sensing your shoes or your sandals or the floor, et cetera, but you're not perceiving them until you place your attention on them.

有声波撞击你的耳朵，你的脚底有压力感受器感知你的鞋子、凉鞋或地板等等，但只有你将注意力集中在它们上，你才能感知到它们。

Now, the way perception works is that you have so-called spotlights of attention.

现在，感知的运作方式是所谓的关注焦点。

You can't perceive everything all at once.

你不可能一下子感知到所有的事情。

Every sound, every sight, every touch.

每一个声音、每一个景象、每一次触摸。

That would be overwhelming.

那将是压倒性的。

In fact, that would be terrible.

事实上，那将是可怕的。

Rather, you have spotlights of perception that can either be very narrow, so for instance, you could focus all of your perception right now on your big toe of your right foot and really pour all of your awareness, your attention, into what you're perceiving there, what it feels like, if there's tingling or pressure, heat or cold, et cetera.

相反，你的感知聚光灯可能非常狭窄，所以举例来说，你现在可以将所有的感知集中在右脚的大脚趾上，并将你所有的意识、你的注意力真正倾注到你在那里感知到的东西、感觉如何、是否有刺痛或压力、热或冷等等。

Or you can broaden that spotlight to include both feet or all your toes on both feet and then your legs and your whole body or the entire room.

或者，您可以将聚光范围扩大到双脚或双脚的所有脚趾，然后是双腿和整个身体或整个房间。

Perception is like a spotlight, and I should mention there are very good data that we can split our attention into two, but probably not more than two spotlights, and we can make those spotlights of perception either very broad and diffuse or very narrow.

感知就像聚光灯，我应该提到有非常好的数据，我们可以将我们的注意力分成两个，但可能不超过两个聚光灯，我们可以使这些感知聚光灯变得非常广泛和分散，或者非常狭窄。

You can practice this now if you like.

如果您愿意，现在就可以练习。

You can pick a spot on the wall away from you anywhere, or if you're driving, you can look at some location, and you can focus intensely on one small location, for instance, a tree in the horizon or a person on the street or any number of different things outside of you.

你可以在墙上选择一个远离你的地方，或者如果你在开车，你可以看某个位置，你可以集中注意力在一个小位置上，例如地平线上的一棵树或街上的一个人或你之外的任何不同的东西。

Or you can broaden that spotlight to include the entire scene at once.

或者您可以扩大聚光灯以一次性涵盖整个场景。

You can also focus a spotlight of perception on your body, say, on the left upper portion of your chest.

您还可以将感知的焦点集中在您的身体上，例如胸部的左上部分。

And of course, you can focus on the left upper portion of your chest and something outside of you.

当然，您可以将注意力集中在胸部的左上部分和身体外部的东西上。

You can split your attention between those two perceptual spotlights.

您可以将注意力分散在这两个感知聚光灯之间。

It's very hard, although not impossible, to have three perceptual spotlights.

拥有三个感知聚光灯是非常困难的，尽管并非不可能。

But most people can split to two points of attention or perception pretty easily.

但大多数人可以很容易地分成两个注意力或感知点。

The other thing that most people can do pretty easily is merge those two spotlights or rather to have just one spotlight of attention.

大多数人可以轻松做的另一件事是合并这两个聚光灯，或者更确切地说，只关注一个聚光灯。

So you don't always have to have two spotlights of attention on, and here I'm using the word attention and perception interchangeably, but you could, for instance, have two points of attention.

所以你并不总是需要有两个注意力聚光灯，在这里我交替使用“注意力”和“感知”这个词，但你可以，例如，有两个注意力点。

So you're talking to somebody, and you're paying attention to whether or not somebody's walking in the door or not, so that's two.

所以你正在和某人说话，你正在注意是否有人走进门，所以这是两个。

Or you could be completely focused on the person you're talking to, or you could be completely focused on the stomach ache or the great sensation of hunger that you have in your belly while talking to somebody.

或者，您可以完全专注于正在与您交谈的人，或者您可以完全专注于与某人交谈时胃痛或腹部的强烈饥饿感。

In fact, you're not even listening to what they're saying at all.

事实上，你根本没有听他们在说什么。

Okay, so you have two spotlights of perception.

好的，所以你有两个感知焦点。

You can split them or merge them into one.

您可以将它们拆分或合并为一个。

And this is very important.

这非常重要。

Those spotlights of perception can intensify or dim, and there I'm using analogy.

这些感知的聚光灯可以增强或减弱，我在这里使用类比。

What I mean by that is your perception of what's happening within those spotlights can be very high acuity.

我的意思是，你对这些聚光灯下发生的事情的感知可以非常敏锐。

That is, you can register very fine changes in detail, like tingling on one side of your big toe of your right foot versus the other, or it can be somewhat more diffuse.

也就是说，您可以记录到非常细微的细节变化，例如右脚大脚趾一侧相对于另一侧的刺痛感，或者可能更加分散。

You're just thinking about your whole toe, which in that case seems like a small area, but the point is that you can consciously adjust the acuity, that is the fineness of your perception.

你只考虑你的整个脚趾，在这种情况下，它看起来像是一个小区域，但关键是你可以有意识地调整敏锐度，那就是你感知的精细度。

All of this is under your power because of the incredible ability of a brain structure whose name you now understand and know, which is the left dorsolateral prefrontal cortex, although there are other areas of your brain involved as well.

所有这一切都在你的力量之下，因为你现在理解并知道的大脑结构的令人难以置信的能力，它的名字是左背外侧前额叶皮层，尽管你大脑的其他区域也参与其中。

Your ability to direct your attention to specific things in your environment or within your body, or to split those points of attention or merge them or dial up the intensity of how closely you're paying attention to every little shift or ripple and change in sensation there, or to kind of dissociate, if you will, for lack of a better word, to disengage from that perception.

你有能力将你的注意力引导到你的环境或你身体内的特定事物上，或者将这些注意力点分开或合并，或者提高你对那里感觉的每一个微小的转变或涟漪和变化的关注程度，或者如果你愿意的话，由于缺乏更好的词，可以脱离这种感知。

All of that is under control because of your ability to engage this area that we call the prefrontal cortex, and in particular, the left dorsolateral prefrontal cortex.

所有这一切都在控制之中，因为您有能力参与我们称为前额叶皮层的这个区域，特别是左背外侧前额叶皮层。

Okay, so now if we look at the example of what happens when you sit or lie down and close your eyes and decide to meditate, you should immediately realize that that's a tremendous shift in your perceptual ability.

好吧，现在如果我们看一下当你坐下或躺下并闭上眼睛并决定冥想时会发生什么的例子，你应该立即意识到这是你的感知能力的巨大转变。

Why?

为什么？

Because that spotlight of attention, while it can be oriented toward, for instance, what you hear in the room, or maybe the feeling of wind moving trees in the environment that you happen to be in, when we close our eyes, we shut down one of the major avenues for sensory input, which is vision.

因为注意力的聚光灯虽然可以指向你在房间里听到的声音，或者可能是你所处环境中风吹动树木的感觉，但当我们闭上眼睛时，我们就关闭了感觉输入的主要途径之一，即视觉。

And when we do that, there's a tendency for those perceptual spotlights to be focused more so on what happens at the level of the surface of our skin and inside of our bodies.

当我们这样做时，这些感知聚光灯会倾向于更多地关注我们皮肤表面和身体内部发生的事情。

And that informs us about something very important, which is that there are actually two axes or two ends of a continuum of perception.

这告诉我们一些非常重要的事情，那就是感知连续体实际上有两个轴或两端。

Up until now, I've been talking about perception and intention as kind of the same thing, and indeed they are, at least for sake of this conversation.

到目前为止，我一直在谈论感知和意图，它们实际上是同一件事，至少在这次谈话中是这样。

But within that word perception Or within that word attention, there's a continuum, and that continuum has on one end something called interoception.

但在感知这个词或者注意力这个词中，有一个连续体，而这个连续体的一端有一种叫做内感受的东西。

Interoception, spelled with an I, is everything that we sense at the level of our skin and inward.

内感受（Interoception），拼写为“I”，是我们在皮肤和内心层面感受到的一切。

So the sensation inside our stomach, the sensation of our heart beating.

所以我们胃里的感觉，我们心脏跳动的感觉。

Some people can sense their heart beating pretty easily, other people have more challenge doing that.

有些人可以很容易地感觉到自己的心跳，而其他人则很难做到这一点。

What we are feeling on the surface of our skin, how hot or cold we feel, that's interoception.

我们皮肤表面的感觉，我们感觉有多热或多冷，这就是内感受。

In contrast, at the other end of the continuum is so-called exteroception, spelled with an E.

相比之下，连续体的另一端是所谓的外感受，拼写为 E。

Exteroception is perception of everything that's outside or beyond the confines of our skin.

外感受是对我们皮肤之外或超出我们皮肤范围的一切事物的感知。

So by shutting our eyes, and in particular in a meditative practice where we direct our attention toward our so-called third eye center, this area right behind our forehead, which not so incidentally is the prefrontal cortex, or in some cases where people will focus on their breathing, so the movement of their stomach or the movement of their diaphragm or the lifting of their chest or the extension of their belly while they breathe.

因此，通过闭上我们的眼睛，特别是在冥想练习中，我们将注意力集中在所谓的第三只眼中心，即额头后面的这个区域，这并非偶然是前额叶皮层，或者在某些情况下，人们会专注于呼吸，因此呼吸时胃部的运动或横膈膜的运动或胸部的抬起或腹部的伸展。

By doing that, we are taking what ordinarily is a perceptual state that's split between the outside world, exteroception, and usually also toward our inner state.

通过这样做，我们所采取的通常是一种感知状态，它分为外部世界、外感受，通常也分为我们的内部状态。

Most people are generally in touch with how they are feeling from the skin inward while they are also paying attention to what's outside of them.

大多数人通常会从皮肤内部感受自己的感受，同时也会关注外部的事物。

You can think about somebody, for instance, at a restaurant or sandwich shop about to order a sandwich and you're reading the menu, so that's exteroception, right?

例如，你可以想象某人在餐馆或三明治店要点三明治，而你正在阅读菜单，所以这就是外感受，对吧？

The menu's outside the confines of your skin.

菜单超出了您的皮肤范围。

And little ideas or maybe big ideas come to mind about what the roast beef sandwich or the vegetarian sandwich will taste like, what it will do for you, what's in it, what you like, what you don't like, et cetera.

关于烤牛肉三明治或素食三明治的味道、它对你有什么作用、里面有什么、你喜欢什么、你不喜欢什么等等，脑海中浮现出一些小想法或大想法。

That's splitting interoception and exteroception.

这就是内感受和外感受的分裂。

But when we close our eyes, we stop, we slow down, we focus on our breathing or that third eye center, the majority of our perception then shifts to interoception.

但当我们闭上眼睛、停下来、放慢速度、专注于呼吸或第三眼中心时，我们的大部分感知就会转向内感受。

And when we shift down to that end of the continuum of interoception, something very important happens.

当我们向下移动到内感受连续体的一端时，一些非常重要的事情发生了。

What happens is that those two regions, the ACC, the anterior cingulate cortex, and the insula, really ramp up their levels of neural activity.

发生的情况是，ACC、前扣带皮层和岛叶这两个区域确实提高了它们的神经活动水平。

And that should make perfect sense to you because those are areas of your brain that are registering and paying attention to the various sensations of how full or empty your stomach feels, whether or not the surface of your skin feels hot or cold, and on and on.

这对你来说应该很有意义，因为你大脑的这些区域正在记录和关注你的胃的饱或空的感觉，无论你的皮肤表面感觉热还是冷，等等。

So by just sitting down or lying down and closing your eyes, your brain undergoes a massive shift from exteroception to interoception.

因此，只要坐下或躺下并闭上眼睛，您的大脑就会经历从外感受到内感受的巨大转变。

Now, that's not to say you can't be distracted by external events, and in fact, many people are, but the early stages of transitioning into a meditative state involve this shift down the continuum, or I should say to one end of the continuum, because there's no down up, there's just the continuum.

现在，这并不是说你不能被外部事件分心，事实上，很多人都是如此，但过渡到冥想状态的早期阶段涉及到连续体的向下转变，或者我应该说是连续体的一端，因为没有向下向上，只有连续体。

Shift along the continuum to heightened levels of interoception.

沿着连续体转向更高水平的内感受。

Now, I mentioned this briefly before, but many people are very interoceptively aware, just naturally, even if they don't do a meditation practice.

现在，我之前简单地提到过这一点，但很多人都非常自然地具有内感受意识，即使他们没有进行冥想练习。

Other people are not.

其他人则不然。

And there's a pretty good measure of whether or not you have high levels of interoceptive awareness or capability, and that is your ability to count your heartbeats without placing your fingers anywhere with any pressure to take your pulse.

有一个很好的衡量你是否具有高水平的内感受意识或能力的方法，那就是你无需将手指放在任何有压力的地方即可计算心跳的能力来测量脉搏。

You can do this if you like.

如果你愿意，你可以这样做。

You can actually try and estimate your number of heartbeats simply by trying to feel your heart beat.

实际上，您可以通过尝试感受您的心跳来尝试估计您的心跳次数。

Some people are very good, meaning they're very accurate at doing this.

有些人非常优秀，这意味着他们在这方面做得非常准确。

Other people are not.

其他人则不然。

It does seem to be an ability that can be trained up quite a bit, and in fact, meditative practices will improve your interoceptive awareness.

这似乎确实是一种可以大量训练的能力，事实上，冥想练习会提高你的内感受意识。

But, and this is a very important point, heightened levels of interoceptive awareness, while that might sound attractive, oh, but to be really in touch with your body, that is not always beneficial.

但是，这是非常重要的一点，提高内感受意识水平，虽然这听起来很有吸引力，但是要真正与你的身体保持联系，这并不总是有益的。

Why?

为什么？

Because many people who, for instance, have excessive levels of anxiety, have excessive levels of anxiety because they are very keenly aware of any subtle shift in their heart rate or breathing, or change in the sensations within their stomach.

因为许多过度焦虑的人之所以过度焦虑，是因为他们非常敏锐地意识到心率或呼吸的任何微妙变化，或者胃内感觉的变化。

Whereas other people who are less aware of their bodily state, that can be beneficial, right?

而其他不太了解自己身体状况的人，这可能是有益的，对吗？

It can be adaptive or not, depending on the circumstances.

它可以是自适应的，也可以是不自适应的，具体取决于具体情况。

It's probably not adaptive to be very, very aware of your internal state.

非常非常了解自己的内部状态可能不太适应。

If, for instance, you're doing public speaking, you don't want to be thinking about what's going on in your stomach or how quickly you're breathing.

例如，如果您正在进行公开演讲，您不想考虑胃里发生的事情或呼吸的速度。

I'm certainly trying to ignore all those signals, those sensations now.

我现在确实试图忽略所有这些信号、那些感觉。

But for somebody who has no awareness of what's going on, very little interoceptive awareness, that can be problematic too, because these are the very people who can ignore the fact that they're having a heart attack or can ignore the fact that they have high blood pressure and are carrying about life focused on everything external with no awareness of their own body.

但对于那些没有意识到正在发生的事情、很少有内感受意识的人来说，这也可能是个问题，因为这些人可能会忽视他们患有心脏病的事实，或者可能会忽视他们患有高血压的事实，并且在生活中专注于外部的一切，而没有意识到自己的身体。

They're, quote-unquote, "out of touch" with their body.

毫不夸张地说，他们与自己的身体“脱节”。

So we want to be very careful about placing valence, which is a sort of value of good or bad, on interoceptive awareness versus exteroceptive awareness.

因此，我们要非常小心地将效价（一种好或坏的价值）置于内感受意识与外感受意识之间。

More importantly, we want to emphasize that when you undergo a meditation practice, if it's of the sort where you stop your movement and close your eyes, you are training for interoceptive awareness.

更重要的是，我们想强调的是，当你进行冥想练习时，如果你停止运动并闭上眼睛，那么你正在训练内感受意识。

This becomes important later when we get into discussions about meditation for reducing anxiety.

当我们稍后讨论冥想以减少焦虑时，这一点变得很重要。

Some people may opt, in fact, I would say some people ought to opt for a meditative practice which involves more exteroceptive awareness.

有些人可能会选择，事实上，我想说有些人应该选择涉及更多外感受意识的冥想练习。

Actually, a meditation like a walking meditation or even a seated meditation where they are bringing their focus to a place outside their body as opposed to inside their body.

实际上，冥想就像步行冥想，甚至是坐式冥想，他们将注意力集中到身体之外的地方，而不是身体内部。

And in fact, there are examples of people who have meditated quite a lot who develop such a heightened state or awareness of their interoceptive components, that is just fancy, again, nerd speak for so aware of their breathing and of their heart and of the state of their gut, that it actually is intrusive for daily activities.

事实上，有一些例子表明，经常冥想的人对他们的内感受成分发展出如此高度的状态或意识，这只是幻想，再说一次，书呆子说，他们对自己的呼吸、心脏和肠道状态如此了解，这实际上对日常活动是有干扰的。

So I will ask you to ask this question of yourself now: Are you somebody who tends to be very in touch with your bodily sensations?

所以我现在请你问自己这个问题：你是一个非常注重身体感觉的人吗？

So for instance, from the skin inwards, or are you somebody who tends to be less in touch with or aware of your interoceptive state?

例如，从皮肤向内，或者你是一个不太接触或意识到你的内感受状态的人吗？

There is no right or wrong answer.

答案没有正确或错误之分。

You don't get an A or an F or a D or a C, depending on your answer.

根据您的答案，您不会得到 A、F、D 或 C。

It's just a good question for each and every one of us to answer, and I think most people will answer that it depends.

这是一个值得我们每个人回答的好问题，我想大多数人都会回答说这要看情况。

It depends on whether or not you are in a social setting or whether or not you're alone.

这取决于您是否处于社交环境中，或者您是否独自一人。

But we are going to return to that answer, so keep it in mind because it will become very beneficial in building an optimal meditation practice for you.

但我们将回到这个答案，所以请记住它，因为它将非常有利于为您建立最佳的冥想练习。

But for now, just know there's this continuum of perception, interoception and exteroception.

但现在，只要知道感知、内感受和外感受是连续的。

Closing your eyes increases interoception.

闭上眼睛会增加内感受。

Opening your eyes dramatically increases exteroception, just automatically.

睁开眼睛会自动地显着增加外感受。

Just automatically because so much of your brain, in fact, 40% or more, is dedicated to vision.

完全是自动的，因为你的大脑大部分（事实上，40% 或更多）专门用于视觉。

And this, I should say, for those of you that are low vision or no vision, and those of you that are blind or have poor vision, this entire process is translated to the auditory, to the sound domain.

我应该说，对于那些视力低下或视力不佳的人，以及那些失明或视力不佳的人来说，整个过程都被转化为听觉、声音领域。

So it's true for people that can see, and it's true for people that can't see.

所以对于看得见的人来说是这样，对于看不见的人来说也是如此。

Of course, people that can't see, closing the eyes doesn't have this huge shift towards interoception, but there have been a few studies, not as many as I would have liked to find, but a few studies of, for instance, people who are blind or have low vision, don't see very well, and when they close their ears and they can't hear the external world, or they put headphones on or noise-canceling headphones, then the world inside of them becomes very prominent relative to the world outside of them, for obvious reasons.

当然，看不见的人，闭上眼睛不会有这种向内感受的巨大转变，但是有一些研究，没有我想要的那么多，但是有一些研究，例如，盲人或视力低下的人，视力不太好，当他们闭上耳朵，听不到外部世界，或者戴上耳机或降噪耳机时，他们的内部世界相对于外部世界变得非常突出，因为显而易见原因。

So I ask you to ask yourself whether or not you are somebody who tends to be more interoceptively aware or not, more exteroceptively aware or not.

所以我请你问问自己，你是否是一个倾向于内感受意识更强、外感受意识更强的人。

And some of you might not be able to answer that question, and if you can't, chances are that you are effectively sliding along that continuum depending on the activities that you're doing.

你们中的一些人可能无法回答这个问题，如果您不能回答，那么您很可能会根据您正在进行的活动有效地沿着这个连续体滑动。

So you're probably the kind of person where if somebody comes over to you and starts talking to you, you will engage in that conversation, and you don't feel so inside your body that you're thinking about your heart beating and whether or not you're flushing red, et cetera.

所以你可能是这样的人，如果有人走到你身边并开始与你交谈，你就会参与到谈话中，而你的身体内部感觉不会那么强烈，以至于你不会想到你的心跳以及你是否脸红等等。

You're going to pay attention to what they say.

你要注意他们所说的话。

Many people, however, when somebody talks to them, if they have social anxiety, or even a slight bit of social anxiety, will be thinking about whether or not their cheeks are flushing or whether or not they look right or sound right, or whether or not they have something in their teeth.

然而，很多人在别人跟他们说话的时候，如果他们有社交焦虑，甚至有一点点社交焦虑，他们就会想自己的脸颊是否潮红，或者他们看起来或听起来是否正常，或者他们的牙齿上是否有东西。

These are normal responses, but they really speak to this issue of whether or not you tend to shift more towards interoceptive awareness or exteroceptive awareness.

这些都是正常的反应，但它们确实说明了你是否倾向于更多地转向内感受意识或外感受意识的问题。

And of course, it's context-dependent.

当然，这取决于上下文。

It will depend on whether or not you're out on a date with somebody that you would loathe to find out later that you had food in your teeth, or whether or not you're with somebody you're more familiar with where that would not really matter much, or the other person would tell you this kind of thing.

这取决于你是否正在和一个你讨厌后来发现你牙齿里有食物的人约会，或者你是否和一个你更熟悉的人约会，这并不重要，或者对方会告诉你这种事情。

What does it mean to be at one location or another location along this continuum of interoception or exteroception?

沿着内感受或外感受的连续体处于一个位置或另一个位置意味着什么？

Well, we know what it means neurally, right?

好吧，我们知道这对神经意味着什么，对吧？

We know that if you are more interoceptively aware, your insula and ACC are active, but that's not very useful.

我们知道，如果您的内感受意识更强，您的岛叶和 ACC 就会活跃，但这并不是很有用。

That's not helpful as a tool.

这作为一个工具没有什么帮助。

That's just a fact.

这只是事实。

Now, there have actually been studies of what a meditation practice can do in terms of moving you along this continuum from where you naturally sit in order to help you function, not just during the meditation, but at all times.

现在，实际上已经有研究表明冥想练习可以使您从自然坐姿沿着这个连续体移动，以帮助您发挥作用，不仅在冥想期间，而且在任何时候。

And in order to illustrate this, I want to start with a description of what is now a classic study.

为了说明这一点，我想首先描述一下现在的经典研究。

It's a very cool study, has a very cool name.

这是一项非常酷的研究，有一个非常酷的名字。

It talks about something very important that will come up again and again in today's conversation.

它谈到了一些非常重要的事情，这些事情将在今天的谈话中一次又一次地出现。

That's something called the default mode network.

这就是所谓的默认模式网络。

The default mode network is a collection of different brain areas that essentially are active when we're not doing much of anything, and certainly is active when we are not focused on one particular task or conversation or activity.

默认模式网络是不同大脑区域的集合，当我们不做太多事情时，这些区域本质上是活跃的，并且当我们不专注于一项特定任务或对话或活动时，它们当然也是活跃的。

The default mode network can be thought of more or less as the network that generates mind wandering, or our thoughts drifting from the past to the present to the future.

