Hello, my name's Ms. Pauvaday, welcome to another lesson on Buddhism.

This whole series, we're looking at Buddhist practises, so this will look at the different types of Buddhism and the different kinds of practises that can be found in the Buddhist world.

Today's lesson is going to be about meditation.

Now, I'm sure you have come across the idea before.

It's kind of everywhere at the moment, and there's a good reason for it, it's quite a healthy practise, but there is some confusion over what meditation actually is, so today, hopefully we're going to be looking at what that actually is, and help you understand how it fits into the Buddhist world and Buddhist practise.

So let's get ready.

So as usual, let's make sure that we're nice and ready for our lesson today.

You're going to need a pen, some paper, we need to make sure that we have our curious minds ready, and as usual, go somewhere nice and quiet if you can.

Today's lesson, there is going to be some discussion again on death and suffering and some violence.

Excuse me, so again, if you want to do this lesson with a parent or a guardian, by all means do so, make sure that you're comfortable with what you're learning today, and if there's anything that comes up that you've just, sits a bit and makes you feel a bit uncomfortable at the end, do go and talk to a parent and guardian as well.

So take a moment, go ahead and pause and then come back ready for this lesson.

Today, we're going to be looking at the four noble truths, we're going to be looking at the eightfold path because this all kind of links back to meditation, so we will revisit some of the things that we've looked at with regards to those two quite central ideas in Buddhism.

Now your first task is to look at the Om, so the Om is the symbol in the middle.

Well, it's a mantra, really, a sacred sound.

You're probably familiar, you've probably seen this before and it pops up in Hinduism and then later on in Buddhism, so I just want you to focus on it, have a look at the centre, just focus, give yourself about a few minutes, a few seconds to just get nice and comfortable and then focus.

Okay, let's stop there.

So before we move on, I just want to tell you that the Om is a sacred sound which is chanted often when people meditate.

We're not Buddhists, we're not Hindu, so we're not going to do that.

But it's important that, that you know, that Hindus and Buddhists do that, it helps focus the mind.

So I want you to take a minute and think how did you feel looking at the Om? Were you able to focus on the Om? Or did you find that you were starting to get distracted? Now I was a bit naughty, I put some distractions in front of you.

So you might have felt some conflict in your mind, maybe you were doing a really good job focusing and suddenly the donuts and the pizzas all popping up and suddenly you might have started feeling a bit differently, you might've thought "Okay, I'm starting to feel a bit hungry." Maybe you might be thinking, "Okay, in a moment, I'm going to go get some food, I'm going to pause the lesson." Maybe you might be thinking that, that you don't want to focus anymore, you know, all of these things might've popped up into your mind and that's completely normal, that's completely normal to kind of lose track of things.

Now, before we kind of start tying all of this together, we need to go back to the four noble truths.

So hopefully some of you will have spotted this already.

In life we suffer is the first noble truth, and then the second one is the cause, the cause of suffering is ignorance and desire.

There is a way out, which is the third noble truth, and finally the cure is the eightfold path.

So let's see if we can try and pull these things together, so really, we're looking at desire, and that's why I was putting the images of chocolate and ice cream in front of you now.

And when I do this in a classroom, I actually put chocolate in front of students, and it's the best lesson, it's hilarious because people can't cope, students can't cope.

They can't, they get distracted so easily.

Now I'm saying students, adults do as well, so even when I was making this lesson, the whole time in the back of my mind, I was thinking I really want some tea with some chocolate biscuits.

So the Buddha when he talked about the four noble truths and one of the main reasons about the cause of suffering being desire is because we have this kind of push and pull, we've kind of looked at this already, desire can really, desire and craving can really impact on how we think and how we behave.

And there's a really good analogy, a really good story, if you like in the Ratha Kalpana, which is in the Upanishads, which is a very, very old Indian text that came after the Vedas, not that long after the Vedas in India.

And it tells a story of a chariot driver, so you've got, if you're not sure what a chariot is, that's completely okay, there's an image there.

So there's a man, he's got the chariot, he's in the chariot, he's trying to control the horses, you know, he's riding the chariot, the horses are pulling the chariot, but in this story, it's kind of talking about how the man is losing control because one horse wants to go this way, another one wants to go another way and he can't quite keep control.