默认模式网络或多或少可以被认为是产生思维漫游的网络，或者我们的思想从过去漂移到现在再到未来的网络。

Remember earlier I talked about how your perceptual spotlight can either be two spotlights or they can merge?

还记得之前我谈到过你的感知聚光灯可以是两个聚光灯或者它们可以合并吗？

Well, similarly, human beings can think about the past, surely, the present, definitely, and the future.

嗯，同样，人类可以思考过去，当然，现在，肯定和未来。

And it turns out we can also split our thoughts, just like we can split our perception, into two of those three things.

事实证明，我们也可以将我们的思想分成这三件事中的两件事，就像我们可以将我们的感知分开一样。

So I can think about the past, a past event, and I can think about the present.

所以我可以思考过去，过去的事件，我也可以思考现在。

I can split my thinking and my memory in that way.

我可以这样分割我的思维和记忆。

I can also think about the present and the future.

我也可以思考现在和未来。

I can also think about the future and the past, although it's very difficult, although not impossible, to split one's thinking and memory into the past, the present, and future simultaneously.

我也可以思考未来和过去，虽然很难，但并非不可能，将一个人的思维和记忆同时分割成过去、现在和未来。

Not easily done, but pretty easy to split one's attention and thinking into two of those three things, either the past, the present, and the future, or any two of those three things.

这并不容易做到，但很容易将一个人的注意力和思维分成这三件事中的两件事，要么过去，现在和未来，要么这三件事中的任何两件事。

Okay?

好的？

Just like with attentional spotlighting, you can place your mind, your thinking and your memory, your cognition onto one of those things and be very, very present, or the past and the present, and so on and so forth.

就像注意力聚光一样，你可以将你的思想、你的思考、你的记忆、你的认知放在其中一件事情上，并且非常非常现在，或者过去和现在，等等。

The default mode network, while it involves a lot of different brain areas, can be thought of simply as the network of brain areas that are active when your mind is wandering between these different time domains.

默认模式网络虽然涉及许多不同的大脑区域，但可以简单地认为是当您的思想在这些不同的时间域之间徘徊时活跃的大脑区域的网络。

And the paper I'd like to share with you, as I mentioned before, is now a classic paper, has a wonderful title, which is "A Wandering Mind Is an Unhappy Mind." Now, that sounds almost like a news article or a news article about a scientific paper, but that's actually the title of the scientific paper, which was published in the journal "Science", which is one of the three apex journals.

我想与大家分享的这篇论文，正如我之前提到的，现在是一篇经典论文，有一个很棒的标题，那就是“流浪的心灵是不快乐的心灵”。现在，这听起来几乎像是一篇新闻文章或一篇关于科学论文的新闻文章，但这实际上是科学论文的标题，发表在三大顶尖期刊之一的《科学》杂志上。

Scientific publishing is competitive, but it's especially competitive to get manuscripts accepted into "Science", into "Nature", and into the journal "Cell".

科学出版具有竞争性，但让稿件被《科学》、《自然》和《细胞》杂志接受尤其具有竞争力。

So it represents one of the Super Bowl, NBA championships, and Stanley Cup, if you will, for you sports aficionados of scientific publishing.

因此，对于科学出版的体育爱好者来说，它代表了超级碗、NBA 冠军和斯坦利杯（如果你愿意的话）之一。

This is a paper from Matthew Killingsworth and Dan Gilbert.

这是马修·基林斯沃思和丹·吉尔伯特的论文。

It was published in 2010, but it's still considered a classic.

该书于2010年出版，但至今仍被认为是经典。

And this paper, "A Wandering Mind Is an Unhappy Mind", has a number of very important points.

这篇论文《游离的心是不快乐的心》有很多非常重要的观点。

I'm going to paraphrase certain elements of it for you because they say essentially what I would like you to know far better than I could say.

我将向您解释其中的某些内容，因为它们实质上表达了我希望您比我能说的更清楚的内容。

So First of all, they start out with a statement which I confess I disagree with, which is, "Unlike other animals, human beings spend a lot of time thinking about what is not going on around them, contemplating events that happened in the past, might happen in the future, or will never happen at all." I agree with their assertion that human beings do that.

首先，他们首先提出了一个我承认我不同意的说法，即“与其他动物不同，人类花费大量时间思考周围没有发生的事情，思考过去发生的事件，未来可能发生的事件，或者根本不会发生的事件。”我同意他们的说法，即人类会这样做。

That's certainly my experience.

这当然是我的经验。

Although I must say, I don't think there's any evidence whatsoever that other animals don't do it also.

尽管我必须说，但我认为没有任何证据表明其他动物也不会这样做。

So, my apologies, Killingsworth and Gilbert, but I'd be happy to go toe to toe with you on that.

所以，我很抱歉，基林斯沃思和吉尔伯特，但我很乐意在这件事上与你们正面交锋。

I am not aware of any data that prove one way or the other what other animals are thinking.

我不知道有任何数据可以证明其他动物的想法。

So let's set aside other animals, and let's focus on the human animal.

因此，让我们抛开其他动物，让我们关注人类这种动物。

Now, their point is still a very good one, which is that humans have this wandering of the mind that they call stimulus-independent thought.

现在，他们的观点仍然是一个非常好的观点，那就是人类有一种他们称之为“与刺激无关的思维”的思维游移。

That is, there's nothing happening to create these thoughts or anything happening in the immediate environment.

也就是说，没有发生任何事情来产生这些想法，也没有在周围环境中发生任何事情。

These thoughts are just happening on their own internally.

这些想法只是在它们内部自行发生。

That's the default mode network.

这是默认模式网络。

This study was important.

这项研究很重要。

In fact, it was a landmark study because they did it right about the time that smartphones became widely available and in use.

事实上，这是一项具有里程碑意义的研究，因为他们在智能手机广泛普及和使用的时候进行了这项研究。

So again, 2010.

再说一遍，2010年。

So they basically pinged people, they contacted people on their iPhones many times per day, and they did this for well over 2,200 adults.

所以他们基本上是通过 ping 联系人们，他们每天用 iPhone 与人们联系很多次，他们为超过 2,200 名成年人进行了这种操作。

They had a mix of male and female people in this study.

在这项研究中，男性和女性都有。

The mean age was 34 years, but there was a range, of course, mean average, but there were a range of different ages and so forth.

平均年龄是 34 岁，但有一个范围，当然，平均年龄，但有一个不同年龄的范围等等。

And at any moment, they asked people, "What are you feeling right now?" And they also asked them, "What are you doing right now?" So they were looking for the match or mismatch between what people were doing and what they were feeling.

他们随时都会问人们：“你现在感觉如何？”他们还问他们：“你们现在在做什么？”因此，他们正在寻找人们所做的事情和他们的感受之间的匹配或不匹配。

They were essentially trying to probe what people were thinking about, and they also addressed that.

他们本质上是试图探究人们在想什么，并且他们也解决了这个问题。

And they came up with a kind of a bubble chart, if you will, where the bigger the bubble, the more answers came back about one particular thing.

他们想出了一种气泡图，如果你愿意的话，气泡越大，关于某一特定事情的答案就越多。

And they assessed whether or not people were happy or not in that moment, or sad or not, whether or not they were focused on what they were doing or not.

他们评估人们在那一刻是否快乐、是否悲伤、是否专注于自己正在做的事情。

There are a lot of bubbles in this chart, so I'm not going to read them all.

这张图表中有很多气泡，所以我不打算全部阅读。

But the important points that came from the data, and again, this is a very large data set, was that, and here again, I'm paraphrasing, first, people's minds wandered frequently, regardless of what they were doing.

但来自数据的重要观点是，这是一个非常大的数据集，我在这里再次解释一下，首先，人们的思维经常走神，无论他们在做什么。

In nearly half of the samples taken, people were generally thinking about something else, except it turns out there's just one little bubble sitting way far out on the horizon here.

在近一半的样本中，人们普遍在思考其他事情，但事实证明，只有一个小气泡位于远处的地平线上。

People claimed, and I'm inclined to believe them, that they tend to be very focused on making love if they were making love in the moment where they were pinged on their iPhone.

人们声称，而且我倾向于相信他们，如果他们在 iPhone 上被提示的那一刻正在做爱，他们往往会非常专注于做爱。

Now, why their iPhone was there with them at that moment, I don't know.

现在，我不知道为什么他们的 iPhone 在那一刻在他们身边。

That wasn't included in this description of the study.

这没有包含在该研究的描述中。

But all the other activities, grooming and self-care, listening to the news, watching television, relaxing, working, et cetera, et cetera, during all those activities, people claim that their mind wandered a lot.

但所有其他活动，梳妆打扮和自我保健、听新闻、看电视、放松、工作等等，在所有这些活动中，人们声称他们的思绪经常走神。

And then they also assessed, of course, their mood and how those people felt at any given moment, depending on what they were doing and how well their mind and their emotions matched what they were doing.

当然，他们还评估了他们的情绪以及这些人在任何特定时刻的感受，这取决于他们在做什么以及他们的思想和情绪与他们正在做的事情的匹配程度。

And what they say here is second, they revealed that people were less happy when their minds were wandering than when they were not.

其次，他们透露，人们在走神时比不走神时更不快乐。

And this was true during all activities.

在所有活动中都是如此。

And then third, what people were thinking at a given moment was far better a predictor of their happiness than what they were doing.

第三，人们在特定时刻的想法比他们的行为更能预测他​​们的幸福感。

So this is interesting and I think matches a lot of people's experience.

所以这很有趣，我认为符合很多人的经历。

In fact, I think as you hear about this study, many of you will probably just say, "Well, duh." If you're working and you don't like your work and you're thinking about something bad that happened, well, then of course you're not going to be happy.

事实上，我认为当你们听到这项研究时，你们中的许多人可能只会说，“呃，呃。”如果你正在工作，但你不喜欢你的工作，并且你正在思考发生的一些不好的事情，那么你当然不会高兴。

But the key point of this study is that it did not necessarily have to be the case that people were thinking about something unpleasant.

但这项研究的关键点在于，人们并不一定在想一些不愉快的事情。

In fact, if people were working and they were thinking about something else that was pleasant, that also made them feel unhappy.

事实上，如果人们在工作时想着其他令人愉快的事情，这也会让他们感到不快乐。

In other words, the mismatch between being in an activity and having our mind elsewhere led people to report themselves as feeling more unhappy in that moment.

换句话说，参与某项活动与将注意力放在其他地方之间的不匹配导致人们报告自己在那一刻感到更加不快乐。

And when you total this up, what you find is that people are often not present to what they are doing, and that is a great source of unhappiness, even if their thoughts are those of happy, joyful thoughts.

当你把这些总结起来时，你会发现人们常常没有专注于他们正在做的事情，这是不快乐的一个重要根源，即使他们的想法是快乐的、快乐的。

So this is interesting, and I think runs counter to what most of us have heard or have been taught, which is think good thoughts, try and suppress bad thoughts, have a good internal landscape, create a good narrative.

所以这很有趣，我认为与我们大多数人所听到或被教导的相反，即思考好的想法，尝试抑制坏的想法，拥有良好的内部景观，创造良好的叙事。

That is all true, but equally, if not more important, is to have the ability to be fully engaged in what you are doing at a given moment.

这都是事实，但同样重要的是，如果不是更重要的话，那就是有能力在特定时刻完全投入到你正在做的事情中。

That is the strongest predictor of being happy.

这是幸福的最有力的预测指标。

And there were several other studies that followed up on this, but their conclusion that they put in the final short paragraph of this paper, I think really captures it beautifully.

还有其他几项研究对此进行了跟进，但他们在本文最后一小段中提出的结论，我认为确实很好地捕捉到了这一点。

They say, and here I'm quoting directly, "In conclusion, a human mind is a wandering mind, and a wandering mind is an unhappy mind.

他们说，在这里我直接引用，“总而言之，人类的心是一种散漫的心，而散漫的心是一种不快乐的心。

The ability to think about what is not happening in a moment," I added the in a moment part, "is a cognitive achievement that comes at an emotional cost." So I know I'm not alone in believing that this paper, "A Wandering Mind Is an Unhappy Mind", and we will provide a link to this paper in the show note captions, is absolutely key in understanding why a meditation practice is so important.

思考瞬间不会发生的事情的能力，”我补充道，“是一种以情感为代价的认知成就。”因此，我知道我并不是唯一一个相信这篇论文《徘徊的心灵是不快乐的心灵》的人，我们将在节目笔记标题中提供这篇论文的链接，这绝对是理解冥想练习为何如此重要的关键。

Because a meditation practice is really about adjusting your place along that interoceptive, exteroceptive continuum to what you happen to be experiencing in that moment.

因为冥想练习实际上是为了调整你在内感受、外感受连续体中的位置，以适应你在那一刻碰巧经历的事情。

And while most people think of a meditative practice as focusing on what's going on internally with your eyes closed, third eye center, focusing on your breathing, et cetera, for any number of minutes or maybe even an hour or longer, there are other forms of meditation in which your exteroception dominates, in which you are actively focusing on things outside or beyond the confines of your skin and internal landscape.

虽然大多数人认为冥想练习是闭上眼睛、第三只眼中心、专注于呼吸等，专注于内部发生的事情，持续几分钟，甚至可能一个小时或更长时间，但还有其他形式的冥想，在这些冥想中，外感受占主导地位，在这些冥想中，你积极关注外部或超出皮肤和内部景观范围的事物。

And that too is meditation.

这也是冥想。

And If we are to take the work of Killingsworth and Gilbert, this a wandering mind is an unhappy mind, seriously, and I know a number of other laboratories have, and have supported this research with their findings again and again and again.

如果我们要采取基林斯沃思和吉尔伯特的工作，认真地说，这种游离的思想是一种不快乐的思想，而且我知道许多其他实验室也这样做过，并且一次又一次地用他们的发现支持这项研究。

What this means is that meditating is not necessarily a practice that we do divorced from the rest of life.

这意味着冥想并不一定是一种与其他生活脱节的练习。

Meditation and mindfulness, in particular, being present to what we are doing in a given moment, is one of the essential keys to happiness and improved mood, even if what we are doing is unpleasant.

冥想和正念，尤其是专注于我们在特定时刻所做的事情，是幸福和改善情绪的关键之一，即使我们正在做的事情令人不愉快。

So that brings us to a tool, and it's a tool that any and all of us can use, whether or not you tend to be interoceptively dominant, right?

所以这给我们带来了一个工具，它是我们所有人都可以使用的工具，无论你是否倾向于内感受主导，对吧？

That you tend to pay more attention to your bodily sensations or exteroceptively dominant.

你倾向于更加关注你的身体感觉或外感受主导。

And again, if you don't know the answer to that question, there's a simple test that you can do.

再说一遍，如果您不知道该问题的答案，可以进行一个简单的测试。

You can just sit down or lie down, close your eyes, and you can ask yourself or assess whether or not your attention tends to fleet to things outside of you, right?

你可以坐下或躺下，闭上眼睛，然后你可以问自己或评估你的注意力是否倾向于转移到你之外的事物，对吗？

Cars honking or going by, people in the room, or whether or not you tend to be able to focus on your internal landscape to the exclusion of exteroception and attention to things outside the confines of your skin easily.

汽车鸣笛或驶过，房间里的人，或者您是否倾向于专注于自己的内部景观，而轻松地排除外感受和对皮肤范围之外的事物的注意力。

Now, of course, this will depend on context and situation, even how well-rested you are, et cetera, but that's exactly the point.

当然，这取决于背景和情况，甚至你休息得有多好等等，但这正是重点。

This is the sort of thing you want to do every time you decide to do a meditation practice.

这是你每次决定进行冥想练习时都想做的事情。

In fact, I would suggest that you use this to determine what meditation you do at any given moment.

事实上，我建议你用它来确定你在任何特定时刻进行的冥想。

So let's say you are somebody who is a regular meditator, or let's say you're somebody who's never meditated and you'd like to develop a meditation practice.

假设您是一个经常冥想的人，或者假设您是一个从未冥想过的人，但您想进行冥想练习。

I suggest that you do a test of whether or not you are more interoceptively dominant or exteroceptively dominant in that moment.

我建议你做一个测试，看看你在那一刻是内感受主导还是外感受主导。

Okay.

好的。

This, again, this is not a personality trait.

再说一次，这不是一种人格特质。

This is a question about where you happen to be in a moment.

这是一个关于你此刻恰好在哪里的问题。

So let's say you're on a plane or you're in the car.

假设您在飞机上或在汽车里。

If you're in the car, please don't close your eyes while driving.

如果您在车内，请在驾驶时不要闭上眼睛。

That's sort of obvious, but do this in a safe way, please.

这很明显，但请以安全的方式进行。

But stop, close your eyes, and assess whether or not you can access and focus your attention primarily on your internal state, or whether or not your attention and perception gets pulled to something external, to exteroception.

但是停下来，闭上眼睛，评估一下你是否可以将注意力主要集中在你的内部状态上，或者你的注意力和感知是否会被吸引到外部的东西，外感上。

And again, that will vary depending on circumstance and who you are.

再说一次，这会根据情况和你是谁而有所不同。

Then I suggest opening your eyes and trying to focus your attention to something external to you and seeing or evaluating the extent to which you can divorce your perception from sensations that occur at the level of your skin or internally.

然后我建议睁开你的眼睛，尝试将注意力集中在你外部的事物上，看看或评估你可以在多大程度上将你的感知与皮肤或内部发生的感觉分开。

Now, I should say that there's no technology, at least not that I'm aware of, absence of fMRI machine, in which case you are inside an fMRI machine while you do this.

现在，我应该说，没有任何技术，至少我不知道，没有功能磁共振成像机器，在这种情况下，当你这样做时，你是在功能磁共振成像机器内。

But unless you are in that experiment, and most of us aren't, there's no technology that can tell you, for instance, whether or not you are interoceptively dominant or exteroceptively dominant and whether or not the ratio is 75 to 25 or what have you at any given moment.

但是，除非你参与了那个实验（而我们大多数人都没有参与），否则没有任何技术可以告诉你，例如，你是内感受主导还是外感受主导，比例是否为 75 比 25，或者在任何特定时刻你有什么。

You have to assess this subjectively.

你必须主观地评估这一点。

However, if you sit down, for instance, and you notice that you can equally split your attention between internal sensations and external sensations, or whether or not you find yourself pulled into external sensations when you're trying to focus inward, or you find yourself pulled inward when you're trying to focus outward, well, that will dictate the sort of meditation that you perhaps ought to perform in that moment.

然而，例如，如果你坐下来，你注意到你可以将你的注意力平均分配在内部感觉和外部感觉之间，或者当你试图集中注意力时，是否发现自己被外部感觉拉扯，或者当你试图集中注意力向外时，是否发现自己被拉向内部，那么，这将决定你在那一刻可能应该进行的冥想类型。

Let me give an example of how you would do this.

让我举一个例子来说明如何做到这一点。

You would stop in some way, so sit or lie down, close your eyes, and evaluate whether or not you can essentially rule out or eliminate attention to all outside events.

你会以某种方式停下来，所以坐下或躺下，闭上眼睛，评估你是否可以从根本上排除或消除对所有外部事件的注意力。

Most people won't be able to do that entirely, but try and focus your attention, for instance, on your breathing or the typical third eye center, focusing at a spot right behind your forehead.

大多数人无法完全做到这一点，但请尝试将注意力集中在呼吸或典型的第三只眼中心上，集中在前额后面的一个点上。

If you feel you can do that reasonably well to the exclusion of what's happening around you, well then, an important question arises.

如果你觉得你可以相当好地做到这一点，排除周围发生的事情，那么，一个重要的问题就出现了。

Should you meditate in a way to enhance that interoceptive awareness?

你应该以某种方式冥想来增强内感受意识吗？

Or rather, should you meditate in a way, for instance, with your eyes open and your attention on a particular portion of the landscape you're in, like a tree or maybe even an object or a plant or something else in your immediate environment, to try and cultivate or enhance your exteroceptive awareness?

或者更确切地说，你是否应该以某种方式冥想，例如，睁开眼睛，将注意力集中在你所处景观的特定部分，比如一棵树，甚至可能是一个物体、一株植物或你周围环境中的其他东西，来尝试培养或增强你的外感受意识？

That's up to you, but my bias would be one in which you work against your default state.

这取决于你，但我的偏见是你反对默认状态。

Again, the default mode network is where you land on this interoceptive, exteroceptive continuum is going to lead to more mind wandering.

同样，默认模式网络是你进入内感受、外感受连续体的地方，这将导致更多的思维漫游。

Whereas when you encourage, or we could even say force yourself a little bit to anchor your attention to either inside your body or outside your body, and you make that decision according to what you are doing less easily, well then you are actively training up the neural circuits.

然而，当你鼓励，或者我们甚至可以说强迫自己一点点将注意力集中在身体内部或身体外部，并且你根据自己正在做的事情做出决定时，那么你就在积极地训练神经回路。

You are engaging so-called neuroplasticity, the brain's ability to change in response to experience.

你正在参与所谓的神经可塑性，即大脑根据经验而改变的能力。

You are deliberately engaging a shift along that continuum.

你正在有意地沿着这个连续体进行转变。

To make this crystal clear, what I mean is this.

为了清楚地说明这一点，我的意思是这样的。

Let me give an example.

让我举个例子。

If I were to sit down and I want to do some meditation, let's just say three minutes of meditation.

如果我坐下来想冥想，就说三分钟的冥想吧。

There's good evidence that even three minutes of meditation can be beneficial for a variety of things, including enhanced focus and enhanced anxiety management.

有充分的证据表明，即使是三分钟的冥想也对很多事情都有好处，包括增强注意力和增强焦虑管理。

But let's say I sit down and I notice that I can really focus inward on what's happening at the level of my skin and my internal organs, and I can rule out everything.

但假设我坐下来，我注意到我可以真正专注于内心发生在我的皮肤和内脏层面的事情，并且我可以排除一切。

Maybe that's because the room is quiet, or maybe it's just because my brain is in a state that I'm particularly good at that at that moment, or maybe it's just a natural ability.

也许是因为房间里很安静，也许只是因为我的大脑在那一刻处于我特别擅长的状态，也许这只是一种天生的能力。

Well, then I would opt for a three-minute meditation practice in which I deliberately exterocept, that I build up the circuitry to focus on something external to me because I want, and I think most people would like to have an adaptive mechanism within them so that they can slide along that continuum and they don't default to whatever happens to be easiest for them in that moment.

好吧，那么我会选择一个三分钟的冥想练习，在这个练习中我故意进行外感受，我建立了一个电路来专注于我外部的事物，因为我想要，而且我认为大多数人都希望他们内部有一个适应性机制，这样他们就可以沿着这个连续体滑动，并且他们不会默认在那一刻对他们来说最容易的事情。

Now, if I were to sit down and try and focus on what's going on internally and I kept getting distracted by things happening outside of me, opening my eyes or feeling like I need to reach for my phone or paying attention to the sounds in the room, well then I would actively engage a meditation practice, in this case a three-minute example, but it could be longer, where I'm deliberately trying to focus my perception on events At the level of the confines of my skin and internally.