And really the story's about, the analogy's trying to talk about the mind, that's really what it's about.

And it's saying that the man is something like the mind, and the horses are something like emotions, desires, cravings, and often they kind of push and pull us and move us around, and we're not really that in control, that's what this story's trying to say, we're not really in control in our minds.

And later, those of you who do classics at school and that kind of thing, or even philosophy from a very young age, which is fantastic, definitely approve of that, Plato, he kind of, you find the same idea in his book, the Phaedra in that, and he uses the chariot analogy, he uses exactly the same analogy with regards to the mind.

So what it's saying is from a Buddhist perspective, also, I guess from a Hindu perspective, what it's saying is not having control of horses, so not having control of our mind means that sometimes we act, or we arrive at a place where we didn't really choose to be there, sometimes we're pushed by our ignorance or our desires, so, a good, I always use the example of food because I'm terrible with food, I can't, particularly sweet things like chocolate and ice cream, so I have to be very careful because otherwise I could just keep eating, eating, eating, and it's obviously not good for me, so sometimes I might be in a position where I'm thinking, okay, now I've had too many, too many sugar crashes, I didn't feel very well the day before I'm going to just cut out the sugar for a bit.

And then a day later I find that I've had two ice creams or something like that.

I've arrived at a place that I didn't want to be because I had made that decision.

I want to kind of cut down on sugar, I want to be healthy, but sometimes it doesn't quite happen that way, and that's where you've got the chariots analogy.

Sometimes we end up in a place that we don't want to be because we don't really fully have control.

And this is a very, very strong idea in Buddhism.

It exists in Hinduism, but it's very strong in Buddhism, which is why it's one of the four noble truths.

So I want you to have a quick think now, think about the things that distract you.

So go ahead and pause, if you're with someone that's great, have a discussion, what kind of things distract you, and can you link them to desire? Okay, good.

So when I asked my students, it's really funny because there were certain things that distract different students, for some reason, fried chicken.

So initially when I was doing these lessons, I was kind of showing a big chocolate cake or something like that, and probably about half the kids were like, "Hmm, yeah, Miss, that's the thing that really distracts me." But one time, one student mentioned this fried chicken shop, so the next lesson I did a picture of some fried chicken.

They all went nuts, they went crazy, and they said that they, with this particular school, a lot of the girls and boys said that they found it really hard not to stop at the chicken shop on the way home, because they had that distraction.

They knew it was bad for them to have it every day, but they struggled.

But it could be things like, you know, you might be angry or you might be tired or you might be, you know, feeling a little bit insecure, all of those things can be distractions.

Now it's not saying that these are bad things, it's just about being aware of them.

Being aware of them because that way you can make the decisions and decide where you end up.

And the thing about desire is it works, it does work, it seems to be something that drives humans.

Now I also teach psychology, so I know something about this.

Desire can be a good thing because it can, it can drive us to be better versions of ourselves, so that's definitely, definitely a good thing, and I definitely recommend that we all try and be better versions of ourselves, and we don't want to be like other people, we want to be better versions of ourselves, and that's a good thing, but it can also be a bad thing.

So, you know, when your thoughts or your actions are driving you to do other things, you know, maybe you're really angry and your anger has controlled you and you end up doing something that you regret, for example, happens to all of us.

We've talked about food, you go into a supermarket and you see all these kind of big bulk buys, and part of us might be thinking, "Ooh, I'm saving some money!" But actually it doesn't really work out that you are saving very much money often, and 'cause what supermarkets try and do sometimes is they hike up the price for a month and then they bring it down in the bulk buy or they do those kinds of things, so, but part of us thinks "Oh, we're saving money." So desire to try and save money obviously.

And, but also it's a desire to eat tasty food and snacks tend to be the thing that gives us a lot of pleasure, very, very quickly, salt, sugar, and fat tend to give us a lot of pleasure really quickly, but it's not, in excess amounts, it's not good for us, it can really impact every part of our bodies and our minds.

Now I'm talking about advertising that we know that this works.

So some of you might've heard of a very famous psychologist called Sigmund Freud, very famous.

Psychology didn't start with him, but he really kind of helped us understand something in the west about the unconscious mind.

Buddhism and Hinduism is already looking at the unconscious mind, but in a slightly different way.

And what happened was in turn of the century, so around 1920, his nephew was living in New York, and his nephew was working for a company that was selling, one of his clients was a tobacco company, and his nephew, Freud's nephew realised, his name was Edward Bernays.

Edward Bernays realised the tobacco company said, "Look, we're only selling cigarettes to just men, and we want to sell them to everyone." I think they knew how bad tobacco, I think at that point, they knew what a bad thing it was, it's not, it's the worst thing for you really, but so he contacted his uncle and he said, "Look, how do I, is there a way that I can help entice women to smoke?" And looking at his uncle Freud's kind of theories about desire and those kind of things, he realised, okay, if I use this idea of desire to help sell cigarettes, maybe I might get women on board, and what he did was there's a big parade every year in the States, and he had, he contacted some very kind of socialite, you know, the it people of the time, so these would be influences, the way we think about influences today.

That has always existed, that kind of idea.

We know it from YouTube and what have you, but, and social media, but at the time, even at this time, there were kind of socialising, influential people, usually quite glamorous women as well.

And what Edward Bernays did was he had, he just had them pull out a cigarette at a certain time in the parade and just kind of stand there and look all glamorous.

And what was incredible was it worked, it worked so well, and the advertising industry was really kind of born from there because they realised, wow, what a difference, you have beautiful women, you have, if you think about Marks and Spencer's adverts, they do this really well where they kind of show how delicious food, what they're doing is they're attaching this idea of desire to get us to buy things.

And actually, if we think about it, do we really want that product? Do we actually want it? Do I really want that trainers, that pair of trainers, or do I just desire to look like the person or be like the person who's in the advert? So that's kind of how it works, it works and it does have an impact, and it's obviously a strong, strong pull.

So the Buddha, I think it was quite, he was on the right tracks when he talked about desire and human behaviour, and whether we actually have control or not.

So we have to think about what, you know, if that's the case, if we, you know, if we're really pushed and pulled by our emotions and our desires, what do we have control of? So we can't control birth.

You can't control where you were born, or if you get pregnant.

You can't control when you die, you can't control when you fall in love.

So there are a few things that we just can't control, and that can actually impact, make us suffer in some ways.

But there are things that we can control, and this is where the eightfold path comes in, this is where the second part of the four noble truths are really important because what the Buddha is effectively saying is, "Look, this is the way life is, there's suffering and there's desire, but you don't need to stay in like that, you can choose a different path.

You can live a different life because there are some things that you can control." That's effectively what he's saying.

So what we can do is we can, we can control how we react to things, so with desires about trying to be more aware of why do you want that thing? Is it good for you? Is it going to be worthwhile, worth your time? If you think about what we teach children, particularly young children, we teach them to eat their vegetables, we teach them not to have too many sweet things because they're not good for them, not to eat too many, too much junk food because it's not good for you, we teach them that when they're angry, you know, someone took my crayon, you can't just go and pick up a chair and smack them over the head with them, we don't see adults really behaving like that because it's not good for society, it's not good for the individual.

We teach children to learn how to cope with these quite strong behaviours and emotions sometimes, yet we all feel them, we all feel them.

And in some ways, adults are much better, we've got better at learning to kind of control how we behave in order to fit in society and be successful and happy.

But there's lots of examples of adults not being controlled, so, you know, bullying in the workplace, it might be bullying at school, road rage is a good example, but it could be things like greed or even, you know, not caring about other people littering, that kind of thing.

One thing that I really hate is when people don't pick up their dog mess, that really bothers me because it's quite a selfish thing to do.

And I suppose the Buddha would bring this all back down to this idea of, you know, people not really being in control, not really thinking about how they react to things and the impact of their actions, and that comes back to karma really, what you do counts.

So, let's have a quick think about this.

I've given you quite a few ideas, going back to desire, desire and the four noble truths.

What does it mean to say you can't control other people? If someone said to you, "Look, you can't control other people." What do you think they mean by that? Okay, good, so hopefully you've had a quick think about that.

Effectively, what it means is you can't control other people because you don't know them, you know, we're all individuals, we all have our different mindsets, if you look at the skhandas from previous lessons, we all have different perceptions, and you've got really don't have any control over other people, the only thing you can can control is yourself.

And really in Buddhist terms, what it means is being mindful, knowing where your thoughts are coming from, knowing how your thoughts are being distorted, knowing whether those desires are worthwhile.