现在，如果我坐下来，尝试专注于内心发生的事情，但我一直被外界发生的事情分散注意力，睁开眼睛，或者感觉我需要伸手去拿手机，或者注意房间里的声音，那么我会积极地进行冥想练习，在这种情况下是三分钟的例子，但它可能会更长，我故意尝试将我的感知集中在我的皮肤和内部范围内的事件上。

Why do I say this?

我为什么这么说呢？

Well, I love to use the phrase, anytime with kids, when they say, "This is really hard," or something's challenging, or adults will say, "That's really tough." Well, as my graduate advisor used to say, "That means you're learning." If something were easy, if you can perform any activity or thought, et cetera, well, then there is absolutely zero reason for your neural circuits to change.

嗯，我喜欢在任何时候和孩子们在一起时使用这句话，当他们说“这真的很难”，或者有些事情很有挑战性，或者成年人会说“这真的很难”时。嗯，正如我的研究生导师常说的：“这意味着你正在学习。”如果某件事很容易，如果你可以进行任何活动或思想等等，那么你的神经回路改变的理由绝对为零。

It's the friction, it's the feeling that something is hard, that turns on the enormous variety of mechanisms at the level of cells, et cetera, that allow you to potentially change your neural circuitry.

正是摩擦，即某物坚硬的感觉，开启了细胞水平上的各种机制，等等，让你有可能改变你的神经回路。

So challenge and discomfort is the signal to your brain and body that something needs to change.

因此，挑战和不适是向您的大脑和身体发出的信号，表明某些事情需要改变。

So I'm encouraging you to embark on meditative practices that are not your default, okay?

所以我鼓励你开始进行冥想练习，这不是你默认的，好吗？

To essentially go against the grain of where your interoceptive bias or your exteroceptive bias happens to be at a given moment.

从本质上来说，与你的内感受偏见或外感受偏见在特定时刻发生的情况背道而驰。

And again, this will change.

再说一次，这种情况将会改变。

For some of you, this will change across the day, where early in the day you are very good at doing an interoceptive-biased meditation, and later in the day, you aren't.

对于你们中的一些人来说，这会在一天中发生变化，在一天的早些时候，您非常擅长进行内感受偏向的冥想，而在当天晚些时候，您就不擅长了。

I actually believe, based on the data that I've covered, and we'll get into a few more papers about this, and my lab is actively working on this as well, that a meditative practice can be made far more effective.

我实际上相信，根据我所涵盖的数据，我们将撰写更多有关此的论文，并且我的实验室也在积极致力于此，冥想练习可以变得更加有效。

That is, it can invoke more neuroplasticity, more shift in brain states and brain circuitry, if we do not take the easy path.

也就是说，如果我们不走捷径，它可以引发更多的神经可塑性、大脑状态和大脑回路的更多转变。

That is, we go against the grain of what our brain would naturally do in a given moment.

也就是说，我们违背了大脑在特定时刻的自然行为。

So if you're in a crowded airport and you're finding that everything's very distracting, well, then that would be a great time to do some interoceptive-focused meditation.

因此，如果你在一个拥挤的机场，并且发现一切都非常分散注意力，那么这将是进行一些内感受冥想的好时机。

Whereas if you are really in your head, you're looping thoughts about the past and present, maybe you're even in obsessive thought, well, that would be a terrific time, an ideal time really, to do a short meditation focused on something external to you.

然而，如果你真的在脑子里，你会循环思考过去和现在，也许你甚至陷入强迫性思考中，那么，这将是一个很棒的时间，一个真正理想的时间，可以专注于你外部的事物进行短暂的冥想。

In both cases, whether or not you're focused on interoceptive bias or exteroceptive bias, you are going against, or I should say you're pushing back against your default mode network.

在这两种情况下，无论你关注的是内感受偏见还是外感受偏见，你都是在反对，或者我应该说你是在反对你的默认模式网络。

I would argue it's going to be far more effective.

我认为这会更加有效。

That is, you're going to reduce or shift the activity of that default mode network far more and in a far more beneficial way if you actively try and suppress your bias toward being more interoceptive or exteroceptive.

也就是说，如果您积极尝试并抑制自己对内感受或外感受的偏见，那么您将以一种更有益的方式减少或转移默认模式网络的活动。

Now, I think that's immensely beneficial, both for the immediate changes that you experience, what others have called a state change, because that's what it is, and it also can lead to, as we referred to earlier, more neuroplasticity, more changes in the brain circuits that underlie your default mode network, and lead to what are called trait changes.

现在，我认为这对于你所经历的即时变化（其他人所说的状态变化）来说是非常有益的，因为它就是这样，而且正如我们之前提到的，它也可以导致更多的神经可塑性，默认模式网络基础的大脑回路的更多变化，并导致所谓的特质变化。

And I want to be very clear that I am not the first to make this state versus trait distinction.

我想非常明确的是，我并不是第一个区分状态与特质的人。

That's a distinction that was raised in a really wonderful book.

这是一本非常精彩的书中提出的区别。

In fact, I can't recommend this book highly enough.

事实上，我极力推荐这本书。

The book is "Altered Traits: Science Reveals How Meditation Changes Your Mind, Brain, and Body." This is a book by Daniel Goleman and Richard Davidson, who've done terrific work and many writings and many TED Talks, et cetera, about meditation.

这本书是《改变的特质：科学揭示冥想如何改变你的思想、大脑和身体》。这是丹尼尔·戈尔曼 (Daniel Goleman) 和理查德·戴维森 (Richard Davidson) 撰写的一本书，他们在冥想方面做了出色的工作、撰写了许多著作以及举办了许多 TED 演讲等。

I would say that circa 2016, 2017, this book really captured what I believe to be the most essential elements of the science of meditation and a lot of the history of it as well.

我想说，大约在 2016 年、2017 年，这本书真正抓住了我认为是冥想科学最本质的要素，以及它的很多历史。

Today, we are focusing on much of what's covered in this book, but also a lot of things that have happened, excuse me, since 2017.

今天，我们重点关注本书中涵盖的大部分内容，但也关注自 2017 年以来发生的很多事情。

In fact, most of the papers that I'm going to talk about are papers that were published after 2017.

事实上，我要讲的大部分论文都是2017年之后发表的论文。

But again, there's a wonderful book where they very clearly distinguish between state changes and trait changes, trait changes being the more long-lasting ones.

但同样，有一本很棒的书，他们非常清楚地区分了状态变化和特质变化，特质变化是更持久的变化。

My read of this book and the literature that follows is, again, that when you sit down to meditate, it is going to be most effective to do that interoceptive, exteroceptive bias assessment.

我读到的这本书和随后的文献再次表明，当你坐下来冥想时，进行内感受、外感受偏差评估将是最有效的。

Ask yourself whether or not you are more in your head or outside your head, if you will.

问问自己，如果你愿意的话，你是更多地在你的头脑中还是在你的头脑之外。

And then to do a meditation practice that runs counter to where you happen to be at.

然后进行与你所处位置相反的冥想练习。

That is, that pushes you more externally if you're in your head, and if you're more focused on what's going on around you, that pushes you more internally.

也就是说，如果你专注于自己的头脑，就会更加外在地推动你；如果你更加关注周围发生的事情，就会更加内在地推动你。

Now, I think most people are familiar with how to do an interoceptive-biased meditation.

现在，我认为大多数人都熟悉如何进行内感受偏向冥想。

Again, that would be setting a timer.

同样，这就是设置一个计时器。

Maybe you don't even set a timer.

也许你甚至没有设置计时器。

You just sit or lie down, close your eyes, focus on that third eye center behind your forehead, or focus on your breathing or your bodily sensations.

您只需坐下或躺下，闭上眼睛，专注于额头后面的第三眼中心，或专注于呼吸或身体感觉。

That's typical and often discussed.

这是典型的并且经常被讨论的。

Exteroceptive-based meditations, you pick a focal point outside or beyond the confines of your skin.

基于外感受的冥想，你选择一个在你的皮肤范围之外的焦点。

So that could be, for instance, a point on the wall if you are indoors.

例如，如果您在室内，那么这可能是墙上的一个点。

It could be a plant.

它可能是一种植物。

It could be a point on the horizon far away.

它可能是遥远地平线上的一个点。

What you will find is that your visual system will fatigue a little bit when you concentrate your visual focus at that location.

你会发现，当你将视觉焦点集中在那个位置时，你的视觉系统会有点疲劳。

I want to remind you that it is perfectly okay and, in fact, necessary to blink.

我想提醒你，眨眼是完全可以的，而且事实上是必要的。

So you should blink.

所以你应该眨眼。

You can relax your face.

你可以放松你的脸。

You can change your expression.

你可以改变你的表情。

There is no rule that says that you can't do those things.

没有规则说你不能做这些事情。

This is not just beaming a particular location in space and holding your eyelids open.

这不仅仅是照射太空中的某个特定位置并让你睁开眼皮。

I've been accused many times of not blinking very often.

我曾多次被指责不经常眨眼。

That's for other reasons.

那是因为其他原因。

It's part of the way I access memory about what I want to say.

这是我记忆我想说的话的方式的一部分。

I don't use a prompter here, so I'm accessing from a sort of internal image in my head.

我在这里不使用提示器，所以我是从我头脑中的一种内部图像进行访问的。

That's how my memory works.

我的记忆就是这样运作的。

But in any case, if you're going to do an exteroceptive-biased meditation, there is absolutely no reason why you wouldn't look away from that location every once in a while.

但无论如何，如果你要进行外感受偏向的冥想，你绝对没有理由不时不时地将目光从那个位置移开。

In the same way that if you're focused on internal thoughts with your eyes closed and focused on your breathing, every once in a while, your thoughts will skip away from that breathing or from your third eye center.

同样，如果你闭上眼睛专注于内部思想并专注于呼吸，每隔一段时间，你的思想就会从呼吸或第三只眼中心跳开。

In fact, and this is discussed in the book "Altered Traits", but by many other people as well One of the key elements of any meditative practice, whether or not it's interoceptively focused or exteroceptively focused, is that it's really a refocusing practice.

事实上，这一点在《改变的特质》一书中进行了讨论，但许多其他人也对此进行了讨论。任何冥想练习的关键要素之一，无论是内感受聚焦还是外感受聚焦，都在于它确实是一种重新聚焦的练习。

The more number of times that you have to yank yourself back into attending or perceiving one specific thing, in other words, the more times your mind wanders and you bring it back, actually, the more effective that practice is.

事实上，你必须把自己拉回来关注或感知一件特定事情的次数越多，换句话说，你的思绪游离并把它带回来的次数就越多，练习就越有效。

Again, if you can just focus on one location with laser precision and your mind never darts away from that, and you don't have to bring it back, well, then there's no neuroplasticity.

再说一遍，如果你能以激光精度专注于一个位置，而你的思绪永远不会偏离那个位置，而且你不必把它带回来，那么，就不存在神经可塑性。

Nothing needs to change because your nervous system will effectively know it's performing perfectly.

没有什么需要改变，因为你的神经系统会有效地知道它的表现完美。

So if you're somebody who tries to do meditation, you find that your mind just wanders, just remember, every time you scruff yourself and pull yourself back to focusing on some location externally or focus back on your breath or your third eye center, each one of those are just opportunities to do better.

所以，如果你是一个尝试冥想的人，你会发现你的思绪在走神，记住，每次你扭头把自己拉回到外部的某个位置，或者重新集中在你的呼吸或你的第三只眼中心时，每一个都只是做得更好的机会。

They are essential to the improvement process.

它们对于改进过程至关重要。

Think about them as ascending a staircase of refocusing.

将它们视为攀登重新聚焦的楼梯。

Every time you refocus, you're going up one more level, another stair.

每次你重新集中注意力，你就会上升一层，又一个楼梯。

And I think that will move you away from the kind of judgmental process of thinking, "Oh, I can't focus on anything."

我认为这会让你摆脱那种“哦，我无法专注于任何事情”的判断过程。

Pretty soon, what you'll notice is that the refocusing process will happen so quickly that you don't even perceive it.

很快，您就会注意到重新聚焦的过程发生得如此之快，以至于您甚至都没有意识到。

And again, this is something that's borne out in the neuroimaging data.

神经影像数据再次证实了这一点。

A lot of people think that they can focus with laser precision, but actually, what they are better at doing is refocusing more quickly and consistently over time.

许多人认为他们可以以激光精度对焦，但实际上，他们更擅长的是随着时间的推移更快、更一致地重新对焦。

There's a classic study about this in very experienced meditators that was done in Japan, where they had people with varying levels of meditation ability, so some who had never meditated, others who were really expert meditators with many hundreds, if not thousands, of hours of meditation under their belt.

在日本，有一项关于经验丰富的冥想者的经典研究，那里的人们的冥想能力水平各不相同，所以有些人从未冥想过，另一些人则是真正的冥想专家，他们已经进行了数百甚至数千小时的冥想。

And they had those people listen to 20 tones repeated over and over, the same tone.

他们让那些人一遍又一遍地听 20 个相同的音调。

And they found that the expert meditators could really focus, and they did this by brain imaging.

他们发现冥想专家确实可以集中注意力，他们通过大脑成像做到了这一点。

They could really focus on all 20 tones, whereas most people kind of attenuate or what's called habituate to the tone, so that by the 10th or 11th tone, their mind is really going to something else.

他们确实可以专注于所有 20 个音调，而大多数人会减弱或所谓的习惯音调，因此到第 10 个或第 11 个音调时，他们的注意力实际上会转向其他事情。

Now, that's wonderful, but that really just tells us that expert meditators have better focus.

现在，这太棒了，但这实际上只是告诉我们，专业的冥想者有更好的注意力。

But it turns out that the more modern neuroimaging studies have shown that they don't have better focus such that they're staying in a very narrow trench of focus.

但事实证明，更现代的神经影像学研究表明，他们没有更好的焦点，以至于他们停留在一个非常狭窄的焦点范围内。

What they're doing is they're exiting focus and going back in more quickly over and over again.

他们所做的就是一次又一次地退出焦点并更快地返回。

So rather than think about your ability to focus, think about your ability to refocus, and the more number of times you have to refocus, the better training you're getting.

因此，与其考虑您集中注意力的能力，不如考虑您重新集中注意力的能力，您重新集中注意力的次数越多，您获得的训练就越好。

So earlier, I mentioned doing this interoceptive-biased or exteroceptive-biased meditation for three minutes.

早些时候，我提到过进行这种内感受偏向或外感受偏向的冥想三分钟。

Why did I say three minutes?

为什么我说三分钟？

Well, three minutes seems like a reasonable number for most people to do consistently, once a day.

嗯，对于大多数人来说，三分钟似乎是一个合理的数字，每天坚持做一次。

And in fact, there are some studies of one-minute meditations and three-minute meditations, and 10 and 60.

事实上，有一些关于一分钟冥想和三分钟冥想、10 分钟和 60 分钟冥想的研究。

My laboratory has been studying a five-minute-a-day meditation, and that clearly has benefits.

我的实验室一直在研究每天五分钟的冥想，这显然有好处。

But I think it's also clear that by three minutes, many of the benefits are starting to arrive.

但我认为很明显，三分钟后，许多好处就开始显现。

And so while I'm not pointing to any one particular data point here, it's very clear that forcing oneself to direct one's perception, that is your attention, to your internal state or to something external to you, is immensely beneficial if you do it consistently and is, again, especially beneficial if you're focusing your attention on the portion of your experience, either internal or external to you, that is not the one that you would default to in that moment.

因此，虽然我在这里没有指出任何一个特定的数据点，但很明显，强迫自己将自己的感知（即你的注意力）转移到你的内部状态或外部事物上，如果你始终如一地这样做，那是非常有益的，而且，如果你将注意力集中在你的经历的一部分上，无论是内在的还是外在的，那尤其有益，这不是你在那一刻默认的经历。

And some people have taken this to the extreme to say that you can even just move about your day, and then every once in a while, just do a one-breath meditation.

有些人把这一点发挥到了极致，说你甚至可以在一天中活动一下，然后每隔一段时间，进行一次呼吸冥想。

To be honest, when I look at the whole of the data, it seems as if it doesn't really matter in order to derive most of the benefits of a meditation practice.

老实说，当我查看整个数据时，似乎从冥想练习中获得大部分好处似乎并不重要。

Now, I'm a big fan of some of the newer meditation apps that are out there.

现在，我是一些较新的冥想应用程序的忠实粉丝。

One in particular that I've been using, and that actually I started using because my dad is a big fan of it, and he does now fairly long meditations.

特别是我一直在使用的一个，实际上我开始使用它是因为我父亲是它的忠实粉丝，他现在会进行相当长的冥想。

He's doing about 10 or 20 minutes at least every other day and often every day.

他至少每隔一天，甚至每天都会做大约 10 或 20 分钟的运动。

And he convinced me to check out the Waking Up app that Sam Harris has put out.

他说服我查看 Sam Harris 推出的“Wake Up”应用程序。

I looked at it.

我看着它。

I think some of it sits behind a paywall, but you can access much of it, or at least do a trial and try it out without having to get behind that paywall.

我认为其中一些内容位于付费墙后面，但您可以访问其中的大部分内容，或者至少进行试用并尝试一下，而不必进入付费墙后面。

They're not a sponsor of this podcast, I should mention, but I decided to use the Waking Up app.

我应该提一下，他们不是这个播客的赞助商，但我决定使用“Wake Up”应用程序。

I think it's terrific.

我认为这太棒了。

And I think one of the reasons it's terrific is that Sam includes short descriptions of what meditation is doing and what a specific meditation can do for you just prior to doing that meditation.

我认为它很棒的原因之一是 Sam 在进行冥想之前对冥想正在做什么以及特定冥想可以为您做些什么进行了简短的描述。

So those meditations can be quite brief.

所以这些冥想可以非常简短。

Some of them are a minute long, two minutes long.

有的一分钟长，有的两分钟长。

Some are longer or even quite a bit longer.

有些更长，甚至更长。

That app, I think, includes a variety of meditations that really encompasses the huge range of possibilities that are possible with meditation, and that, at least by my experience of the Waking Up app, has led to my most consistent meditation practice.

我认为，该应用程序包括各种冥想，真正涵盖了冥想可能带来的巨大可能性，并且至少根据我对“醒来”应用程序的体验，它导致了我最一致的冥想练习。

And of course, I would love to get Sam on the podcast as a guest so we could talk about the sort of underpinnings of the Waking Up app and his views on everything from meditation to, I know he's big in the discussion about free will and consciousness, some of the very deep and somewhat abstract discussions.

当然，我很想让 Sam 作为嘉宾参加播客，这样我们就可以讨论“Wake Up”应用程序的基础以及他对从冥想到一切事物的看法，我知道他热衷于关于自由意志和意识的讨论，其中一些非常深入且有些抽象的讨论。

Really hope to get Sam on the podcast at a time not too far from now.

真的希望在不久的将来让 Sam 加入播客。

Meanwhile, we've never met in person, but I absolutely love the Waking Up app, Sam, and I know my father does as well, and I know many of you already use it.

与此同时，我们从未见过面，但我非常喜欢“唤醒”应用程序，Sam，我知道我父亲也喜欢，而且我知道你们中的许多人已经在使用它。

If you haven't tried it already, I really do encourage you to check it out.

如果您还没有尝试过，我真的鼓励您尝试一下。

I want to talk just briefly about this third eye center business, because it turns out to be pretty interesting.

我想简单谈谈第三只眼中心的业务，因为事实证明它非常有趣。

The third eye is actually a name that's been given to another neural structure, or I should say structure because it's not strictly neural, and that's the pineal gland.

第三只眼实际上是另一个神经结构的名称，或者我应该说结构，因为它不是严格的神经结构，那就是松果体。

And this has an interesting history.

这有一个有趣的历史。

I promise I'm not taking off on a tangent here that isn't relevant to meditation.

我保证我不会在这里偏离与冥想无关的话题。

So you have a brain, of course, and on both sides of your brain, you tend to have mirror symmetric representations of the same things.

当然，你有一个大脑，并且在你大脑的两侧，你往往对相同的事物有镜像对称的表示。

What do I mean by that?

我这么说是什么意思？

Well, you have a prefrontal cortex on the right, you have a prefrontal cortex on the left, and they actually do slightly different things.

嗯，你的右侧有一个前额皮质，左侧有一个前额皮质，它们实际上做的事情略有不同。

Language is sometimes lateralized to one side, but in general For every structure that you have on one side of the brain, you have the same structure on the opposite side of the brain.

语言有时偏向一侧，但一般来说，对于大脑一侧的每一个结构，大脑另一侧也有相同的结构。

There's one clear exception to that, and that's the pineal gland.

有一个明显的例外，那就是松果体。

The pineal gland is the gland that makes melatonin, which at night, when it gets dark, secretes melatonin, and that melatonin makes you sleepy, helps you fall asleep, but not stay asleep.

松果体是产生褪黑激素的腺体，在晚上天黑时，松果体会分泌褪黑激素，而褪黑激素会让你犯困，帮助你入睡，但不会保持睡眠状态。

Descartes, the philosopher Descartes, asserted that the pineal was the seat of the soul because it was the one structure in the brain that he saw was not on both sides of the brain.

哲学家笛卡尔断言松果体是灵魂的所在地，因为他所看到的松果体是大脑中的唯一结构，而不是在大脑的两侧。

It was only one of them and in the middle.

它只是其中之一，而且在中间。

Now, I don't know if it's the seat of the soul or not.

现在，我不知道那是不是灵魂所在。

I'm not in a position to make assessments like that.

我没有资格做出这样的评估。

But what do we know about the pineal?

但我们对松果体了解多少呢？

The pineal, as I mentioned, is involved in releasing melatonin.

正如我提到的，松果体参与释放褪黑激素。

It does a few other things as well, but it is also considered the third eye for a couple of reasons.

它还能做一些其他的事情，但由于几个原因它也被认为是第三只眼。

One is that it responds to light, although in humans, not directly.

一是它对光有反应，尽管在人类中，不是直接反应。

So in birds and lizards and snakes, they actually either have a thin skull or, believe it or not, two holes in the top of their skull that allow light to go directly in.

因此，在鸟类、蜥蜴和蛇中，它们实际上要么有一个薄的头骨，要么信不信由你，头骨顶部有两个孔，可以让光线直接进入。

If you look at the head of a snake, light can go directly into their brain through these holes and activate the pineal to suppress melatonin and control their wakefulness sleep rhythms.

如果你观察蛇的头部，光线可以通过这些孔直接进入它们的大脑，激活松果体，抑制褪黑激素并控制它们的觉醒睡眠节律。

In birds, they don't have holes in their skull, but they have very thin skulls.

鸟类的头骨上没有孔，但头骨非常薄。

And believe it or not, light can penetrate the thinness of the skull in many birds and communicates information about time of day and even time of year, and that's translated into hormonal signals such as melatonin released from the pineal.

不管你信不信，光可以穿透许多鸟类的薄薄的头骨，传达有关一天中的时间甚至一年中的时间的信息，这些信息会转化为荷尔蒙信号，例如松果体释放的褪黑激素。

And so the pineal has been called the third eye because it's a light-sensitive organ inside the brain.

因此松果体被称为第三只眼，因为它是大脑内的感光器官。

In humans, the pineal sits deep to the surface, and light cannot get in there.

在人类中，松果体位于表面深处，光线无法进入那里。

In fact, if light can get into your brain, unless you are part of a specific experiment where that's the intention, or you're having neurosurgery or something of that sort, then you've got serious issues happening.

事实上，如果光可以进入你的大脑，除非你参与了一个特定的实验，或者你正在进行神经外科手术或类似的手术，那么你就会遇到严重的问题。

That pineal sits deep near what's called the fourth ventricle, and it absolutely should not see light directly.

松果体位于所谓的第四脑室附近的深处，它绝对不应该直接看到光。

So the idea that the pineal is the third eye in humans is not true.

因此，松果体是人类第三只眼的想法是不正确的。

It just isn't true.

这不是真的。

So anytime someone says, "Oh, the pineal is your third eye," that's not the third eye center that people are referring to when they talk about meditation.

因此，每当有人说“哦，松果体是你的第三眼”时，这并不是人们在谈论冥想时所指的第三眼中心。

Now, you'll see a number of different forms of art where there will be a picture of a face and the eyes will be closed or sometimes open.

现在，您将看到许多不同形式的艺术，其中会有一张脸的图片，眼睛会闭上或有时睁开。

There'll be literally a third eye, like a Cyclops eye in the middle of the forehead.

确实会有第三只眼睛，就像前额中间的独眼巨人之眼。

That has been proposed for many thousands of years to be, quote-unquote, the seat of our consciousness.

几千年来，人们一直认为它是我们意识的所在地。

Now, that's interesting because that real estate behind the forehead actually turns out to be the prefrontal cortex, which we know from lesion studies and stimulation studies, if you remove that brain area, people become very reflexive.

现在，这很有趣，因为前额后面的区域实际上是前额叶皮层，我们从病变研究和刺激研究中知道，如果你移除这个大脑区域，人们就会变得非常反射性。

They are not thinking intentionally.

他们不是刻意思考的。

They don't become deliberate.

他们不会变得故意。

In fact, and this is kind of an eerie result, but if you inactivate, you turn off the prefrontal cortex and you give somebody the opportunity to play a shooting game, for instance, their accuracy goes through the roof.

事实上，这是一个令人毛骨悚然的结果，但如果你不活动，你会关闭前额叶皮层，你就会给某人玩射击游戏的机会，例如，他们的准确性会非常高。

They become essentially like a machine.

它们本质上变得像一台机器。

They see a stimulus, they shoot at.

他们看到刺激，就会射击。

They see a stimulus, they shoot at it.

他们看到刺激，就射击它。

Their accuracy is exceptional, but their ability to distinguish between enemy and friend completely disappears.

他们的准确性非常高，但他们区分敌人和朋友的能力完全消失了。

So they become a highly effective motor, or I should say sensory motor machine, but their assessment and their judgment about right or wrong completely disappears.

所以他们成为一个高效的马达，或者我应该说感觉马达机器，但他们对正确或错误的评估和判断完全消失了。

This is also true for people that have prefrontal damage.

对于前额叶受损的人来说也是如此。

They often will have inappropriate behavior or a hard time suppressing behaviors, et cetera.

他们经常会有不恰当的行为或很难抑制行为等等。

So the third eye center as the seat of consciousness and our intention is something that makes sense generally with what we know about the neuroscience and neurology, but there's something more to it that I think is especially important for all of you that goes beyond anything about ancient traditions or pineals or birds or snakes and pits in the top of the head.

因此，第三只眼中心作为意识和我们的意图的所在地，根据我们对神经科学和神经学的了解，通常是有意义的，但我认为它还有更多的东西对你们所有人来说特别重要，超越了任何有关古代传统或松果体或鸟类或蛇和头顶凹陷的东西。

And here's what it is.

这就是它的本质。

The brain itself, meaning the brain tissue, does not have any sensory neurons.

大脑本身，即脑组织，没有任何感觉神经元。

What do I mean by that?

我这么说是什么意思？

Well, if I touch the top of my hand, I can feel that.

好吧，如果我触摸我的手顶，我就能感觉到。

If I want to sense my heartbeat, if I work at it, I can feel that.

如果我想感觉到我的心跳，如果我努力，我就能感觉到。

If I want to sense how I feel internally at the level of my stomach, is it full?

如果我想感受胃部的内部感觉，胃是否饱了？

Is it empty?

是空的吗？

Am I hungry?

我饿了吗？

Is it acidic?

是酸性的吗？

Does it ache or does it feel pleasant?

是疼痛还是感觉愉快？

Et cetera.

等等。

I can sense that and that's because we have sensory neurons on our skin and in our body, et cetera.

我能感觉到这一点，那是因为我们的皮肤和身体上都有感觉神经元，等等。

We also have sensory neurons in our eyes that let us perceive things externally.

我们的眼睛里也有感觉神经元，可以让我们感知外部事物。

We have no sensory neurons on our brain.

我们的大脑上没有感觉神经元。

This is one of the reasons why you can remove the skull and do brain surgery on somebody who's wide awake and be poking around in there, and they don't need any anesthetic on the brain itself.

这就是为什么你可以摘除头骨并对那些完全清醒并在里面摸索的人进行脑部手术的原因之一，而且他们的大脑本身不需要任何麻醉剂。

They need anesthetic for the incision site, but they don't need anesthetic on the brain because it has no feeling.

他们的切口部位需要麻醉，但大脑不需要麻醉，因为大脑没有感觉。

You have emotions, but there's no feeling.

你有情绪，但没有感觉。

So normally we are perceiving and paying attention to what we are sensing, either externally, sights and sounds, again, exteroception or internally, interoception, touch, et cetera.

因此，通常我们会感知并关注我们所感知的事物，无论是外部的视觉和声音，还是外部的感觉，还是内部的内部感觉、触摸等等。

But by focusing our perception and our attention not on our bodily surface like a body scan, but to a point a couple of centimeters or inches behind our forehead, we essentially are bringing that attentional, that perceptual spotlight to a location in which there is no sensation.

但是，通过将我们的感知和注意力集中在我们的身体表面，而不是像身体扫描那样，而是集中在我们前额后面几厘米或几英寸的一点上，我们本质上是把注意力、感知聚光灯带到了一个没有感觉的地方。

There's nothing to feel there.

那里没什么感觉。

And when we do that by closing our eyes and focusing on that, quote-unquote, third eye center, which is the prefrontal cortex, to be quite honest, when we do that, something else happens.

当我们通过闭上眼睛并专注于第三眼中心（即前额叶皮层）来做到这一点时，说实话，当我们这样做时，会发生其他事情。

And what happens is when we are not thinking about and perceiving our sensations because there are none there, our thoughts and our emotions and our memories sort of mushroom up.

当我们没有思考和感知我们的感觉时，会发生什么，因为那里根本没有感觉，我们的思想、我们的情感和我们的记忆就会如雨后春笋般涌现。

A better way to put it would be that they geyser up and take on more prominence in our perception.

更好的说法是，它们会不断涌现，并在我们的认知中变得更加突出。

What I mean by this is that normally I'm not thinking about the contact point between me and this chair, but as I'm speaking, I'm in contact with the chair, and those neurons are firing.

我的意思是，通常我不会考虑我和这把椅子之间的接触点，但当我说话时，我与椅子接触，那些神经元正在放电。

But if I focus my energy and attention on them, they're going to fire the same, but more of my perception goes there.

但如果我把精力和注意力集中在他们身上，他们也会同样地激发我的热情，但我的感知更多会集中在那里。

Similarly, I'm thinking things all the time.

同样，我也一直在思考事情。

You are, too, and I'm perceiving things all the time, and I'm remembering things all the time, and I'm anticipating things all the time about the future.

你也是，我一直在感知事物，我一直在记住事物，我一直在期待关于未来的事物。

But by focusing my attention on the one organ for which I have no sensation, that is my brain, well then, thoughts, feelings, and memories, feelings meaning emotional feelings, start to grow in their prominence, in my awareness, and in my perception.

但是，通过将我的注意力集中在我没有感觉的一个器官上，那就是我的大脑，那么，思想、感觉和记忆，意味着情感感觉的感觉，开始在我的意识和我的感知中变得突出。

And so this is why when you sit down to a meditative practice, if it's a meditative practice where you close your eyes or you're focused on that third eye center, where you're focused on your brain as opposed to your bodily surface or something external to you, the thoughts seem to come by in waves, and they can almost be overwhelming.

这就是为什么当你坐下来进行冥想练习时，如果你闭上眼睛或专注于第三只眼中心，即你专注于你的大脑而不是你的身体表面或外部的东西，那么想法似乎会一波一波地涌来，它们几乎是势不可挡的。

It's very hard to, as it's often described, just sit back and watch your thoughts go by because there are so many of them.

正如人们经常描述的那样，你很难坐下来看着你的想法一闪而过，因为想法太多了。

Actually, the best way to stop thinking is to really focus on something external or to focus on sensation.

事实上，停止思考的最好方法就是真正专注于外部事物或专注于感觉。

That's less thinking than it is perceiving senses.

这与其说是思考，不如说是感知感官。

Okay, so I don't want this to get too abstract.

好吧，我不希望这变得太抽象。

When people talk about the third eye center, they're not talking about the pineal, they're talking about prefrontal cortex.

当人们谈论第三眼中心时，他们不是在谈论松果体，而是在谈论前额叶皮层。

And when you direct your own attention to the very area of your brain that directs attention, there's nothing to sense there.

当你将自己的注意力集中到大脑中负责集中注意力的区域时，那里就没有任何感觉。

The only things that will become present to you are feelings, emotions, that is, thoughts, and memories.

唯一会出现在你面前的是感受、情绪，即思想和记忆。

And they will often arrive in what seems to be a very disorganized fashion, and the reason they arrive in somewhat disorganized fashion is because normally, we just don't perceive things that way.

它们通常会以一种似乎非常无组织的方式到达，而它们以某种无组织的方式到达的原因是因为通常我们不会以这种方式感知事物。

Normally, we are splitting our attention, our perception that is, to multiple things, our sensation, and our thoughts.

通常，我们会将我们的注意力、我们的感知分散到多个事物、我们的感觉和我们的想法上。

When we put all of our perception into our thoughts, we see how disorganized, how wandering they are, and how, in fact, how random and intrusive those can be.

当我们把所有的感知都融入到我们的思想中时，我们会发现它们是多么的混乱、多么的徘徊，事实上，它们是多么的随意和侵入性。

Again, random and intrusive.

再次，随机性和侵入性。

And much of what we talked about in that paper earlier, the one where they asked people, "What are you doing and what are you feeling, and how happy or how unhappier you are?" What they discovered was that most people are sort of in their head a lot.

我们之前在那篇论文中讨论了很多内容，他们问人们：“你在做什么，你有什么感觉，你有多快乐或多不快乐？”他们发现，大多数人都在头脑中思考。

They're not really present to what they're doing.

他们并没有真正专注于自己正在做的事情。

Which leads me to the statement that I believe, at least based on the data, that paper included, that most people have an interoceptive bias.

这让我得出这样的结论：我相信，至少根据该论文所包含的数据，大多数人都存在内感受偏见。

They're focused more on what's going on internally than they are focused on what's happening externally.

他们更关注内部发生的事情，而不是外部发生的事情。

There are certainly people who, for the opposite is true, but I think that this is an issue because we hear so often about the need to do a meditation practice that allows us to focus inward, and that we're getting yanked around by all the stressors of life, et cetera.

当然有些人的想法恰恰相反，但我认为这是一个问题，因为我们经常听说需要进行冥想练习，让我们能够专注于内心，而我们却被生活中的所有压力源拉扯着，等等。

And we are.

我们是。

We're getting yanked around by all the stressors and demands of life.

我们被生活中的所有压力源和需求所拖累。

But as we do that, we tend to be very focused on what's happening with us.

但当我们这样做时，我们往往会非常关注我们身上发生的事情。

The data clearly point to the fact that being mindful and being aware can enhance one's level of presence and happiness.

数据清楚地表明，正念和觉知可以提高一个人的存在感和幸福感。

But we can go so far as to say that being mindful and aware of what's happening, not just with us, but external to us in our immediate environment, that includes what other people are saying and doing, that also can really enhance our sense of wellbeing and happiness.

但我们甚至可以说，留心并意识到正在发生的事情，不仅是在我们身边，而且是在我们周围的外部环境中，包括其他人在说什么和在做什么，这也可以真正增强我们的幸福感和幸福感。

At least that's what the data point to.

至少数据表明是这样。

Let's briefly recap where we've been so far.

让我们简要回顾一下到目前为止我们所取得的进展。

We've talked a little bit about the brain networks that are activated during meditation, which include prefrontal cortex, ACC, the insula.

我们已经讨论了一些在冥想期间被激活的大脑网络，其中包括前额皮质、ACC、岛叶。

We also talked about the difference between interoception and exteroception, and the importance of assessing where you are along that continuum.

我们还讨论了内感受和外感受之间的区别，以及评估您在连续体中所处位置的重要性。

And I should mention, of course, that you can be right in the middle of that continuum.

当然，我应该提到，你可以处于这个连续体的中间。

You might sit down to do meditation and find that you are smack dab in the middle of being able to attend to things outside of you, but also attending to things inside of you, in which case I suggest doing a meditation that is either exteroceptive biased or interoceptive biased.

你可能会坐下来进行冥想，然后发现自己不仅能够关注外部事物，而且还能关注内部事物，在这种情况下，我建议进行一种外感受偏向或内感受偏向的冥想。

But as I mentioned earlier, if you find that you are more, quote-unquote, "in your head or in your body," well then focus on an exteroceptive biased meditation to build up that set of circuits.

但正如我之前提到的，如果你发现你更多的是，引用不引用，“在你的头脑或你的身体里”，那么就专注于外感受偏见冥想来建立这组回路。

Whereas if you are more exteroceptively focused at any given moment, well then I encourage you to do an interoceptively focused meditation practice.

然而，如果您在任何特定时刻都更加专注于外感受，那么我鼓励您进行专注于内感受的冥想练习。

And as I mentioned earlier, there's this issue of how long to do a practice.

正如我之前提到的，存在练习多长时间的问题。

There are a lot of different data on these, but some of the practices we've covered on this podcast before when we had guests, for instance, highlighted the 13-minute meditation that Dr.

关于这些有很多不同的数据，但我们之前在这个播客上介绍过的一些做法，例如，当我们有客人时，强调了博士的 13 分钟冥想。

Wendy Suzuki from New York University's laboratory has popularized, and they popularized it because they have a wonderful paper that we will provide a link to, which shows that a daily 13-minute meditation, which is of the traditional third eye interoceptively biased, focus on breathing and focus on that location directly behind one's forehead or both, that meditation done daily for about eight weeks, maybe shorter, but in that study, eight weeks greatly improved mood, improved ability to sleep, improved cognitive ability and focus, memory.

纽约大学实验室的温迪·铃木（Wendy Suzuki）已经普及了，他们之所以普及它，是因为他们有一篇精彩的论文，我们将提供链接，该论文表明，每天进行 13 分钟的冥想，这是传统的第三眼内感受偏向的，专注于呼吸并专注于额头正后方或两者的位置，每天进行冥想大约八周，也许更短，但在该研究中，八周极大地改善了情绪，改善了睡眠能力，改善了认知能力和注意力，记忆力。

A huge number of metrics were looked at very specifically.

非常具体地研究了大量指标。

So that's a terrific one, and you may be asking yourself, do you need to do the full 13 minutes?

这是非常棒的一件事，您可能会问自己，您需要做完整的 13 分钟吗？

Could you get away with five minutes or three minutes?

你能在五分钟或三分钟内逃脱吗？

Well, my laboratory has shown benefits in stress reduction, improvement in sleep, et cetera, with a five-minute-a-day meditation.

嗯，我的实验室已经证明每天五分钟的冥想可以减轻压力、改善睡眠等。

However, in trying to establish how long you should meditate, I would ask yourself a couple of questions.

然而，在尝试确定你应该冥想多长时间时，我会问自己几个问题。

First of all, what is a practice that you can do consistently?

首先，什么是你可以持续进行的练习？

And by consistently, that doesn't necessarily mean every day.

所谓持续，并不一定意味着每天都如此。

If you answer the question about consistency honestly, and you find that you can only do one meditation session per week, well then I would encourage you to go a little bit longer, maybe 10 or 15 minutes, maybe even 30 minutes.

如果你诚实地回答关于一致性的问题，并且发现你每周只能进行一次冥想，那么我会鼓励你更长一点，也许是 10 或 15 分钟，甚至可能是 30 分钟。

Again, understanding that you're going to have to refocus repeatedly throughout that meditation, regardless of whether or not you're focusing on internal perceptions or external perceptions.

再次强调，无论你是关注内部感知还是外部感知，你都必须在整个冥想过程中反复重新集中注意力。

If, however, you can set aside five or 10 or 15 minutes per day and you can meditate every day, well then I think you have a little bit more flexibility In terms of how long you meditate.

然而，如果你每天可以留出 5 分钟、10 分钟或 15 分钟的时间，每天都可以冥想，那么我认为你在冥想时长方面有更大的灵活性。

Maybe it's three minutes one day, one minute the next day, 10 minutes the next, and so on and so forth.

也许一天三分钟，第二天一分钟，第三天十分钟，依此类推。

Just like with exercise, the key component is consistency, and this is borne out in all the data that's covered in "Altered Traits."

就像锻炼一样，关键要素是一致性，这一点在“改变的特征”中涵盖的所有数据中得到了证实。

It's also borne out in all the recent studies that have come out since that book was published.

自该书出版以来最近发表的所有研究也证实了这一点。

Consistency is key.

一致性是关键。

So ask yourself what you can do consistently, and also don't necessarily burden yourself with always having to do the same amount or duration of meditation.

因此，问问自己可以持续做什么，也不必因为总是必须进行相同数量或持续时间的冥想而给自己带来负担。

So earlier, we decided we were going to parse or fine slice the meditation practice, and indeed we've been doing that.

所以早些时候，我们决定要解析或细化冥想练习，事实上我们一直在这样做。

We've talked about interoceptive versus exteroceptive bias, and we've been talking about where you place your perception or your focus.

我们已经讨论了内感受与外感受偏见，并且我们一直在讨论你将你的感知或焦点放在哪里。

Another key component of meditation is the pattern of breathing that you embrace.

冥想的另一个关键组成部分是你所采用的呼吸模式。

In fact, the pattern of breathing that you embrace during your meditation practice can itself be its own form of meditation.

事实上，你在冥想练习中所采用的呼吸模式本身就可以是它自己的冥想形式。

What do I mean by that?

我这么说是什么意思？

Well, these days we hear a lot about breathwork.

嗯，这些天我们听到了很多关于呼吸的说法。

Breathwork has really grown in popularity in the last five, 10 years, and there are a number of reasons for that.

在过去的五年、十年里，呼吸法确实越来越受欢迎，其中有很多原因。

First of all, I think we need to credit Wim Hof, or can we call him, I think appropriately, the great Wim Hof.

首先，我认为我们需要赞扬维姆·霍夫，或者我们可以称他为伟大的维姆·霍夫，我认为很恰当。

Certainly there were people before Wim who were doing deliberate breathwork and talking about deliberate breathwork, but it was really about 2015 or so that Wim Hof started to grow in recognition and popularity for a particular style of breathing, which in the laboratory we call cyclic hyperventilation.

当然，在 Wim 之前就有人在做刻意呼吸，并谈论刻意呼吸，但实际上是在 2015 年左右，Wim Hof 开始对一种特定的呼吸方式（在实验室中我们称之为循环过度通气）的认可和普及。

I know there are other names for it that come from ancient traditions.

我知道它还有其他来自古老传统的名称。

He named it, or people named it after him, Wim Hof.

他把它命名为，或者人们以他的名字命名它，Wim Hof。

Wim Hof, for those of you that don't know, is a Dutchman who is known to hold many world records for deliberate cold exposure, including swimming under icebergs, longest period of time buried in ice up to his neck, et cetera, but who's also expert in the use of breathing in particular ways in order to manage and maneuver through those challenges.

维姆·霍夫（Wim Hof）是一位荷兰人，他因故意暴露在寒冷环境中而保持着多项世界纪录，包括在冰山下游泳、在冰层中埋没最长时间等，但他也擅长以特定的方式呼吸，以应对和应对这些挑战。

And he started speaking about different patterns of breathwork, in particular, the use of cyclic hyperventilation.

他开始谈论不同的呼吸模式，特别是循环过度换气的使用。

Deep, deliberate breathing, so big inhales , exhales .

深深地、刻意地呼吸，深深地吸气、呼气。

Big inhales , exhales.

大吸气，大呼气。

In the laboratory, again, we call that cyclic hyperventilation.

在实验室中，我们再次将其称为周期性过度换气。

It's very clear from studies both done on Wim specifically, but on the general population as well by my lab and other labs, that that pattern of cyclic hyperventilation, of deliberately breathing deeply and repetitively, typically in through the nose, out through the mouth, generates a lot of adrenaline or causes adrenaline release from the brain and body.

从专门针对维姆进行的研究以及我的实验室和其他实验室针对普通人群进行的研究中可以清楚地看出，这种周期性过度换气的模式，即刻意地反复深呼吸，通常通过鼻子吸气，通过嘴呼气，会产生大量肾上腺素或导致大脑和身体释放肾上腺素。

It, quote, unquote, "heats up the body." Indeed, it raises body temperature.

它，引用，不引用，“加热身体”。事实上，它会升高体温。

But the liberation of adrenaline does a number of things to shift the state of the brain and body.

但肾上腺素的释放可以在很多方面改变大脑和身体的状态。

That more or less is what Wim Hof breathing is.

这或多或少就是维姆·霍夫的呼吸。

Although Wim Hof breathing, or some people call it Tummo breathing or cyclic hyperventilation, is not a pattern of breathing typical of most meditations that have been discussed, at least not in the research literature.

尽管 Wim Hof 呼吸，或者有些人称之为 Tummo 呼吸或循环过度换气，并不是大多数已讨论过的冥想的典型呼吸模式，至少在研究文献中没有。

Now, that's not to say that cyclic hyperventilation can't be incorporated into a meditation practice.

现在，这并不是说周期性过度换气不能纳入冥想练习中。

But Wim Hof breathing, AKA cyclic hyperventilation Tummo, is typically considered its own practice.

但 Wim Hof 呼吸法，又称循环过度通气 Tummo，通常被认为是一种独特的呼吸法。

Okay?

好的？

Its own breathwork practice divorced from meditation.

它自己的呼吸练习脱离了冥想。

It might have a meditative component, but it's not often discussed as meditation or as part of meditation.

它可能有冥想的成分，但它并不经常被讨论为冥想或冥想的一部分。

More typically, a meditation practice involves slowing one's breathing, and this could be in the form of cyclic breathing of inhale, exhale, inhale, exhale, which is cyclic.

更典型地，冥想练习涉及放慢呼吸，这可以是吸气、呼气、吸气、呼气的循环呼吸的形式，这是循环的。

Or in some cases, doubling up on inhales and then exhaling.

或者在某些情况下，加倍吸气，然后呼气。

So inhale, inhale, exhale.

所以吸气，吸气，呼气。

Inhale, inhale, exhale.

吸气，吸气，呼气。

Or controlling the duration of inhale, breath hold, exhale, breath hold, repeat, so-called box breathing, where the inhale, the hold, the exhale, and the hold are of equivalent durations.