So it's not saying, Buddhism is not really about trying to completely kill all your desires because desires can be good.

It's just being, it's really taking control, so being in control of the horses, it's that kind of idea.

You can't control other people, you can't control other people's horses, but you can control how you react to your own ideas and the way other people are around you.

So, okay, and if you think about, okay, many of you thinking, well, okay, that's really good advice except what about extreme ideas? Now, a few lessons ago, a few lessons back, I asked you, what would you do if someone pushed in front of you in a queue, and we were looking at the eightfold path.

Well, again, this is about reaction, how do you react? Do you get angry and, you know, fight back, or do you find a more effective way to kind of stand your ground, but in a way that doesn't really cause any more violence or aggression, doesn't cause any bad karma because that's what Buddhists are trying to do.

But we as humans, we, you know, humans have had this wonderful, beautiful history, we're really complex creatures, we are capable of so much beauty, but we are also capable of so much violence and destruction.

So, you know, there have been examples in human history, as you well know, if you look at Nazi Germany, but even if you go further back, these kinds of wars that happen causes a lot of pain.

So how do humans cope with a lot of pain? Well, I've got a couple of examples for you linked slightly to Buddhism.

So there was an army doctor in the Afghan war, I think, and what happened was she was kidnapped, she was raped, unfortunately, by the rebels, but she was actually what we call a Stoic, so Stoicism is a really ancient Greek philosophy.

It's a bit later than Buddhism.

But there are some things that they have in common, so Stoicism comes from this man called Epictetus, and he was actually a slave, and his whole philosophy, he was born a slave, but he was freed eventually, and his whole philosophy was about how, you know, it's about desire and how you can't let things control you, you can't let these emotions and desires control you because what can you do? You know, there are certain situations, extreme situations that, what can you do about them? So being stoic is being able to find, you know, the good, not letting these kind of negative things affect you in the most extreme way.

So this doctor, she was kidnapped and the way she survived it was because she remembered what she'd read about Stoicism and not allowing her fear, which if you think about fear, it links back to the desire to stay well, to stay pain-free, to stay, to be out of suffering.

She used these Stoic teachings to try and keep herself nice and calm and just get through the ordeal, she just got through it, that's basically what she did by trying to be very, very mindful.

And if you go further back in history, there was a terrible brutal war by, in Cambodia, wasn't really a war, basically this group, the Khmer Rouge, they took over the country, and what they did was they, they killed a good proportion of the people there, put them through extreme pain, and Cambodia is a Buddhist country, so there were, years later after the Khmer Rouge had been defeated and the regime died, lots of accounts came out about how just Buddhist, normal people living in villages, how they coped, and they were coming back to this idea of the four noble truths, the eightfold path, really, really being mindful, trying to be as calm as possible, getting through these extremes of pain.

And I put down here Preah Maha Ghoshanada, who was one of, I think about 3000 priests who actually survived out of about 60,000, and what he did was afterwards, he came back in and once the regime, 'cause he managed to run away, and he was talking to all these people and they were saying, you know, "I've been following the eightfold path, this is how I've coped with these extreme difficulties, I've been able to just focus on what I can control and focus on how I react." That's the key part, how do I react to these terrible things? Do I really, really lose it and go crazy? Which many people did understandably, so you can completely understand why they would, but many just thought okay, I can't control, I just need to survive, I just need to survive, and hopefully this will be over soon.

So you can see how in, you know, even in adversity, there is something in being able to kind of really focus your mind in surviving.

So, okay, so now this brings us back to, what do we think meditation is? So go ahead and pause in a moment, read through this quote of the Dhammapada, and I want you to think what is meant by wisdom? What is meant by two paths? What is meant by conduct himself so wisdom increases? So go ahead and pause, read it, and then unpause, and we're going to go over it together.

Okay, so hopefully you've had a moment to look through the quote, the text from the Dhammapada.

Wisdom Springs from meditation.

That should say meditation, it says, instead it says mediation, ignore that mistake.

Without meditation, wisdom wanes.

Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase.

Now that language, it looks a bit scary, but actually when we break it down and we can work out what it means.

So wisdom, what he means by wisdom is really being aware, aware of the kind of the things that kind of put us in suffering, being aware of these illusions, being aware of desires, being aware of how our emotions can push and pull us, and not really have us in the right position or behaving in the way that we actually want to.