或者控制吸气、屏气、呼气、屏气、重复的时间，所谓箱式呼吸，其中吸气、屏气、呼气、屏气的时间是相等的。

Any number of different breathing patterns, slow cyclic breathing, box breathing, a cadence of three to six seconds in, holding for two seconds, and seven seconds out.

任意数量的不同呼吸模式、缓慢的循环呼吸、箱式呼吸、三到六秒的节奏，持续两秒，然后七秒结束。

Regardless of what cadence of breathing one uses, there is a tendency during most meditative practices to slow one's breathing and/or control one's breathing in deliberate fashion.

无论一个人使用什么呼吸节奏，在大多数冥想练习中都倾向于减慢呼吸和/或以刻意的方式控制呼吸。

This is essential because when we default our breathing, that is when we don't pay attention to how long we are inhaling relative to our exhales, when we don't deliberately exhale, that is normally we just passively exhale, but we actively inhale.

这很重要，因为当我们默认呼吸时，即当我们不注意吸气相对于呼气的时间有多长时，当我们不刻意呼气时，通常我们只是被动呼气，但我们主动吸气。

I repeat that.

我重复一遍。

Normally, when we're not thinking about breathing, we deliberately inhale.

通常，当我们不考虑呼吸时，我们会故意吸气。

There's a motor command that's sent to inflate the lungs, and then we passively exhale.

有一个运动命令被发送来使肺部膨胀，然后我们被动地呼气。

But in many breathwork practices or meditation practices, we actually actively exhale as well.

但在许多呼吸练习或冥想练习中，我们实际上也主动呼气。

Well, when we do that, a number of things happen.

好吧，当我们这样做时，会发生很多事情。

First of all, it forces us into interoception.

首先，它迫使我们进行内感受。

Why?

为什么？

Because the diaphragm, the muscle that helps in move the lungs essentially and create a specific cadence of breathing or depth of breathing, as one would with box breathing or deliberately slow breathing, well, that muscle resides inside of us, and so when we focus on our breathing, more often than not, we aren't focused on the actual air leaving our nasal passages or mouth.

因为膈肌是一种基本上帮助肺部移动并产生特定呼吸节奏或呼吸深度的肌肉，就像箱式呼吸或故意减慢呼吸一样，该肌肉位于我们体内，所以当我们专注于呼吸时，我们通常不会关注离开鼻道或口腔的实际空气。

Maybe a little bit, but more typically, we are forced to focus, or we just default to focusing on the movement of our diaphragm, or of our belly, or the rising and falling of our chest.

也许有一点，但更常见的是，我们被迫集中注意力，或者我们只是默认专注于隔膜的运动，或腹部的运动，或胸部的起伏。

All of that is to say that by deliberately focusing on our breathing, we shift to interoception.

所有这一切都表明，通过刻意关注我们的呼吸，我们就会转向内感受。

So breathing and specific patterns of breathing sort of along for the ride in meditation, but the reverse can also be said.

因此，呼吸和特定的呼吸模式在冥想中起到了一定的作用，但也可以说相反。

That when we focus on our breathing, we shift to interoception and away from external events.

当我们专注于呼吸时，我们就会转向内感受，远离外部事件。

Doesn't mean we can't still pay attention to external events.

并不意味着我们仍然不能关注外部事件。

We can still exterocept, but at least some portion of our perception, of our attention shifts to interoception So we of course need to breathe to stay alive.

我们仍然可以进行外感受，但至少我们的感知和注意力的一部分会转移到内感受，所以我们当然需要呼吸才能生存。

We have to breathe at least every so often in order to stay alive.

为了生存，我们至少必须经常呼吸。

So of course, breathing is part of any meditative practice, just like it's part of any living activity, even sleep.

当然，呼吸是任何冥想练习的一部分，就像它是任何生活活动（甚至睡眠）的一部分一样。

But if the first component of meditation is to direct our perception in a deliberate way, using that prefrontal cortex to a specific location, either on the surface of or within our body, or external to our body, or both, but typically one or the other, then we can say that the second element of a meditative practice is the pattern of breathing, and we can ask ourselves, can it and should it be deliberate or not?

但是，如果冥想的第一个组成部分是以刻意的方式引导我们的感知，使用前额叶皮层到特定位置，无论是在我们身体的表面或内部，还是在我们身体的外部，或两者兼而有之，但通常是一个或另一个，那么我们可以说冥想练习的第二个要素是呼吸模式，我们可以问自己，它是否可以并且应该是刻意的？

In other words, do we just default to however we happen to be breathing, or should it be deliberate?

换句话说，我们是否只是默认了我们碰巧的呼吸方式，还是应该刻意地这样做？

That is, should we be controlling the depth and the cadence?

也就是说，我们应该控制深度和节奏吗？

And I do believe that based on what we know about the capacity for specific patterns of breathing to shift our brain state, that controlling one's pattern of breathing during meditation can be enormously useful, and that is true regardless of whether or not one is focusing on interoceptive perceptions within our body or exteroceptive perceptions.

我确实相信，根据我们对特定呼吸模式改变大脑状态的能力的了解，在冥想期间控制一个人的呼吸模式可能非常有用，无论一个人是否关注我们体内的内感受或外感受，这都是事实。

So that raises the question: How should we breathe during meditation?

那么这就提出了一个问题：冥想时我们应该如何呼吸？

Well, there's, again, no simple one-size-fits-all rule there, but there are some general rules of respiration physiology that can help us access and develop a meditation practice that is going to best serve our goals.

嗯，再说一次，没有简单的一刀切的规则，但是有一些呼吸生理学的一般规则可以帮助我们进入和发展最能实现我们目标的冥想练习。

And since this is not an episode all about respiration, and we will do one, but I simply want to give you the basics of what respiration can do to shift your brain and body state.

由于这不是一集关于呼吸的剧集，我们会做一集，但我只是想向您介绍呼吸如何改变您的大脑和身体状态的基础知识。

Before I do that, however, I want to give a very specific instruction, which is when you sit down to meditate, or if you're going to do your meditation walking, that's fine too.

然而，在我这样做之前，我想给出一个非常具体的指导，那就是当你坐下来冥想时，或者如果你要进行冥想行走，那也可以。

I should just say, when you are about to begin your meditative practice, you need to ask yourself a question.

我只想说，当你即将开始冥想练习时，你需要问自己一个问题。

Do you want to be more relaxed than you are at present, or do you want to be more alert than you are at present when you exit the meditation practice?

当你退出冥想练习时，你想要比现在更放松，还是想要比现在更警觉？

Do you want to calm down, or do you want to become more alert?

你想冷静下来，还是想变得更加警觉？

Simple question.

简单的问题。

You can decide from session to session.

您可以决定每次会议。

You could even switch within a session.

您甚至可以在会话内进行切换。

But just as you need to assess whether or not you are leaning more interoceptively or exteroceptively, you also need to ask yourself, do you need to calm down or want to calm down, or do you want to be more alert at the end of your meditation session?

但是，正如您需要评估自己是否更倾向于内感受或外感受一样，您也需要问自己，您是否需要冷静下来或想要冷静下来，或者您想在冥想课程结束时更加警觉吗？

Or maybe you want to go into a state of deep relaxation and then exit with more alertness.

或者您可能想进入深度放松的状态，然后以更加警觉的状态退出。

The way to do that is very simple, using breathwork and specific patterns of breathing.

做到这一点的方法非常简单，使用呼吸法和特定的呼吸模式。

And here is the general rule that is supported by all the respiration physiology that I'm aware of.

这是我所知道的所有呼吸生理学都支持的一般规则。

I'm oversimplifying here, but I'm oversimplifying intentionally so you can simply apply the tool.

我在这里过于简单化了，但我故意过于简单化，以便您可以简单地应用该工具。

And then, as I mentioned before, we will do an episode all about respiration physiology in the future.

然后，正如我之前提到的，我们将来会制作一集有关呼吸生理学的剧集。

Essentially, if your inhales are longer and/or more vigorous than your exhales, then you will tend to be more alert, or you'll shift your brain and body towards a state of more alertness.

本质上，如果你的吸气比呼气更长和/或更有力，那么你就会变得更加警觉，或者你会让你的大脑和身体转向更加警觉的状态。

This is simply based on the way that the neural circuits, like the pre-Botzinger nucleus and the parafacial nucleus, that govern respiration physiology and alertness, simply the way they work.

这只是基于控制呼吸生理和警觉性的神经回路（如前波青格核和面旁核）的工作方式。

They communicate with brain areas that release noradrenaline, norepinephrine, et cetera.

它们与释放去甲肾上腺素、去甲肾上腺素等的大脑区域进行通信。

In contrast, if you emphasize longer duration and/or more vigorous exhales relative to your inhales, you will tend to relax more.

相反，如果你强调相对于吸气而言更长的持续时间和/或更剧烈的呼气，你会倾向于更加放松。

You will tend to calm your nervous system.

你会倾向于平静你的神经系统。

Now you might be saying, "Okay, I understand what it is to make an inhale longer than my exhale, but how do I make it more vigorous?" Well, it simply means drawing more air into your lungs more quickly than you allow yourself to exhale that air.

现在你可能会说：“好吧，我明白什么叫吸气比呼气长，但是我怎样才能让它更有力呢？”嗯，这只是意味着吸入更多空气的速度比呼出空气的速度更快。

So an example of inhale-biased breathwork would be .

因此，偏向吸气的呼吸的一个例子是。

So there's an active emphasis on the inhale, and it's a little bit longer than the exhale, which is passive.

因此，吸气是一种主动的强调，而且它比被动的呼气稍长一些。

Conversely, if you want to relax, then you want to extend your exhales relative to your inhales, and you can even make them active exhales.

相反，如果你想放松，那么你需要相对于吸气延长呼气时间，甚至可以让它们主动呼气。

So it can be inhale , exhale .

所以它可以吸气、呼气。

That's going to shift your nervous system in a direction of more calm.

这将使你的神经系统变得更加平静。

And of course, if you would like to stay at the level of alertness, AKA calmness, because those are two sides of the same seesaw or the same continuum.

当然，如果您想保持警觉（又称冷静）水平，因为它们是同一个跷跷板或同一个连续体的两侧。

If you'd like to be right where you're at at the end of your meditation as where you started, at least in terms of levels of alertness and calmness, well, then you would just keep your inhales and your exhales relatively balanced in terms of duration.

如果你想在冥想结束时保持在冥想开始时的状态，至少在警觉性和平静程度方面，那么你只需保持吸气和呼气的持续时间相对平衡即可。

Now, the introduction of things like breath holds with box breathing or Wim Hof breathing, typically it's 25 or 30 deep inhale, exhales, deep inhale, exhales, and then exhale all your air, hold your breath for 15 to 60 seconds, and then repeat, and so on.

现在介绍诸如箱式呼吸或维姆霍夫呼吸的屏气，通常是25或30次深吸气，呼气，深吸气，呼气，然后呼出所有空气，屏住呼吸15至60秒，然后重复，依此类推。

Sometimes some inhales and holds.

有时有些人吸气并保持。

Well, that's a whole business into itself.

嗯，这本身就是一件事。

But for sake of meditation, the key thing to understand is that if you are going to do a complicated breathing practice, it will by design, by necessity, shift much of your attention to the breathing practice, especially if it's not cyclic, if it's not inhales follow exhales.

但为了冥想，要理解的关键是，如果你要进行复杂的呼吸练习，它会根据设计、必然地将你的大部分注意力转移到呼吸练习上，特别是如果它不是循环的，如果它不是先吸气后呼气。

Cyclic breathing is where inhales always follow exhales, follow inhales, follow exhales.

循环呼吸是吸气总是跟随呼气，跟随吸气，跟随呼气。

It actually relies on a specific brain center called the pre-Botzinger complex, discovered by Jack Feldman at UCLA.

它实际上依赖于一种称为前博辛格复合体的特定大脑中心，由加州大学洛杉矶分校的杰克·费尔德曼发现。

He was a guest on this podcast previously.

他之前是这个播客的嘉宾。

However, if you are doubling up on your inhale, so two inhales and then an exhale , a pattern of breathing my laboratory has studied extensively, well, then that relies on a different brain center, the parafacial nucleus.

然而，如果你加倍吸气，即两次吸气，然后一次呼气，这是我的实验室广泛研究的一种呼吸模式，那么这依赖于不同的大脑中心，即面旁核。

The point is that if you are engaging in non-cyclic breathing or you are deliberately emphasizing inhales or exhales or the vigor of inhales and exhales, etcetera, well, then some portion of your attention will be devoted to making sure that you follow that breathing practice.

关键是，如果你正在进行非循环呼吸，或者你故意强调吸气或呼气，或者吸气和呼气的力度等等，那么你的一部分注意力将集中在确保你遵循呼吸练习上。

We are very good at going into cyclic breathing practices by default, and our attention can drift to other things, interoceptive or exteroceptive.

默认情况下，我们非常擅长进行循环呼吸练习，我们的注意力可能会转移到其他事物上，无论是内感受还是外感受。

Doesn't matter.

没关系。

We can just drift into how our body feels or something we see or hear in the room, etcetera.

我们可以只是沉浸在我们的身体感觉或我们在房间里看到或听到的东西等等。

When we are focused on our breathing and the breathing pattern is non-cyclic or complex in some way, in that it involves deliberate voluntary commands, again, from those so-called top-down mechanisms of the prefrontal cortex, well, that by design requires some portion, often a significant portion of our attention to be devoted to the breathing practice itself.

当我们专注于呼吸时，呼吸模式在某种程度上是非循环的或复杂的，因为它涉及故意的自愿命令，同样，来自前额皮质的那些所谓的自上而下的机制，嗯，从设计上来说，需要我们的一部分，通常是很大一部分的注意力投入到呼吸练习本身。

So what does this mean?

那么这意味着什么呢？

This means that breathwork itself can be a form of meditation, and meditation can involve breathwork, but one should know that the more deliberate and unnatural that pattern of breathing is, the less you will be able to focus on other things.

这意味着呼吸本身可以是冥想的一种形式，冥想可以涉及​​呼吸，但人们应该知道，呼吸模式越刻意和不自然，你就越无法专注于其他事情。

Now, this isn't necessarily a bad thing.

现在，这不一定是坏事。

You can actually leverage this.

您实际上可以利用这一点。

So for instance, if you're somebody who's very much caught in your own head, we talked about this earlier, or you're in a moment where you're really stuck in your head and you want to get out of your head, well, then that meditation practice that you do really should be focused on exteroceptive bias.

举例来说，如果你是一个非常陷入自己头脑中的人，我们之前讨论过这一点，或者你正处于一个真正陷入自己头脑中并且想要摆脱头脑的时刻，那么你所做的冥想练习确实应该专注于外感受偏见。

You should really focus on something external to you, and I would encourage you to use a natural cyclic pattern of breathing, where exhales follow inhales follow exhales.

你应该真正专注于你的外部事物，我鼓励你使用自然的循环呼吸模式，即呼气跟随吸气，跟随呼气。

If, however, you are finding that you're sort of caught in the landscape of things happening around you and you want to ground yourself, as it's sometimes called, that's a loose language, not a scientific language.

然而，如果你发现自己陷入了周围发生的事情的境地，并且你想要让自己扎根，正如有时所说的那样，那就是一种松散的语言，而不是一种科学的语言。

I know there's this practice of grounding, and that's a whole thing.

我知道有这种接地的做法，这就是整个事情。

People are always writing to me, "Is grounding a real thing?

人们总是写信给我，“接地是真的吗？

Walking barefoot on the Earth and magnetic fields and gravitational fields." Well, gravity's real, but grounding, there isn't a lot of science for it, to be frank.

赤脚走在地球、磁场和引力场上。”嗯，重力是真实的，但坦率地说，没有太多科学依据。

Does feel nice to walk on the ground, however.

不过，走在地上的感觉还是不错的。

But if you are somebody who's kind of feeling pulled out of yourself a lot or in a moment and you want to bring your awareness into your body and sort of calm down, well, then I would encourage you to, yes, use a deliberate, somewhat unnatural or non-default pattern of breathing, which by definition will force you to attend to what's going on interoceptively.

但是，如果你经常或在一瞬间感觉自己被抽离了，你想把你的意识带入你的身体并冷静下来，那么我会鼓励你，是的，使用一种故意的、有点不自然或非默认的呼吸模式，根据定义，这将迫使你关注内感受发生的事情。

Again, I'm not aware of any place that this has been discussed in detail such as this before.

再说一遍，我不知道之前有任何地方对此进行过详细讨论。

If there is a research literature on this, please let me know.

如果有这方面的研究文献，请告诉我。

My laboratory's been working on this extensively.

我的实验室一直在进行广泛的研究。

I'm always looking for new colleagues and collaborators.

我一直在寻找新同事和合作者。

We meaning Dr. David Spiegel, who's an expert in hypnosis, again, who's been a guest on the Huberman Lab podcast and my colleague at Stanford Psychiatry.

我们指的是大卫·斯皮格尔博士，他还是一位催眠专家，他是胡伯曼实验室播客的嘉宾，也是我在斯坦福大学精神病学的同事。

In fact, he's our Associate Chair of Psychiatry, world expert in hypnosis.

事实上，他是我们的精神病学副主任，世界催眠专家。

He's been on this podcast before.

他以前参加过这个播客。

We have an active research program focused on these issues.

我们有一个针对这些问题的积极研究计划。

We are very much of the belief that a breathwork practice itself can be meditative.

我们坚信呼吸练习本身可以冥想。

A meditation practice can include breathing, but the more that that meditative practice focuses on the breathing itself, the more interoceptive biased it will be.

冥想练习可以包括呼吸，但是冥想练习越关注呼吸本身，内感受的偏差就越大。

Now, it's very important to understand that an interoceptive-biased breathwork practice will have a specific effect, which is to make you more interoceptively aware.

现在，了解内感受偏向的呼吸练习会产生特定的效果非常重要，这会让你更加内感受意识。

And if you think back to earlier in the episode, for many people, that will be a wonderful thing and something that they are actively seeking or ought to seek because it can help people gain awareness.

如果你回想一下这一集的早些时候，对于很多人来说，这将是一件美妙的事情，也是他们正在积极寻求或应该寻求的事情，因为它可以帮助人们获得意识。

For instance, if they're stressed and they're not realizing it till the end of the day, they're just exhausted, more interoceptive awareness throughout the day can be very beneficial.

例如，如果他们感到压力很大，并且直到一天结束时才意识到这一点，那么他们只是精疲力尽，全天更多的内感受意识可能会非常有益。

If, however, you are somebody who is overly focused on your bodily sensations, well, then more exteroceptive awareness is important.

然而，如果你是一个过度关注身体感觉的人，那么更多的外感受意识就很重要。

And this brings us to a yet larger theme, but a theme that I think really emphasizes what particular types of meditative practices are going to be best for certain people, especially people who are using meditation to combat certain challenges, in particular mood-based challenges or sleep-based challenges or focus-based challenges.

这给我们带来了一个更大的主题，但我认为这个主题真正强调了哪些特定类型的冥想练习对某些人来说是最好的，特别是那些使用冥想来应对某些挑战的人，特别是基于情绪的挑战或基于睡眠的挑战或基于焦点的挑战。

I haven't listed off all the positive benefits of meditation yet in this episode, but they are many, many, many.

在这一集里，我还没有列出冥想的所有积极好处，但它们有很多很多。

In fact, there are now tens of thousands of scientific studies showing, for instance, there are known benefits of doing meditation for enhancing sleep.

事实上，现在有数以万计的科学研究表明，冥想对于增强睡眠具有已知的好处。

There are known benefits of a regular meditation practice for enhancing focus.

定期冥想练习对于增强注意力有众所周知的好处。

There are known benefits of a regular meditation practice for reducing inflammatory cytokines, even improving outcomes in cancer, reducing pain, improving mood, reducing the symptoms of ADHD and clinically diagnosed AC, and on and on and on.

定期冥想练习对于减少炎症细胞因子、甚至改善癌症的结果、减轻疼痛、改善情绪、减轻 ADHD 和临床诊断的 AC 的症状等等都有好处。

And again, rather than focus on all those beautiful studies today, which all basically point to the fact that some meditation practice done regularly, even if it's very brief, has tremendous, even outsized benefits on our health, even relative to some drug treatments, that's been shown.

再说一次，不要把注意力集中在今天所有那些美丽的研究上，这些研究基本上都指出了这样一个事实，即定期进行的一些冥想练习，即使是非常短暂的，对我们的健康有着巨大的、甚至是巨大的好处，甚至相对于某些药物治疗而言，这已经被证明了。

Rather than focus on all that, I've been more focused on what sorts of brain and body changes occur when we do a meditation practice, and perhaps more importantly, what really constitutes a meditation practice.

我并没有关注所有这些，而是​​更关注当我们进行冥想练习时大脑和身体会发生什么样的变化，也许更重要的是，冥想练习的真正构成是什么。

We have this thing about a continuum of perception.

我们有关于感知连续体的事情。

We also now are talking about breathing.

我们现在也在谈论呼吸。

Well, there's another component that I'd like to raise now, which we could say is the third major component.

嗯，我现在想提出另一个组成部分，我们可以说它是第三个主要组成部分。

If the first one that I raised was interoceptive versus exteroceptive bias or continuum, second being breathing.

如果我提出的第一个是内感受与外感受偏差或连续体，那么第二个就是呼吸。

Is it going to be default or deliberate breathing?

是默认呼吸还是刻意呼吸？

Is it going to be natural cadence or unnatural cadence?

是自然节奏还是非自然节奏？

Again, no right or wrong.

再说一遍，没有对错。

It just depends on what your goal is.

这仅取决于您的目标是什么。

There's a third component, and this is a component, again, that hasn't really been formalized in the literature, but that Dr. Spiegel and I are working hard to formalize through some research and through an upcoming review that we will provide links to once it's out, and that's a separate continuum, which is the continuum between interoception and dissociation So now all of you know what interoception is, but most people probably don't know or don't realize what dissociation is.

还有第三个组成部分，这也是一个组成部分，在文献中还没有真正正式化，但是斯皮格尔博士和我正在努力通过一些研究和即将发表的评论来正式化，一旦它出来，我们将提供链接，这是一个单独的连续体，这是内感受和解离之间的连续体所以现在你们所有人都知道什么是内感受，但大多数人可能不知道或没有意识到什么是解离群岛

Often we hear about dissociation, sometimes called disassociation.

我们经常听到解离，有时称为解离。

Some people pronounce it dissociation.

有些人称之为解离。

Guess what?

你猜怎么着？

Despite being corrected many times for each of those pronunciations, I checked with my colleagues who are experts in dissociation or disassociation, and guess what?

尽管每个发音都被纠正了很多次，但我还是咨询了解离或解离方面的专家，你猜怎么着？

They're the same thing.

它们是同一件事。

Tomato, tomato.

西红柿，西红柿。

Potato, potato.

土豆，土豆。

So I'm going to say dissociation.

所以我要说分离。

Some people say disassociation, like I disassociate.

有人说解散，就像我解散一样。

Other people say I dissociate.

别人都说我分手了。

Okay?

好的？

Both of those refer to essentially the same thing.

这两者本质上指的是同一件事。

Dissociation is often talked about in the context of a negative event, and indeed, dissociation is unfortunately, or I should say, is adaptively associated with traumatic events, in particular violent or sexual trauma.

分离经常在负面事件的背景下被谈论，事实上，不幸的是，或者我应该说，分离与创伤事件，特别是暴力或性创伤适应性相关。

People will report feeling out of body or out of the experience during the experience or during a recollection of the experience.

在体验期间或回忆体验期间，人们会报告感觉脱离身体或脱离体验。

Dissociation has also been described in terms of people who are in a traumatic accident, or they see someone killed right in front of them.

分离也被描述为那些经历过创伤性事故的人，或者他们看到有人在他们面前被杀。

First responders will talk about dissociating when they arrive on a scene.

急救人员到达现场时会谈论分离。

I don't want to provide gruesome imagery here because I know people can be pretty sensitive to this, but showing up on the scene of a car crash and just seeing carnage or incredible damage to bodies or this sort of thing.

我不想在这里提供可怕的图像，因为我知道人们对此非常敏感，但出现在车祸现场，只是看到大屠杀或对尸体的难以置信的损坏或类似的事情。

Dissociation lies at the opposite end of a continuum with interoception.

解离位于内感受连续体的另一端。

Now, earlier I said that interoception is on the opposite end of a continuum with exteroception, but it also is on the opposite end of a continuum with dissociation.

现在，我之前说过，内感受位于外感受连续体的另一端，但它也位于解离连续体的另一端。

We can provide some better definitions perhaps to make this crystal clear, and here I'm actually reading from an upcoming review.

我们可以提供一些更好的定义，也许可以让这一点变得清晰，在这里我实际上正在阅读即将发表的评论。

I feel comfortable reading from it because I'm an author on the review, but nonetheless, interoception refers to a process by which your nervous system, meaning your brain and connections with your body, senses, interprets, integrates, and regulates signals originating from within the body, and thereby provides moment-to-moment mapping of your internal landscape at both a conscious and unconscious level.

我读起来很舒服，因为我是这篇评论的作者，但尽管如此，内感受指的是一个过程，在这个过程中，你的神经系统，即你的大脑和与你身体的连接，感知、解释、整合和调节源自身体内部的信号，从而在有意识和无意识的层面上提供你内部景观的即时映射。

Okay?

好的？

That's a lot of words to describe basically the process of perceiving what's happening at the level of the surface of your skin or inward.

这是很多词来描述感知皮肤表面或内部发生的事情的过程。

Dissociation can be thought of as the opposite of interoception.

解离可以被认为是内感受的反面。

It's a lack of bodily awareness or a removal of one's conscious experience from one's bodily experience and awareness.

这是缺乏身体意识或将一个人的意识体验从一个人的身体体验和意识中移除。

Again, this is most often talked about in the context of something traumatic, but really, if we think about health and mental health and physical health, the optimal place to reside on the continuum between interoception and dissociation is somewhere in the middle.

再说一遍，这通常是在创伤性事件的背景下谈论的，但实际上，如果我们考虑健康、心理健康和身体健康，在内感受和解离之间的连续体上的最佳位置是在中间的某个地方。

We don't want to be dissociated from life's experiences, but we also don't want everything that happens in the world to profoundly impact our heart rate and our breathing.

我们不想脱离生活经历，但我们也不希望世界上发生的一切深刻影响我们的心率和呼吸。

We'd be yanked around by every experience.

我们会被每一次经历所吸引。

Okay?

好的？

There are instances in which being yanked around or pulled into an experience is something that we desire and want, like seeing a movie that we want to see, or for instance, clinical hypnosis or falling in love, wonderful experiences, and sometimes also sad experiences, right?

在某些情况下，被拉扯或拉入某种体验是我们渴望和想要的事情，比如看一部我们想看的电影，或者例如临床催眠或坠入爱河，美妙的经历，有时也是悲伤的经历，对吗？

Being able to feel one's feelings depending on life's events is important.

能够根据生活中的事件来感受自己的感受是很重要的。

But being too dissociated or being too feeling, that is feeling so much in response to everything that happens, is also problematic.

但过于游离或过于感性，即对发生的一切做出如此强烈的反应，也是有问题的。

There are certain people, for instance, that have challenges with what's called narrative distancing.

例如，有些人在所谓的叙事距离方面面临挑战。

That is, they see someone in a movie getting hit, and they almost flinch as if they are getting hit.

也就是说，他们看到电影中有人被击中，他们几乎会退缩，就像被击中一样。

They see someone who's scared or happy in a movie, and they feel scared or happy in a way that seems like they're along for the ride a little bit too much.

他们在电影中看到有人害怕或高兴，他们感到害怕或高兴的方式似乎有点太过分了。

This is important because what it speaks to is the ability for that, remember way back at the beginning of the episode, that ACC, that anterior cingulate cortex and the insula?

这很重要，因为它所说的是这种能力，还记得在剧集开始时，ACC、前扣带皮层和岛叶吗？

We've got a prefrontal cortex that can say, "Hey, let's be rational." That movie, that person who's happy or sad, that person in your environment who's breaking down crying, yes, they're sad.

我们的前额叶皮层可以说：“嘿，让我们保持理性吧。”那部电影，那个快乐或悲伤的人，那个在你的环境中崩溃哭泣的人，是的，他们很悲伤。

It's important to be sympathetic, maybe even empathic towards them.

同情他们，甚至同情他们很重要。

But let's not get pulled into the experience so much that we lose ourselves.

但我们不要太投入这种体验，以致迷失自我。

And then, of course, there are areas of your brain that are also leaning on, and here I'm using metaphor, but they're leaning on the insula and ACC and saying, "Hey, there's somebody that I care about that's upset.

然后，当然，你大脑的某些区域也在倾斜，在这里我使用了比喻，但它们倾斜在脑岛和 ACC 上，并说：“嘿，我关心的某个人很沮丧。

I'm also going to be upset." Or, "Somebody I care about is happy, I'm also going to be happy." Or, "They're scared, so I'm also going to be scared." So it's a push-pull between our recognition that we are each distinct entities and also, of course, the very healthy desire to be attached to others' experiences and the experiences around us.

我也会难过。”或者，“我关心的人快乐，我也会快乐。”或者，“他们害怕，所以我也会害怕。”因此，我们认识到我们每个人都是不同的实体，当然，也有非常健康的渴望依附于他人的经历和我们周围的经历，这是一种推拉。

So why am I raising yet another continuum, right?

那么我为什么还要筹集另一个连续体，对吧？

We already have the one continuum of interoceptive, exteroceptive awareness.

我们已经拥有内感受和外感受意识的连续统一体。

Well, if we want to think about how meditation can serve our mental health and our ability to focus, there's a very particular mental model that we can arrive at that incorporates this interoceptive dissociative continuum.

好吧，如果我们想思考冥想如何服务于我们的心理健康和我们的专注能力，我们可以得出一个非常特殊的心理模型，它包含了这种内感受解离连续体。

Again, if you are extremely interoceptive, you're feeling everything in your body, and those feelings in your body nearly completely account for all of your experience if you're that far into the continuum.

再说一次，如果你的内感受能力很强，你就会感受到身体里的一切，而如果你已经进入连续体那么远，你身体里的那些感觉几乎完全解释了你所有的经历。

On the dissociative end of things, you can see what's going on, you can react to what's going on, but your bodily response to that is essentially shut down.

在事物的解离端，你可以看到正在发生的事情，你可以对正在发生的事情做出反应，但你的身体反应基本上被关闭了。

You could either be paralyzed, shut down, so in kind of no movement, or you could still be engaging in behaviors, but you're dissociated.

你可能会瘫痪、封闭，所以没有任何运动，或者你可能仍然从事某些行为，但你处于分离状态。

Again, sadly, this is often what victims of trauma report, that they are able to just go through the motions but just shut off their emotions, or their emotions just shut off.

再次，可悲的是，这通常是创伤受害者的报告，他们能够只是走过场，但只是关闭他们的情绪，或者他们的情绪只是关闭。

They aren't feeling the elevated heart rate or breathing.

他们没有感觉到心率或呼吸加快。

Sometimes they can even be quite scared, but they're not even perspiring or showing any signs of autonomic arousal.

有时他们甚至会非常害怕，但他们甚至没有出汗或表现出任何自主神经兴奋的迹象。

That is fright or stress or panic.

那是恐惧、压力或恐慌。

So let's talk about this model of interoception and dissociation, and then a meditative practice that can be used to try and anchor us at the right location or the healthy location along that continuum.

因此，让我们谈谈这种内感受和解离的模型，然后是一种冥想练习，可以用来尝试将我们锚定在沿着该连续体的正确位置或健康位置。

Let's first imagine the ideal mental health state, and here I want to acknowledge nobody achieves or at least maintains this mental health state.

让我们首先想象一下理想的心理健康状态，在这里我想承认没有人达到或至少保持这种心理健康状态。

Want you to imagine that where you are along this interoceptive to dissociative continuum is like a ball bearing, or you represent a sphere that can roll back and forth along the continuum.

希望你想象一下，你沿着这个内感受到解离连续体的位置就像一个滚珠轴承，或者你代表一个可以沿着连续体来回滚动的球体。

At one end, you have pure interoception.

一方面，你有纯粹的内感受。

You're just feeling everything.

你只是感觉一切。

At the other end, you're completely dissociated.

在另一端，你完全脱离了。

Well, in this one version of mental health, we take that continuum, and we fold up the sides so that it looks like a V.

嗯，在心理健康的这个版本中，我们采用这种连续体，然后将两侧折叠起来，使其看起来像一个 V 形。

Okay?

好吧？

On one end, you have interoception, on the other end, you have dissociation.

一方面，你有内感受，另一方面，你有解离。

I realize a number of people are listening to this, not watching this on YouTube, so they can't see that my hands are now, the heel of my hands are together, my fingers of my hands are apart, so it looks like a V.

我意识到很多人都在听这个，而不是在 YouTube 上看这个，所以他们看不到我的手现在是这样的，我的手根并在一起，我的手指分开，所以它看起来像一个 V。

And you are like a ball bearing.

而你就像一个滚珠轴承。

Your state is like a ball bearing at the base of that.

你的状态就像底部的滚珠轴承。

You are in a trench of perfectly balanced interoception and dissociation.

你正处于内感受和解离完美平衡的沟渠中。

So you can feel things, you can register what's going on in the outside world, but your feelings are not overwhelmed or overtaken by what's happening in the outside world.

所以你可以感受到事物，你可以记录外部世界正在发生的事情，但你的感受不会被外部世界发生的事情压倒或超越。

You are in a perfect place of being able to make rational decisions and yet still feel your feelings.

你处于一个完美的位置，能够做出理性的决定，同时仍然能感受到你的感受。

Wouldn't that be lovely?

那不是很可爱吗？

Wouldn't that be lovely if we could be like that whenever we wanted to?

如果我们可以随时都像这样，那不是很可爱吗？

And frankly, nobody is like that all the time.

坦率地说，没有人总是这样。

More typically, the model of mental health and mood and well-being and perception of self versus others and internal versus external states is one of more of a U, a U shape, where at one end, we have interoception, and at the other end, we have dissociation, and it's kind of U-shaped.

更典型的是，心理健康、情绪、幸福感以及自我与他人、内部与外部状态的感知的模型是一个 U 形，一个 U 形，在一端，我们有内感受，在另一端，我们有分离，这是一种 U 形。

And your state is more or less like a ball bearing at the base of that U that can, it gets pushed from side to side.

你的状态或多或少就像 U 形底部的滚珠轴承，它可以从一侧推到另一侧。

Maybe your heart races a little bit because of something bad or good, and that ball bearing shifts towards interoception a little bit more, and you notice that your heart is racing.

也许你的心跳有点加速，因为有什么好或坏的事情，并且滚珠轴承更多地转向内感受，你注意到你的心跳加速。

Or perhaps at any given moment, your mind drifts a little bit while watching a movie or while talking to your partner or while your child is complaining about something and you're thinking about something else, and that ball bearing shifts towards the dissociative state a little bit.

或者也许在任何特定时刻，当你看电影或与伴侣交谈时，或者当你的孩子在抱怨某事而你在思考其他事情时，你的思绪会稍微漂移，而滚珠轴承会稍微向分离状态转变。

That is a mild form of dissociation.

这是一种温和的解离形式。

And I think most people would agree that being mentally healthy would involve this kind of U-shaped model as well, where it's kind of can shift back and forth, but it's not extreme.

我认为大多数人都会同意，心理健康也涉及这种 U 形模型，它可以来回移动，但这并不极端。

You're not going from interoceptive biased all the way to dissociated in any kind of extreme way.

你不会从内感受偏见一路走向以任何极端的方式分离。

The ball bearing stays down near the base of that U.

滚珠轴承位于 U 形底座附近。

Then, of course, there are states that we all, frankly, go into from time to time, where the continuum of interoception and dissociation is essentially flat, where you are a ball bearing at one location or another, depending on whether or not you're watching a movie that you're very engrossed in or you're in a conversation with or in an activity with your partner or a friend, et cetera, that has you very engrossed, maybe matching their state, right?

当然，坦率地说，我们都会时不时地进入一些状态，在这种状态下，内感受和分离的连续体基本上是平坦的，你在一个或另一个位置上都是一个滚珠轴承，这取决于你是否正在看一部你非常全神贯注的电影，或者你是否正在与你的伴侣或朋友交谈或进行一项活动，等等，这让你非常全神贯注，也许与他们的状态相匹配，对吗？

There are a number of states you can imagine where matching one state is actually healthy and good, and then there are a number of conditions in life and situations in life where being matched to someone else's condition, like you're getting yelled at and they're angry, so then you're getting angry, and then pretty soon, you're not in the best place along that continuum.

你可以想象在许多状态下，匹配一种状态实际上是健康和良好的，然后在生活中的许多条件和情况下，与别人的条件相匹配，比如你被吼叫，他们很生气，所以你生气了，然后很快，你就不再处于这个连续体的最佳位置。

And I think that for many people, they find themselves somewhere along that continuum, and a number of practices, including meditation, including exercise, including getting a good night's sleep, including therapy, including journaling, including just doing activities like social engagement that you enjoy, are designed to sort of bring up the edges of that flat continuum into more of a U or concave shape so that that ball bearing, meaning your state of awareness and your state of feeling your own feelings versus paying attention to what is going on around you, is somewhere, again, biased toward the middle.

我认为对于很多人来说，他们发现自己处于这个连续体的某个位置，而许多实践，包括冥想，包括锻炼，包括睡个好觉，包括治疗，包括写日记，包括只是做你喜欢的社交活动等活动，都是为了将这个平坦的连续体的边缘拉成更多的U形或凹形，这样滚珠轴承，意味着你的意识状态，你感受自己的感受的状态，而不是关注你周围发生的事情，再次在某个地方，偏向中间。

By curling up the edges of that continuum on either end, it biases that state toward the middle.

通过卷曲连续体两端的边缘，它使状态偏向中间。

And then, of course, there's the extreme that I think almost everybody would agree is more or less pathologic, which is one in which that continuum is no longer shaped like a deep trench, like a V.

当然，还有一种极端，我认为几乎每个人都会同意或多或少是病态的，即连续体的形状不再像深沟，比如 V 形。

It's not shaped like a U.

它的形状不是 U 形。

It's not flat with the edges curled up a little bit or even flat.

它不平坦，边缘有点卷曲，甚至平坦。

It's actually now convex.

现在实际上是凸的。

It looks like a mountain shape, a peak.

看起来像一座山的形状，一座山峰。

And that little ball bearing at the top can either drop all the way to one side of pure interoception, just feeling beyond any ability to pay attention to anything else, just feeling one's feelings, being angry, being sad, being-- or even happy, right?

顶部的那个小滚珠轴承可以一直下降到纯粹内感受的一侧，只是感觉超出了任何关注其他任何事情的能力，只是感觉自己的感受，生气，悲伤，甚至快乐，对吗？

Being so extremely happy or manic that you can't pay attention to the fact that it's totally out of context, inappropriate for what's going on around you, or dropping to the other side of the continuum where you're so dissociated that you're not engaged with what's going around you.

非常高兴或狂躁，以至于你无法注意到这样一个事实：它完全脱离了背景，与你周围发生的事情不相称，或者落到了连续体的另一边，在那里你如此游离，以至于你不参与周围发生的事情。

You're truly, quote-unquote, "checked out." That shape is one that I think almost all clinicians, if not all clinicians, and most people would say is pathologic because you are either completely checked out or you are completely absorbed in what's going on within you or around you.

毫不夸张地说，你真的“结账了”。我认为几乎所有临床医生（如果不是所有临床医生）和大多数人都会说这种形状是病态的，因为你要么完全被检查出来，要么完全专注于你内心或周围发生的事情。

That mental model that I just created is a simple mental model.

我刚刚创建的心理模型是一个简单的心理模型。

It is by no means exhaustive, but it does incorporate a lot of what we think about when we think about mental health, and we talk about the ability to be mentally stable, to feel one's feelings, but to still be actively engaged to what's happening around us.

它绝不是详尽无遗的，但它确实包含了我们在考虑心理健康时所想到的很多内容，我们谈论的是保持精神稳定、感受自己的感受，但仍然积极参与周围发生的事情的能力。

And again, it's a continuum that spans from interoceptive awareness to dissociation, where the extremes are pathologic and somewhere in the middle is healthier, and then there are practices that bias us toward being in the middle by default.

再说一次，这是一个从内感受意识到解离的连续体，极端是病态的，中间的某个地方更健康，然后有些做法默认使我们偏向中间。

What are those practices?

这些做法是什么？

Well, we know for sure that being sleep-deprived, for instance, tends to Take us away from that trench shape or U-shape continuum or even flat continuum and starts to make that continuum more convex.

嗯，我们确信，例如，睡眠不足往往会使我们远离沟槽形状或 U 形连续体，甚至平坦的连续体，并开始使该连续体变得更加凸出。

It tends to make us either feel like we're completely checked out and exhausted or that we are completely labile.

它往往会让我们感觉自己已经彻底精疲力竭，或者感觉完全不稳定。

We are yanked around by whatever experience is happening.

无论发生什么经历，我们都会被拉扯。

We are just not able to manage.

我们只是无法管理。

So sleep is, as I always say, the fundamental or foundational layer of mental health, physical health, and performance because it tends to put us in a healthier place.

因此，正如我常说的那样，睡眠是心理健康、身体健康和表现的基础或基础层，因为它往往会让我们处于更健康的状态。

That is, when we're getting enough quality sleep consistently, it tends to put us in the middle of that continuum.

也就是说，当我们持续获得足够的优质睡眠时，它往往会让我们处于这个连续体的中间。

Sleep deprivation does exactly the opposite.

睡眠不足则恰恰相反。

It pulls us apart.

它让我们分开。

And when I say pulls us apart, that's not a real term.

当我说让我们分开时，这不是一个真正的词。

What it does is it tends to make that continuum less concave, right, less bowl-shaped and more convex, more hill-shaped, if not a peak mountain shape, where it drops us to one side or the other.

它的作用是使连续体变得不那么凹，右，碗状，而更加凸，更像山丘形状，如果不是峰山形状，它会把我们带到一侧或另一侧。

In addition, a meditative practice done regularly, because it can allow us to become more interoceptively aware, or it can allow us to become more exteroceptively aware, which is really just another form of dissociation.

此外，定期进行冥想练习，因为它可以让我们变得更加内感受意识，或者它可以让我们变得更加外感受意识，这实际上只是另一种形式的解离。

Again, dissociation isn't always bad, provided it's not at the extreme.

再说一次，分离并不总是坏事，只要它不是极端的。

A meditative practice can actually teach us to deliberately move along this continuum.

冥想练习实际上可以教会我们有意识地沿着这个连续体前进。

So this is something, again, that hasn't been discussed a whole lot in the literature.

因此，这也是文献中尚未进行大量讨论的问题。

It's been discussed, I should say, in pieces in different literatures.

我应该说，不同的文献中都对此进行过讨论。

If you look in the clinical psychiatry literature, there's a wonderful collection of studies and reviews that will say that interoceptive awareness is terrific, except for the person that is so aware of their internal functioning that they are not able to engage in the world.

如果你看一下临床精神病学文献，就会发现有大量的研究和评论会说，内感受意识非常好，除非那些非常了解自己的内部功能而无法融入世界的人。

Similarly, you'll find a beautiful literature, research and clinical literature, that will say that dissociation is terrible in the case of trauma.

同样，你会发现一些美丽的文献、研究和临床文献，它们会说在创伤的情况下分离是可怕的。

In fact, it can put people in positions of repeating a behavior over and over that's damaging to them, but because they can disengage or they're dissociated from it, that they continue the behavior.

事实上，它可以让人们一遍又一遍地重复某种对他们有害的行为，但因为他们可以脱离或脱离这种行为，所以他们会继续这种行为。

Or dissociation can be very adaptive and beneficial if it allows people, for instance, to create some narrative distancing, so they're not getting pulled into every argument.

或者，如果分离允许人们创造一些叙事距离，这样他们就不会卷入每一个争论，那么它就可以是非常适应性和有益的。

Or if someone screams at them, they don't necessarily think that it's their fault.

或者，如果有人对他们尖叫，他们不一定认为这是他们的错。

They are able to say, "Hey, wait." Use their prefrontal cortex and say, "Hey, wait.

他们可以说：“嘿，等等。”使用他们的前额叶皮层说：“嘿，等等。

Just because you're upset does not mean that I did something wrong.

仅仅因为你不高兴并不意味着我做错了什么。

Let's look at the evidence rationally." Okay?

让我们理性地看待证据。”好的？

So in thinking about the positive effects of meditation on mood, there are two aspects that are important.

因此，在思考冥想对情绪的积极影响时，有两个方面很重要。

The first one we talked about earlier, which is being present to one's experience correlates with increased happiness.

我们之前谈到的第一个，即呈现一个人的经历与增加幸福感相关。

Having your mind wander, having your default mode network be one of mind wandering, actually is correlated with being more unhappy.

让你的心神不定，让你的默认模式网络成为一种心神不定的网络，实际上与更加不快乐有关。

That was the earlier study that we talked about, that study published in "Science." Now, of course, meditation can make us more present, but if we do not pay attention to whether or not we are becoming more present to interoception or exteroception, that is to interoception or dissociation, and we don't pay attention to whether or not our bias is one of dissociation versus interoception, we don't know where we are in the continuum, well, then the meditation actually can make things worse, not better.

这是我们之前讨论过的一项研究，该研究发表在《科学》杂志上。现在，当然，冥想可以让我们更加临在，但如果我们不注意我们是否变得更加临在于内感受或外感受，即内感受或分离，并且我们不注意我们的偏见是否是分离与内感受之一，我们不知道我们处于连续体中的哪个位置，那么冥想实际上会让事情变得更糟，而不是更好。

In other words, if you're somebody who has a tremendous amount of interoceptive awareness, well then meditating on your internal state may not be good, and actually there's some evidence that it may actually be bad.

换句话说，如果你是一个拥有大量内感受意识的人，那么冥想你的内部状态可能不会好，而且实际上有一些证据表明它实际上可能不好。

I'll give you one little tiny example.

我给你举一个小例子。

I've talked about this previously in the podcast, but in that very study from Wendy Suzuki's lab showing that 13 minute a day meditation is beneficial for focus, mood, et cetera, it's also very clear that for a number of people that do that typical third eye meditation for 13 minutes a day, if they do that too close to sleep or when they want to go to sleep, they have a hard time falling asleep.