And when he talks about two paths, he's saying he's really referring to his own life in that initially he was a prince, so Siddhartha was a prince, he knew, you know, he had everything he wanted, so he had the complete extremes of everything, every desire that he could actually want.

But then he knew the other side because when he became an ascetic, when he became a holy man, a Sramana, he had nothing, he gave up everything and he was starving at one point, he nearly died, he literally went from one extreme to the complete other end, so that's what he means by two paths.

So, and here's what he's saying is that progress declined, so being in extremes doesn't help.

So you're not really going to find a good way to learn how to balance yourself.

The best way is to conduct yourself so that wisdom may increase is to kind of live in the middle way, to live in a kind of balanced way.

And that's what meditation is, it's helping you know what's in your mind, know what's in your heart so that you can not have too many extremes, not be extremely angry, not be extremely apathetic, that kind of thing.

Now, I've got this image here, which I quite like because for me, that really describes my brain, I always feel like I've got about 50 tabs open in my head, but when we need to make a clarification, that is probably the normal state of mind.

Often we see images like, where's my Buddha? Here.

So we tend to see this kind of thing, so the Buddha looking nice and serene, nice and calm in meditation, and we think, "Oh, maybe that's what's happening in the mind." No, because the mind is the mind, it's going to do what it does, it's just again about you finding some focus and peace amongst the kind of chaos.

And it's definitely not about stopping your thoughts or thinking it's about transforming the mind so that you can just be aware, find some calmness amongst, you know, the chaos, that's what the mind is like.

So, and being aware of that.

So meditation is about developing focus, clarity, and very importantly, positivity.

Trying to find peace and happiness in your own mind.

And when we were talking about the four noble truths and desire and suffering, desire and suffering in Buddhism can always be led back to the three marks, so just anicca and anatta, so the idea of desire can be down, come back to the things that, you know, we think we are a certain way or we want things, we want things, but that's never going to stay the same, so impermanence, so for example, if I have a chocolate bar now, that pleasure is not going to last forever.

Again, I'm going to want it again so it's going to go back to craving.

And so Buddhism is really trying to, meditation helps you see things the way they are, rather than the kind of distorted view of reality that we have, because again, Buddhism is saying that we live in this cycle of Samsara, nothing's permanent, you don't fully have control of your mind, and all of this is a distortion, you're not seeing things as they actually are.

And if you can start to see things as they actually are, then you can choose, make healthier choices, you can make healthier choices about what you do to your body, how you live your life, how you treat other people, your goals, all those kind of things, so this is what meditation tries to aim for.

So have a quick think, which pathway do you think is the most important? Have a look at the, I've got an image of the eightfold path, have a pause and then come back when you're ready.

So it's a difficult one, but I'd say that many Buddhists would put a lot of focus on Samadhi, which is meditation, because you know, meditation just helps you be more mindful, it helps you be more aware, you're focusing on your mind, you're focusing on what's in your mind, but trying to discover what's in your mind, and by doing that, it's going to help you behave in a more healthy way, so, and a good example is if you are, a classic one is sometimes when you reach for a snack, are you hungry, or are you bored? Are you hungry, or are you feeling a bit sad? So it's that kind of thing, just being aware, and then if you are aware, then you can think "Actually, no, I'm not going to have that snack." Or "Actually, I'm not going to procrastinate, I'm going to get this work done because the reason I don't want to do it is because I'm fearful of getting it wrong." Or that kind of thing, so it's just, it's helping you understand what's in your own mind.

And if you think about it, the whole of the Buddhist philosophy does rest on mindfulness, sorry, does rest on meditation.

If you're going to have the right mind, right effort, right view, all of those things rests on the ability to know what's in your mind.

So meditation is a tool to help you know what's in your mind.

Okay, so which pathways are specifically linked to meditation? Okay.

Have a quick think.

Okay, so there is the obvious one, which is samadhi, which means meditation, but most Buddhists would say, well, all of them are a form of meditation, so you can be mindful about what you're eating, mindful about what you're walking, where you're walking or anything really, but meditation is the practise that helps you develop that skill.