我之前在播客中谈到过这一点，但温迪·铃木实验室的研究表明，每天 13 分钟冥想对注意力、情绪等都有好处，而且很明显，对于许多每天进行 13 分钟典型第三眼冥想的人来说，如果他们在睡前或想睡觉时进行冥想，他们就很难入睡。

Which makes perfect sense because they are becoming more interoceptively aware.

这是完全有道理的，因为他们变得更加内感受意识。

They are ramping up their level of focus.

他们正在提高注意力。

A meditation practice typically is a focus and refocus practice, and falling asleep involves turning off your thoughts and your focus and focusing purely on sensation, and then your thoughts kind of fragment and you drift off to sleep.

冥想练习通常是一种集中注意力和重新集中注意力的练习，入睡需要关闭你的思想和注意力，纯粹专注于感觉，然后你的思想就会碎片化，你就会进入梦乡。

This is why I'm a big fan of using non-sleep deep rest or yoga nidra.

这就是为什么我非常喜欢使用非睡眠深度休息或瑜伽休息术。

We will provide links to non-sleep deep rest and yoga nidra protocols.

我们将提供非睡眠深度休息和瑜伽休息疗法的链接。

I've talked about them on the podcast before.

我之前在播客上谈到过它们。

But those protocols are not meditation per se.

但这些协议本身并不是冥想。

They tend to have people defocus.

它们往往会让人分散注意力。

They are anti-focus practices, whereas meditation tends to be a focusing practice.

它们是反聚焦练习，而冥想往往是一种聚焦练习。

Along those lines, a meditation practice that is one that is exteroceptively biased, where you focus on things that are outside your body, can be wonderful for somebody who tends to focus too much on their inner landscape and their inner narrative, et cetera.

沿着这些思路，一种具有外感受性偏见的冥想练习，即专注于身体之外的事物，对于那些倾向于过多关注自己的内心景观和内心叙事等的人来说可能是美妙的。

It can help get them out of their head and body, which can be very beneficial.

它可以帮助他们摆脱头脑和身体的束缚，这是非常有益的。

But for people that are not in touch with their emotions, aren't in touch with how they feel, it actually can drive them down the exact path that's wrong for them.

但对于那些不了解自己的情绪、不了解自己的感受的人来说，它实际上可能会让他们走上一条不适合他们的道路。

So today's discussion is about meditation, and we want to make sure that we are parsing meditation in a rational way that matches the neural circuitry involved, and more importantly, for sake of practical purposes, that you are asking yourselves the right question.

所以今天的讨论是关于冥想的，我们希望确保我们以一种与所涉及的神经回路相匹配的理性方式解析冥想，更重要的是，为了实用目的，你问自己正确的问题。

Are you interoceptively or exteroceptively biased?

你有内感受性偏见还是外感受性偏见？

Do you tend to dissociate or do you tend to sort of feel everything in a big way, right?

你是否倾向于游离，或者你是否倾向于以一种大的方式感受一切，对吧？

I've heard this term of hypersensitive people or things of that sort, and some of those are clinical terms, some of them are not.

我听说过这个术语，指的是高度敏感的人或类似的事物，其中一些是临床术语，另一些则不是。

But you need to assess this, and you also need to assess where you happen to be at on a given day, which will be dictated, of course, by how well you slept, life experience, et cetera.

但你需要评估这一点，你还需要评估你在某一天所处的位置，当然，这取决于你的睡眠质量、生活经历等。

So this interoceptive to dissociative continuum is one that you need to address prior to any meditative practice.

因此，在任何冥想练习之前，你都需要解决这种从内感受到解离的连续体。

And again, the solution or the answer of what to do in response to your answer Of whether or not you are more inward-focused or outward-focused, again, it's very simple.

再说一遍，根据你的答案做什么的解决方案或答案无论你是更注重内向还是更注重外向，同样，这非常简单。

Just do the opposite of where your bias lies.

只要做与你的偏见相反的事情即可。

That is, if you're tilted towards interoception, do an exteroceptive focus practice.

也就是说，如果您倾向于内感受，请进行外感受焦点练习。

If you are more dissociative and you're-- That sounds sort of pejorative.

如果你更加分裂并且你——这听起来有点贬义。

It sounds bad, right?

听起来很糟糕，对吧？

But again, if you are somebody who's more focused on events outside your body and you want to gain more interoceptive awareness and feeling state, if you will, well, then you want to do a practice that's third eye center practice or breathing-focused.

但同样，如果你是一个更关注身体之外的事件的人，并且你想要获得更多的内感受意识和感觉状态，如果你愿意，那么你想要进行第三只眼中心练习或专注于呼吸的练习。

One of the reasons that many people meditate is that they've heard before, or they've experienced, that meditation can replace sleep or can reduce one's overall sleep need.

许多人冥想的原因之一是他们以前听说过或经历过冥想可以代替睡眠或可以减少一个人的整体睡眠需求。

So that's an interesting set of questions, and it's one that I dove into the literature to pursue an answer to.

这是一组有趣的问题，我深入研究文献来寻求答案。

And I came up with an answer that was, frankly, a little bit complicated on the face of it, but boils down to some very simple protocols that I think any and all of us can leverage in order to sleep better and maybe even reduce the total amount of sleep that we need.

我想出了一个答案，坦率地说，表面上有点复杂，但可以归结为一些非常简单的方案，我认为我们所有人都可以利用这些方案来睡得更好，甚至可能减少我们所需的总睡眠时间。

Something that I think most people would want.

我认为大多数人都想要的东西。

I realize that we all probably should enjoy sleeping.

我意识到我们都应该享受睡眠。

I certainly do, but that it's hard to get enough sleep.

我当然知道，但很难获得足够的睡眠。

And wouldn't it be wonderful, for instance, to be able to get by on a little less sleep and still feel alert and rested?

例如，能够在少睡一点的情况下仍然保持警觉和休息，这不是很棒吗？

First of all, I want to point to the recent study, and again, this is one that I've raised a few times, and we'll post a link to it, entitled "Brief Daily Meditation Enhances Attention, Memory, Mood, and Emotion Regulation in Non-Experienced Meditators." This is the work, again, from Wendy Suzuki, who was a guest on the Huberman Lab podcast, who is now the Dean of Arts and Sciences at New York University and has run a laboratory focused on memory for a long time, is a terrific neuroscientist and researcher and teacher, et cetera, and was a terrific guest on the podcast.

首先，我想指出最近的一项研究，同样，这是我多次提出的一项研究，我们将发布一个链接，标题为“每日简短冥想增强非经验冥想者的注意力、记忆力、情绪和情绪调节”。这又是温迪·铃木的作品，她是胡伯曼实验室播客的嘉宾，现任纽约大学文理学院院长，长期经营一个专注于记忆的实验室，是一位出色的神经科学家、研究员和教师等等，也是播客的出色嘉宾。

I keep returning to this paper because they used so many measures, and they were very thorough, and the results were really interesting.

我不断地回顾这篇论文，因为他们使用了很多措施，而且非常彻底，结果也非常有趣。

Again, this is the 13-minute-a-day guided meditation session.

同样，这是每天 13 分钟的引导冥想课程。

I should just mention that the control group in this study listened to a podcast for 13 minutes that did not improve attention, memory, mood, emotion regulation, et cetera, as much as meditation did.

我只想提一下，这项研究中的对照组听了 13 分钟的播客，但并没有像冥想那样改善注意力、记忆力、情绪、情绪调节等。

Which is not to say that podcasts aren't useful.

这并不是说播客没有用。

I won't mention which podcast they use.

我不会提及他们使用哪个播客。

Unfortunately, it was not the Huberman Lab podcast, which I like to think at least increases understanding of certain key concepts of science and science-based tools.

不幸的是，这不是胡伯曼实验室的播客，我认为它至少可以增加对科学和基于科学的工具的某些关键概念的理解。

You're welcome to look at the paper and see which podcast they used.

欢迎您查看这篇论文，看看他们使用了哪个播客。

It's quite a well-known podcast, which is an interesting podcast, but it didn't change the brain in any fundamental way in this 13-minute session, whereas 13 minutes of daily meditation did.

这是一个相当著名的播客，这是一个有趣的播客，但在这个 13 分钟的课程中，它并没有从根本上改变大脑，而每天 13 分钟的冥想却可以。

And again, something I mentioned earlier but very important to reemphasize now, is that they mentioned that if people in the experiment meditated too close to bedtime, they had trouble sleeping.

再说一次，我之前提到过但现在需要再次强调的非常重要的是，他们提到如果实验中的人在接近就寝时间进行冥想，他们就会难以入睡。

Again, which makes sense because meditation, at least in its most common form and the form used in this paper, is a focusing and refocusing exercise.

同样，这是有道理的，因为冥想，至少以其最常见的形式和本文中使用的形式，是一种聚焦和重新聚焦的练习。

Falling asleep involves focusing less.

入睡意味着注意力减少。

There are other studies, however, that have shown or that asserted, rather, that doing two 20-minute sessions per day of meditation can reduce the need for sleep.

然而，还有其他研究表明或断言，每天进行两次每次 20 分钟的冥想可以减少睡眠需求。

Those results are debated.

这些结果存在争议。

First of all, understanding what sleep need is, is very individual, and determining what people can manage on, meaning some people can manage to get by with six hours of sleep but would do better with eight.

首先，了解什么是睡眠需求是因人而异的，并确定人们可以做到什么，这意味着有些人可以睡六个小时，但睡八个小时会更好。

Some people would actually manage probably better in terms of focusing and alertness if they slept a little bit less because they might be waking up midway through a sleep cycle.

有些人如果睡得少一点，实际上在注意力和警觉性方面可能会更好，因为他们可能会在睡眠周期中途醒来。

If you want to learn more about this, you can check out any one of three different episodes that we've done.

如果您想了解更多信息，您可以查看我们已经完成的三个不同剧集中的任何一集。

One is Master Your Sleep.

一是掌握你的睡眠。

You can find that at hubermanlab.com.

您可以在 hubermanlab.com 上找到该信息。

Everything is timestamped in that episode.

一切都在那一集中打上了时间戳。

The other is Perfect Your Sleep.

另一个是完美你的睡眠。

And then, of course, we've done episodes on sleep with expert guests like Dr. Matthew Walker from UC Berkeley.

当然，我们还与来自加州大学伯克利分校的马修·沃克博士等专家嘉宾一起制作了有关睡眠的剧集。

All of those can be found at hubermanlab.com in all formats.

所有这些都可以在 hubermanlab.com 上以各种格式找到。

They're all timestamped.

它们都带有时间戳。

With that said, this assertion that has been made many times over, and certainly in the popular press, that regular meditation can reduce one's overall sleep need, is controversial for the following reason.

话虽如此，经常冥想可以减少一个人整体睡眠需求的说法已经被多次提出，当然在大众媒体上也如此，但由于以下原因而存在争议。

Some groups find that indeed that is the case, and the interpretation is that the stress reduction that's brought about by regular meditative practice, and in this case, very regular, tends to be one or more, typically two 20-minute per day meditation sessions.

一些团体发现情况确实如此，其解释是，定期冥想练习（在这种情况下，非常定期）所带来的压力减轻往往是一次或多次，通常是每天两次每次 20 分钟的冥想课程。

That's quite a lot, I think, for most people.

我认为，对于大多数人来说，这已经相当多了。

If you think about 40 minutes, isn't that much time overall, but very few people will stick to that twice-a-day, 20-minute meditation practice very consistently.

如果你想想 40 分钟，总体来说并没有那么多时间，但很少有人会坚持每天两次、每次 20 分钟的冥想练习。

Well, the idea is that the stress reduction, which is clear and not debated, brought about by that type of meditation practice, is good at offsetting some of the cortisol increases associated with reduced sleep and leading people to be able to function cognitively and physically better on reduced sleep than they would had they not been doing the meditation practice.

嗯，这个想法是，这种类型的冥想练习所带来的压力减轻，这是显而易见的，没有争议的，可以很好地抵消一些与睡眠减少相关的皮质醇增加，并使人们在睡眠减少时能够比不进行冥想练习时更好地认知和身体机能。

So the simple way of putting this is that if people meditate regularly, that's reducing stress.

简而言之，如果人们定期冥想，就会减轻压力。

The reduction in stress is reducing cortisol.

压力的减少会减少皮质醇。

Again, cortisol is healthy, but it should be restricted to the early part of the day.

同样，皮质醇是健康的，但应该限制在一天的早些时候。

You don't want too many peaks in cortisol, especially not late in the day.

您不希望皮质醇出现太多峰值，尤其是在一天的晚些时候。

By meditating, you get the healthy pattern of cortisol release.

通过冥想，您可以得到健康的皮质醇释放模式。

You sort of inoculate yourself somewhat against the unhealthy pattern of cortisol release, and as a consequence, either the sleep that people get is deeper and/or the total amount of sleep that they need is reduced Now, a lot of people took that result and interpreted it as saying, well, if you can't sleep, then you can just meditate.

你在某种程度上让自己免受皮质醇释放的不健康模式的影响，结果，要么人们的睡眠更深，要么他们需要的睡眠总量减少。现在，很多人接受了这个结果，并将其解释为：好吧，如果你睡不着，那么你就可以冥想。

So one night you don't sleep or you have trouble sleeping, you just meditate the next day and you'll be fine.

所以有一天晚上你不睡觉或者睡不好觉，第二天你只要冥想就可以了。

Well, certainly that is not supported by the literature.

嗯，这当然没有得到文献的支持。

However, there is a practice, and again, it's one that I've talked about on this podcast many times before, but if you haven't heard me talk about it, there's a practice called yoga nidra, which literally means yoga sleep.

然而，有一种练习，我之前在这个播客上多次谈到过这种练习，但如果你还没有听我谈论过，有一种练习叫做瑜伽休息术，字面意思是瑜伽睡眠。

It is a practice of doing not so much a focus meditation, but more of a body scan, focusing on the sensation of the body and actually trying to turn off that prefrontal cortex or reduce its activity.

与其说这是一种专注冥想的练习，不如说是一种身体扫描，专注于身体的感觉，并实际上试图关闭前额叶皮层或减少其活动。

Yoga nidra scripts can be found on YouTube and elsewhere.

瑜伽休息术脚本可以在 YouTube 和其他地方找到。

They are paralleled by a similar practice that I've talked a lot about called NSDR or non-sleep deep rest.

它们与我多次谈论过的类似做法（NSDR 或非睡眠深度休息）并行。

I put one out into the world, a short one that's 10 minutes long.

我向世界发布了一篇，一篇 10 分钟长的短篇。

You can just simply go to YouTube and put in NSDR and my last name, Huberman.

您只需前往 YouTube 并输入 NSDR 和我的姓氏 Huberman 即可。

There's one there.

那里有一个。

Again, all of this is completely zero cost.

再次强调，所有这一切都是完全零成本的。

Yoga nidra and NSDR have been shown in a fair number of studies, not as many as been done on traditional meditation, or I should say third eye-centered meditation or mindfulness meditation, but have been shown to replenish levels of certain neuromodulators like dopamine and reduce cortisol, reduce a stress hormone at least as much, and by my read of the literature, significantly more than with traditional meditation.

瑜伽休息术和 NSDR 已在相当多的研究中得到证实，虽然不像传统冥想那样多，或者我应该说第三眼中心冥想或正念冥想，但已被证明可以补充某些神经调节剂（如多巴胺）的水平，并减少皮质醇，至少减少压力激素，并且根据我阅读的文献，明显比传统冥想更多。

And there's a nice paper that we will provide a link to, which is entitled, "Yoga Nidra Practice Shows Improvement in Sleep in Patients with Chronic Insomnia: A Randomized Controlled Trial."

我们将提供一篇很好的论文的链接，其标题是“瑜伽休息术练习显示慢性失眠患者睡眠的改善：一项随机对照试验”。

Basically, this study looks at, as the title suggests, people with chronic insomnia, although the results certainly carry over or would carry over for people who don't have insomnia.

基本上，正如标题所暗示的那样，这项研究着眼于患有慢性失眠的人，尽管结果肯定会延续或将延续到没有失眠的人身上。

The key result I believe in this paper, although there are many, is that, quote, "salivary cortisol reduced statistically significantly after yoga nidra." What do I mean by that?

我相信这篇论文的关键结果（尽管有很多）是，“在瑜伽休息术之后，唾液皮质醇在统计上显着减少”。我这么说是什么意思？

There was a statistically significant reduction in cortisol levels, the stress hormone, immediately after the yoga nidra practice that we believe would be paralleled by a very similar, if not equivalent practice of NSDR.

瑜伽休息术练习后，皮质醇水平（压力荷尔蒙）立即出现了统计上显着的降低，我们相信，与 NSDR 练习非常相似（如果不是等效）的情况也同样如此。

NSDR is a lot like yoga nidra, but removes a lot of the, let's just call it the sort of mystical language and the intentions.

NSDR 很像瑜伽休息术，但删除了很多，让我们称之为神秘的语言和意图。

It focuses more on the physiology and the body scans.

它更注重生理学和身体扫描。

I want to acknowledge that yoga nidra has been around for thousands of years and was certainly there before NSDR.

我想承认瑜伽休息术已经存在了数千年，并且肯定在 NSDR 之前就已经存在了。

I also want to acknowledge that, and this was brought up also in altered traits, that sometimes language can be a barrier toward people embracing practices.

我还想承认，有时语言可能成为人们接受实践的障碍，这也是在改变的特征中提出的。

In fact, this was recognized by Jon Kabat-Zinn when he created what he called mindfulness-based stress reduction practices or MBSR, which was simply mindfulness meditation to reduce stress, but he called it MBSR, mindfulness-based stress reduction as a way to bring it into the clinics that would otherwise perhaps be averse to something called mindfulness meditation.

事实上，Jon Kabat-Zinn 在创建他所谓的基于正念的减压实践或 MBSR 时就认识到了这一点，这只是用于减轻压力的正念冥想，但他称之为 MBSR，即基于正念的减压方法，作为将其带入诊所的一种方式，否则可能会反对所谓的正念冥想。

Again, this gets more to the sociology and the cultural aspects than it does to any specific utility of one practice versus another.

同样，这更多地涉及社会学和文化方面，而不是一种实践相对于另一种实践的任何具体效用。

Here's the takeaway point.

这是要点。

If you want to get better at falling and staying asleep or falling back asleep if you wake up in the middle of the night, or if you are generally challenged with sleep issues, an excellent behavioral practice for which there are terrific data, meaning data that show that a stress hormone, cortisol, can be significantly reduced, as well as certain neurotransmitters can be replenished, as well as, and this is key and covered in this paper that I mentioned a few moments ago on yoga nidra, that the total amount of sleep that you need can be reduced at least somewhat.

如果你想更好地入睡和保持睡眠，或者在半夜醒来时重新入睡，或者如果你普遍面临睡眠问题，这是一种很好的行为练习，有很好的数据，这意味着数据表明压力荷尔蒙、皮质醇可以显着减少，并且可以补充某些神经递质，而且这是关键，并且在我刚才提到的关于瑜伽休息术的这篇文章中也有介绍，你需要的总睡眠量可以至少有所减少。

Well then, yoga nidra or an NSDR practice done, frankly, any time of day, is going to be beneficial.

那么，坦率地说，一天中任何时候进行瑜伽休息术或 NSDR 练习都会有益。

Whereas if your goal, I believe, is to increase your ability to focus, to improve your mood, and perhaps most importantly, to be able to maneuver yourself in a deliberate way along that interoceptive, exteroceptive, or interoceptive dissociative continuum that we've talked about so much, and to really shift your default mode network from one of being a mind wander to somebody who can focus and who, frankly, is happier, well then a more traditional third eye center-typed meditation or a more traditional exteroceptive-focused meditation would be beneficial.

然而，我相信，如果你的目标是提高你的专注能力，改善你的情绪，也许最重要的是，能够以一种刻意的方式操纵自己沿着我们已经讨论过的内感受、外感受或内感受解离连续体，并真正将你的默认模式网络从一个走神的人转变为一个可以集中注意力的人，坦率地说，是一个更快乐的人，那么那么那么就比更传统的第三眼中心型冥想或更传统的专注于外感受的冥想会是有益的。

Again, which one of those you choose, either focusing inward or focusing on a point outside of you, again, should be dictated by whether or not you tend to be interoceptively biased or exteroceptively biased.

同样，你选择哪一个，无论是关注内在还是关注你之外的一点，应该取决于你是否倾向于内感受偏见或外感受偏见。

But if you want to get better at sleeping, you want to get better at falling asleep, and you want to replace sleep that you've lost, I put that in quotes so that my colleagues like Matthew Walker don't come after me with a-- What would you come after me with, Matt?

但是，如果你想提高睡眠质量，你想更好地入睡，你想弥补你失去的睡眠，我把它放在引号中，这样我的同事，比如马修·沃克，就不会用——你会用什么来追随我，马特？

Probably with an alarm clock and, I don't know, blankets and a pillow or something of that sort.

可能有闹钟，还有，我不知道，毯子和枕头之类的。

In all seriousness, it's very clear that replacing sleep that we've lost is an area of research that's still active and ongoing, but NSDR and yoga nidra are very promising, if not downright useful for replacing sleep that you've lost.

严肃地说，很明显，补充我们失去的睡眠是一个仍然活跃且正在进行的研究领域，但 NSDR 和瑜伽休息术对于补充我们失去的睡眠来说即使不是完全有用，也是非常有前途的。

Certainly, the small amount of data that exists now point to the fact that they are, not the least of which is a beautiful study published out of Scandinavia showing that a 30-minute yoga nidra, AKA NSDR practice, can replenish levels of dopamine, which puts people in a position to be more action-oriented and focused, et cetera, when they come out of the yoga nidra.

当然，现在存在的少量数据表明它们确实如此，其中最重要的是斯堪的纳维亚半岛发表的一项出色的研究表明，30 分钟的瑜伽休息术（又名 NSDR 练习）可以补充多巴胺水平，这使人们在摆脱瑜伽休息术后能够更加注重行动和集中注意力，等等。

So certainly, very useful practice.

当然，这是非常有用的练习。

It's a form of meditation.

这是冥想的一种形式。

We could call it meditation-ish, but yoga nidra and NSDR are not typically what people think about when we talk about meditation.

我们可以称之为冥想式的，但当我们谈论冥想时，人们通常不会想到瑜伽休息术和 NSDR。

Of course, this is an episode about meditation.

当然，这是关于冥想的一集。

The reason I bring up yoga nidra and NSDR is that many people meditate to enhance their sleep ability to reduce their total amount of sleep need.

我之所以提到瑜伽休息术和NSDR，是因为很多人通过冥想来增强睡眠能力，从而减少总的睡眠需求量。

It appears that meditation is probably not ideal for that in comparison to yoga nidra and NSDR, but meditation is excellent, if not superb, for adjusting the default mode network toward more happiness by being more mindful and present, and for placing oneself in that healthy model of interoceptive dissociative Continuum.

与瑜伽休息术和 NSDR 相比，冥想似乎并不理想，但冥想即使不是极好的，也是极好的，因为它可以通过更加正念和当下来调整默认模式网络以获得更多幸福，并将自己置于内感受解离连续体的健康模型中。

So we've covered a lot of information, and I like to think that I've given you some key decisions to make in developing a meditative practice.

我们已经介绍了很多信息，我想我已经为您提供了一些在发展冥想练习时需要做出的关键决定。

The most important one, of course, being what will you do regularly?

当然，最重要的一个是你经常做什么？

And maybe you're somebody who just answers that question by saying, "Look, I'm not going to meditate regularly.

也许你会这样回答这个问题：“听着，我不会定期冥想。

I just want to do the thing that's going to allow me to feel rested when I'm tired, and that is going to allow me to adjust my state of mind when I'm not where I want to be, for whatever reason.

我只想做一些能让我在疲倦时感到休息的事情，并且当我出于某种原因不在我想去的地方时，这将使我能够调整自己的心态。

Too anxious or too exhausted, et cetera." And for those people, I would say a practice like NSDR or Yoga Nidra will be immensely beneficial, as will a more traditional form of meditation.

太焦虑或太疲惫等等。”对于这些人来说，我想说像 NSDR 或瑜伽休息术这样的练习将非常有益，更传统的冥想形式也是如此。

I also want to just remind everybody that an app that guides meditation, also with some information and some intention-setting, such as the Waking Up app from Sam Harris, can be immensely beneficial.

我还想提醒大家，一个指导冥想的应用程序，还有一些信息和一些意图设置，例如 Sam Harris 的唤醒应用程序，可能会非常有益。

I've certainly found it to be beneficial.

我当然发现它是有益的。

I know millions of other people have as well.

我知道还有数百万人也有同样的经历。

So I encourage you to check that out.

所以我鼓励你检查一下。

We've talked about determining where you are on these continuums of interoception and exteroception in order to dictate what particular type of meditation practice you should do in a given moment.

我们已经讨论过确定你在内感受和外感受连续体中的位置，以便决定你在特定时刻应该进行哪种特定类型的冥想练习。

Whether or not you should focus your vision inward with eyes closed or focus your vision and your attention outward, being a key component.

无论您应该闭上眼睛将视线集中在内部，还是将您的视线和注意力集中在外部，这是一个关键组成部分。

Whether or not you should do cyclic breathing, which will allow your focus to be off your breathing somewhat easier than if you do non-cyclic breathing, if you're doubling up on inhales or exhales.

您是否应该进行循环呼吸，如果您加倍吸气或呼气，这将使您比非循环呼吸更容易将注意力从呼吸上转移开。

Whether or not your breathing is going to be natural or not.

您的呼吸是否自然。

And of course, you need to determine whether or not your meditation practice is designed to enhance your level of focus or to relax you.

当然，您需要确定您的冥想练习是否旨在增强您的注意力或放松您。

I would say that if it's designed to enhance your level of focus, that doesn't necessarily mean that it won't be relaxing.

我想说的是，如果它的目的是提高你的注意力水平，那并不一定意味着它不会放松。

You could do slow cadence breathing, third eye meditation, it can be very relaxing, and yet it's a focus and refocus practice.

你可以进行缓慢的节奏呼吸、第三只眼冥想，它可以非常放松，但它是一种集中和重新集中的练习。

Whereas something like Yoga Nidra and NSDR is going to be more along the lines of replenishing yourself, replacing sleep that you've lost, or maybe even reducing your sleep need.

而像瑜伽休息术和 NSDR 这样的方法更多的是为了补充能量，补充你失去的睡眠，甚至可能减少你的睡眠需求。

On previous podcasts, I've talked about hypnosis, in particular, the episode with Dr. David Spiegel, our associate chair of psychiatry.

在之前的播客中，我谈论过催眠，特别是与我们精神病学副主任大卫·斯皮格尔博士的那一集。

I don't want to get into hypnosis now, but just understand that hypnosis is distinct from breathwork, from Yoga Nidra, from NSDR, and from meditation, even though it includes some of those components, like focusing your attention.

我现在不想讨论催眠，但要明白催眠与呼吸、瑜伽休息术、NSDR 和冥想不同，尽管它包括其中的一些组成部分，比如集中注意力。

It involves actually directing your visual attention outward then inward to go into the hypnosis.

它实际上涉及将你的视觉注意力向外然后向内引导以进入催眠状态。

It involves some breathing of a particular kind.

它涉及某种特定类型的呼吸。

It involves a specific imagery, et cetera.

它涉及特定的图像等等。

But hypnosis is distinct because hypnosis is really designed to fix or address a specific problem.

但催眠是不同的，因为催眠实际上是为了解决或解决特定问题而设计的。

Whereas meditation, NSDR, Yoga Nidra, et cetera, typically are not.

而冥想、NSDR、瑜伽休息术等通常不是。

They can help fix problems such as anxiety, sleep issues, et cetera, but they generally are not directed toward a particular line of thinking.

它们可以帮助解决焦虑、睡眠问题等问题，但它们通常不针对特定的思维方式。

They can be, but typically they are not.

它们可以是，但通常不是。

Whereas hypnosis almost always, especially in the clinical context, not stage hypnosis, but the clinical context for which there's a lot of research to show it can, for instance, help with quitting smoking, literally a quadrupling of the effectiveness for smoking cessation with something like the Reveri app than if people just try and go cold turkey, or for reducing insomnia or for reducing pain or for any number of things, including trauma, et cetera.

而催眠几乎总是如此，尤其是在临床背景下，不是阶段性催眠，而是临床背景，有很多研究表明它可以帮助戒烟，例如，使用 Reveri 应用程序戒烟的效果实际上是人们尝试突然戒烟的四倍，或者减少失眠或减轻疼痛或任何其他事情，包括创伤等。

Hypnosis is really great at dealing with specific issues and problems and tackling those.

催眠确实非常适合处理特定的问题和问题。

Meditation tends to be focused on other things, no pun intended.

冥想往往集中在其他事情上，没有双关语的意思。

I'm guessing some of you are probably wondering where to start, or if you're already an avid meditator, where to go with all this information.

我猜你们中的一些人可能想知道从哪里开始，或者如果您已经是一个狂热的冥想者，那么应该从哪里开始了解所有这些信息。

For that reason, I just wanted to offer you a particular form of meditation that incorporates all of the features that I've talked about up until now in a single meditation practice.

出于这个原因，我只是想为您提供一种特殊的冥想形式，它在一次冥想练习中融合了我到目前为止所讨论的所有功能。

And it's a meditation practice that, for lack of a better name, I called STB, or space-time bridging, and the time component has to do with a very simple fact, which is when we focus our attention, visual attention, or otherwise, on things close to or within our body, we tend to be fine-slicing time.

这是一种冥想练习，由于没有更好的名字，我称之为 STB，或时空桥接，时间成分与一个非常简单的事实有关，那就是当我们将注意力、视觉注意力或其他方式集中在靠近或在我们身体内的事物上时，我们往往会精细地切割时间。

You can sort of think of your breath as more or less the second hands on your clock of existence.

你可以把你的呼吸想象成你存在的时钟上的秒针。

Whereas when we tend to focus on things far away from us, we tend to parse or carve up time within bigger bins.

然而，当我们倾向于关注远离我们的事物时，我们倾向于在更大的垃圾箱中解析或分配时间。

If you've ever seen an airplane flying at a distance, it looks like it's moving very slowly.

如果您曾经见过一架飞机在远处飞行，您会发现它的移动速度非常缓慢。

If you were right up next to that airplane, it's probably going 500 or 600 miles an hour.

如果你就在那架飞机旁边，它的时速可能是 500 或 600 英里。

It would go by very quickly.

时间会过得很快。

This is not a coincidence.

这并非巧合。

Believe it or not, how you slice the time domain of your life and your experience has everything to do with your vision, and the closer things are, the more finely you slice up time.

不管你信不信，你如何划分你的生活和你的经历的时间域与你的视野密切相关，而且距离越近的事物，你对时间的划分就越精细。

The more closely your attention is placed on yourself, the more closely you slice up time.

你的注意力越集中在自己身上，你的时间就越紧凑。

If you focus your visual attention very far, or you think about the other side of the world, for instance, and you envision that, well, then you're actually slicing time more broadly.

例如，如果你将视觉注意力集中得很远，或者你想到世界的另一边，并且你设想到这一点，那么你实际上是在更广泛地切割时间。

Hopefully, that makes sense.

希望这是有道理的。

Fine slicing would be like slow motion, higher frame rate.

精细切片就像慢动作，更高的帧速率。

Looking in the distance, you're actually taking bigger time bins.

眺望远方，你实际上占用了更大的时间段。

So even though things look like they're moving more slowly, it's because your fidelity, your precision of measuring time is actually not as good.

因此，即使事情看起来进展得更慢，那是因为你的保真度，你测量时间的精度实际上没有那么好。

It's as if you only have the hours hand on the clock, so it seems like it moves very slowly.

就好像时钟上只有时针，所以看起来它走得很慢。

Hopefully, that makes sense to you.

希望这对你有意义。

So there's a meditation practice that I call space-time bridging that incorporates everything that I've talked about today.

因此，有一种冥想练习，我称之为时空桥接，它包含了我今天讨论的所有内容。

It balances interoception and exteroception.

它平衡内感受和外感受。

It balances interoception and dissociation, and it crosses the various time domains that the brain can encompass using vision.

它平衡内感受和解离，并且跨越大脑可以使用视觉涵盖的各个时域。

And it's a very simple meditation.

这是一个非常简单的冥想。

It's one that I've been doing for years, and it's one that we're starting to do some research on, but I'm just going to share with you because I think it's actually quite fun and can be quite informative.

这是我多年来一直在做的一件事，也是我们开始做一些研究的一件事，但我只是想与你们分享，因为我认为它实际上非常有趣并且可以提供很多信息。

In fact, people have told me that it can even lead to some interesting insights, both during the meditation and outside the meditation.

事实上，人们告诉我，无论是在冥想期间还是冥想之外，它甚至可以带来一些有趣的见解。

It's very simple.

这很简单。

What you do, ideally, you would do this outside or at a window, but what you do is you essentially close your eyes.

理想情况下，你会在外面或窗边做这件事，但你所做的实际上是闭上眼睛。

I'm not going to do this now.

我现在不打算这样做。

I'm not going to close my eyes and do the meditation, but I'll describe it.

我不会闭上眼睛进行冥想，但我会描述它。

You close your eyes and you focus your attention either on your third eye center or your breathing, and you try and put 100% of your perceptual awareness onto your breathing or your third eye center for the duration of three breaths.

你闭上眼睛，将注意力集中在你的第三眼中心或你的呼吸上，并尝试在三次呼吸的持续时间内将 100% 的知觉意识放在你的呼吸或你的第三眼中心上。

Okay?

好的？

So you're 100% or trying to be 100% in interoception.

所以你已经 100% 或试图 100% 内感受。

Then you open your eyes, you focus on the surface of your body someplace.

然后你睁开眼睛，将注意力集中在身体表面的某个地方。

I find that holding out my hand at sort of arm's distance and focusing on the palm of my hand, and focusing there visually.

我发现将我的手伸出一臂距离，然后将注意力集中在我的手掌上，并在视觉上聚焦在那里。

So I'm splitting my attention now between my hand, and I'm also going to pay attention to my breath for the duration of three full inhales and exhales, while also focusing on my hand.

所以我现在将注意力分散在我的手上，我还将在三个完整的吸气和呼气期间注意我的呼吸，同时也将注意力集中在我的手上。

So you're splitting interoception and exteroception as best you can, about 50/50.

所以你要尽可能地将内感受和外感受分开，大约是 50/50。

Then you subsequently look at some location in your immediate environment, maybe 10, 15 feet away, and you focus your attention on that location while also splitting your attention so that you're still paying attention to your breathing.

然后，您随后查看周围环境中的某个位置，可能是 10、15 英尺远，然后将注意力集中在该位置，同时分散注意力，以便仍然关注自己的呼吸。

You do that for the duration of three breaths.

你这样做了三个呼吸的时间。

But now you are in exteroception and interoception.

但现在你处于外感受和内感受状态。

Then you focus your attention at some distance further away, maybe the furthest distance you can see.

然后你将注意力集中在更远的地方，也许是你能看到的最远距离。

Now, this is why it's useful to do out of a window or on a balcony or outdoors.

现在，这就是为什么在窗外、阳台或户外进行锻炼很有用。

You focus on the furthest point, maybe a horizon, some furthest point, for the duration of three breaths, while also paying attention to your breathing.

你将注意力集中在最远的点，也许是地平线，某个最远的点，持续三个呼吸的时间，同时也注意你的呼吸。

And sort of imagine a bridge between the two if you find it to be challenging to focus on both.

如果您发现同时关注两者具有挑战性，请想象一下两者之间的桥梁。

And then, and this is where it can be a little tricky, but then what you actually focus on is the fact, and this is not an imaginary thing, this is a fact, that you are a tiny speck on this big ball that's floating out in space.

然后，这可能有点棘手，但你真正关注的是事实，这不是想象的事情，这是事实，你是这个漂浮在太空中的大球上的一个小斑点。

The Earth that's floating out in space.

漂浮在太空中的地球。

And you try and focus on your three breaths while also acknowledging that you are a small body, literally, on this very seemingly large body, the Earth, but that's floating in a much larger, larger, expansive place, the universe.

你试着专注于你的三个呼吸，同时也承认你是一个很小的身体，字面意思是，在这个看似很大的身体上，地球，但它漂浮在一个更大、更大、广阔的地方，宇宙。

And you do that for three breaths.

你这样做三个呼吸。

And then you close your eyes and you go right back into interoception.

然后你闭上眼睛，又回到内感受状态。

And you do that for three breaths.

你这样做三个呼吸。

You focus on your interoception for three breaths.

你专注于内感受三个呼吸。

And you might want to march through these different locations a few times or back and forth if you like, but typically I will just do it for one segment at pure interoception, palm of hand, some distance in front of me, horizon, whole globe, universe thing, back into body, et cetera.

如果你愿意的话，你可能想在这些不同的位置上走几次或来回走动，但通常我只会在纯粹的内感受、手掌、我面前的一段距离、地平线、整个地球、宇宙事物、回到身体等位置上进行一段时间。

Why is this useful?

为什么这有用？

Why would this be useful?

为什么这会有用？

Why is it at all interesting, or is this just some crazy idea?

为什么它很有趣，或者这只是一些疯狂的想法？

Well, the reason it's useful, I believe, is that it has you deliberately step your awareness, your perception, through every position along that interoceptive/exteroceptive continuum.

嗯，我相信它有用的原因是，它让你有意识地沿着内感受/外感受连续体的每一个位置逐步提升你的意识、你的感知。

Now, I did say to remain connected to, as they'll say in the yoga classes, aware of, I guess would be the more scientific way to state it, aware of one's breath.

现在，我确实说过要保持联系，正如他们在瑜伽课上所说的那样，意识到，我想这是更科学的表述方式，意识到一个人的呼吸。

But if you wanted, you could actually try and put your awareness completely outside yourself.

但如果你愿意，你实际上可以尝试将你的意识完全置于你自己之外。

But most people will find that challenging to do if they're already paying attention to their breath.

但大多数人如果已经开始注意自己的呼吸，就会发现这很难做到。

It's just hard to do.

只是很难做到。

So I find it easier to just split my awareness from interoception to exteroception.

所以我发现将我的意识从内感受分裂到外感受更容易。

But by stepping through these different locations and then deliberately placing your perception, your awareness back into pure interoception, what you do is you essentially are practicing or exercising this incredible ability that the human mind has to deliberately place your perception at specific locations along the interoceptive/exteroceptive continuum.

但是，通过逐步穿过这些不同的位置，然后故意将你的感知、你的意识放回纯粹的内感受，你所做的本质上是在练习或运用这种令人难以置信的能力，人类大脑必须故意将你的感知置于内感受/外感受连续体的特定位置。

And I think this is very useful because many of us, including myself, tend to get locked at one location along that continuum.

我认为这非常有用，因为我们中的许多人，包括我自己，往往会被锁定在这个连续体的一个位置上。

For instance, if you're scrolling your phone for a long period of time, you may forget about your bodily sensations, but you generally forget about other things going on in the world.

例如，如果您长时间滚动手机，您可能会忘记自己的身体感觉，但通常会忘记世界上发生的其他事情。

Or if you're very focused on things out in the world, you oftentimes can forget about your internal sensations and what's going on internally.

或者，如果您非常关注外部世界的事物，您常常会忘记自己的内心感受和内心发生的事情。

And being functional in work, in life, in relationship, and in all aspects, including your ability to fall asleep, involves stepping yourself along these different locations, which again, are not just physical locations of third eye center or your breathing or your hand or horizon.

在工作、生活、人际关系以及所有方面（包括入睡的能力）中发挥作用，都需要让自己沿着这些不同的位置前进，而这些位置不仅仅是第三只眼中心或您的呼吸或您的手或地平线的物理位置。

Those are just stations within space.

这些只是太空中的车站。

But remember, each one of those, just by way of how your visual system and the time domain are interlocked with one another, sets your mind in a particular time domain.

但请记住，其中每一个都只是通过您的视觉系统和时域如何相互关联，将您的思维设置在特定的时域中。

And so much of what involves being a functional human being involves dynamically adjusting our attention from what we are doing on our computer to a question somebody asks and then back again, or from text messaging to listening to a lecture or a podcast, or from listening to a lecture or podcast and then going back into a mode of commuting, but making that commute either relaxing or maybe you do work on your commute or connect with family or friends, et cetera.

成为一个有功能的人涉及到动态调整我们的注意力，从我们在电脑上做的事情转移到有人问的问题，然后再回来，或者从发短信到听讲座或播客，或者从听讲座或播客然后回到通勤模式，但要让通勤变得放松，或者也许你在通勤时工作或与家人或朋友联系，等等。

So much of the fatigue of life and the, I should say, the maladaptive behaviors and emotions that show up in life are really not about any set of behaviors or emotions being wrong or right, but rather inappropriately matched to the space time domain that we're in, which again is just fancy nerd speak for saying being present and being mindful is a wonderful byproduct of a meditation practice, but it is but one of those stations along that space-time continuum.

我应该说，生活中的许多疲劳，以及生活中出现的适应不良的行为和情绪，实际上并不是任何一组行为或情绪的对错，而是与我们所处的时空域不相匹配，这又是一个奇特的书呆子所说的，说存在和正念是冥想练习的美妙副产品，但它只是时空连续体中的其中一个站点。

The key element here is to step yourself through a practice deliberately so that you are flexibly and dynamically able to engage in conversation, then disengage and focus, or focus and then disengage from the work you're focusing on and actually have a conversation or be in the world and move out of that interoceptive awareness to one in which you are dynamically engaged with the things around you.

这里的关键要素是让自己有意识地进行练习，这样你就能够灵活、动态地参与对话，然后脱离并集中注意力，或者集中然后脱离你正在关注的工作，真正进行对话或置身于世界中，并摆脱内感受意识，进入与周围事物动态接触的意识。

I realize this might sound a little bit vague.

我意识到这听起来可能有点含糊。

For that reason, I encourage you not to think about it too much, but rather to try the practice, see if it works for you.

因此，我鼓励你不要想太多，而是尝试一下这种做法，看看它是否适合你。

If it doesn't, that's fine.

如果没有，那也没关系。

I think it is a good one for people that find that a third eye center or breathing focus interoceptive meditation might be enjoyable to them or very beneficial to them, but they might want to try something new, and other people who might find that that tends to put them too much in their own head.

我认为，对于那些发现第三只眼中心或呼吸焦点内感受冥想可能对他们来说很有趣或非常有益的人来说，这是一个很好的选择，但他们可能想尝试一些新的东西，而其他人可能会发现这往往会让他们过多地陷入自己的头脑中。

I think it also ought to be very useful for people that tend to be overly exteroceptive, more in the dissociative end of the continuum, and need to bring in a bit more of interoceptive awareness, but either can't do that or are uncomfortable doing that because they're simply not interested in or comfortable with feeling so much of their internal state, because that can either be overwhelming or that's just simply not the way they want to feel.

我认为它对于那些倾向于过度外感受的人来说也应该非常有用，更多地处于连续体的解离端，需要引入更多的内感受意识，但要么不能做到这一点，要么不舒服这样做，因为他们根本对感受如此多的内部状态不感兴趣或不舒服，因为这可能是压倒性的，或者根本不是他们想要的感受方式。

Now, as we round up, I do want to acknowledge that there are an enormous number of rooms within the house, or rather I should say, within the castle that is meditation, including, for instance, intention setting and mantras, and an enormous number of different features of meditation practices that we simply did not have time to go into and/or for which the research on is not completely ironed out yet.

现在，当我们总结时，我确实想承认，房子里，或者更确切地说，城堡里有大量的房间是冥想，包括，例如，意图设定和咒语，以及冥想练习的大量不同特征，我们根本没有时间深入研究和/或研究尚未完全解决。

And for that reason, in future episodes, and not long from now, I'm going to be sitting down with experts in meditation that include neuroscientists and clinicians, but other experts in meditation that certainly are versed in those topics, and where they can't point to specific research studies, can certainly point us toward the utility of things like mantras and intentions as they relate to getting the most out of a meditative practice.

出于这个原因，在未来的剧集中，不久之后，我将与包括神经科学家和临床医生在内的冥想专家坐下来，但其他精通这些主题的冥想专家，虽然他们无法指出具体的研究，但肯定可以向我们指出诸如咒语和意图之类的东西的实用性，因为它们与充分利用冥想练习有关。

So I eagerly await those conversations, and I hope you will join me for those as well.

所以我热切地等待着这些对话，我希望你也能加入我的行列。

If you're learning from and/or enjoying this podcast, please subscribe to our YouTube channel.

如果您正在学习和/或喜欢此播客，请订阅我们的 YouTube 频道。

That's a terrific zero-cost way to support us.

这是支持我们的绝佳零成本方式。

In addition, please subscribe to the podcast on Spotify and Apple.

此外，请订阅 Spotify 和 Apple 上的播客。

And on both Spotify and Apple, you can leave us up to a five-star review.

在 Spotify 和 Apple 上，您都可以给我们五星级的评价。

If you have questions for us or comments, or you'd like to suggest future guests for the Huberman Lab podcast, please put those in the comments section on YouTube.

如果您对我们有疑问或意见，或者您想推荐 Huberman Lab 播客的未来嘉宾，请将这些内容放入 YouTube 的评论部分。

We do read all the comments.

我们确实阅读了所有评论。

Please also check out the sponsors mentioned at the beginning of today's episode.

另请查看今天节目开头提到的赞助商。

That's the best way to support this podcast.

这是支持这个播客的最佳方式。

If you're not already following me on Instagram, Twitter, or Facebook, please do so.

如果您还没有在 Instagram、Twitter 或 Facebook 上关注我，请立即关注。

It's Huberman Lab on Instagram, Facebook, and Twitter, and all three of those places, I cover science and science-based tools, some of which overlaps with the content of the Huberman Lab podcast, but much of which is distinct from the content on the Huberman Lab podcast.

这是 Instagram、Facebook 和 Twitter 上的 Huberman Lab，在这三个地方，我介绍了科学和基于科学的工具，其中一些内容与 Huberman Lab 播客的内容重叠，但其中大部分内容与 Huberman Lab 播客上的内容不同。

Thanks again for joining me for today's discussion about the science and practice of meditation, and last but certainly not least, thank you for your interest in science.

再次感谢您参加今天关于科学和冥想实践的讨论，最后但同样重要的是，感谢您对科学的兴趣。