And we talked about the middle way earlier on about how the Buddha said that he was in these two different pathways, now I think last lesson, I mentioned Thich Nhat Hanh, he said that most people realise that there's something not necessarily right in our society, they might feel that the society isn't particularly balanced or at peace.

Most people I think would recognise that.

And partly it's because we do have, we don't necessarily have balance, this is again, what Buddhism would argue, there isn't a balance in our world, we have real extremes of poverty, they're so extreme.

I remember reading not long ago, there's something like 30 families own 30 or 40% of the world's wealth or something crazy like that.

And poverty, obviously is, it causes a huge amount of suffering and they're extreme, so real poverty and real kind of wealth, both of them, according to Buddhism are going to cause lots of type of suffering, so if you think about people who are in extreme poverty, people who are struggling to eat, that feeling of hunger or feeling perhaps a bit ashamed or all of those kind of things can lead to serious feelings of self, you know, not having very much self worth, but it can also lead to violence and aggression, people then are really trying to survive and they're having to kind of fight each other and that kind of thing.

But on the opposite end, extreme wealth can cause a huge amount of suffering, so if you look at people like Jeffrey Epstein and Harvey Weinberg, not very, very wealthy, very, very influential, but they use their power and their influence to cause a lot of damage to a lot of people's lives, so in Buddhism, it would argue that neither of these states are good, so having way, way, way too much money, is not good either, and the Buddha knew that because he was a prince.

Having nothing is not good either, and he knew that because he became a holy man and went through this serious kind of meditative training.

The middle way is in between, it's having, finding balance between everything.

And that idea existed in China with Taoism, some of you might have seen the yin yang, it's all about balance, finding balance, so that you can be in the moment and really enjoy it and not have too many extremes in your life.

Okay, so hopefully you've got an idea of what meditation is, what it does.

Whoops.

Buddhism is a practical religion, so this is why it's sometimes separated when we look at Western religions like Islam, Christianity, because they are very practical religions as well, but there's a lot of, kind of what we call theology, so writings about God and the nature of God and those kind of things.

In Buddhism, it's known as a practical religion because in Buddhist belief that you can know this for yourself.

So if you want to know what meditation is or mindfulness, mindfulness is for people who are not religious, so people who are not Buddhists or Hindus or whatever, or even Christian or whatever, they might use mindfulness instead of meditation, they might use these practises, and it's something that everyone can experience, being able to know their own mind, and that's why it's seen as a practical thing.

So what I'd like you to do in a moment is this is, we're at the end of the lesson, your task for today is to just have a go at some mindfulness yourself.

Here's a handy guide in how to do it.

These are the kinds of things that you need to do, so you need to go somewhere quiet and comfortable, make sure you're sat with your shoulders, you don't want to slouch, but you don't want to be really rigid either, so you need to be in a relaxed pose where your back is straight.

It's good if you can lean up against something, on a chair, if you're on a chair, you need to make sure your legs are not crossed, so both your feet on the ground, or you can sit on the floor, cross leg, that's fine.

Make sure you're nice and quiet, nice and comfortable as well.

Set a timer for a minute, so have that ready, and so once you're in a nice position, you can start your time and close your eyes, and then what you need to do from there is you need a point of focus.

Now, many techniques focus on, there's lots of different ways to focus, but I think the most straightforward one is if you just focus on the air entering your nose and the air exiting your nose.

You don't need to change the way you're breathing or anything like that, just breathe normally, do your normal thing, but just see if you can be aware of the air entering your nose and then leaving your nose, and the sensation around your nose and your mouth.

Just try and focus on that.

Now what you'll probably find is that your mind wanders very quickly, and that's the interesting part, that's where you start to learn what's actually going on in your mind.

But that's okay, if your mind wanders, we'll just call it monkey mind, like a monkey jumping around, just gently bring it back.

As soon as you're aware that you've lost focus, just bring your mind back to the breathing.

And when the timer goes off, just gently open your eyes, give yourself a few seconds just to kind of realise where you are, and then what I want you to do is I want you to write down, you know, how did you feel? So how did you feel during that minute mindfulness? What was popping up in your mind? And how do you feel now? Okay, well done for another great lesson, I hope you found that really interesting, and I hope you had a chance to kind of start looking at your mind and seeing what's actually in there, and that you enjoyed the practise that you did afterwards, so now, go, as usual, go and do two things, go and do the quiz, remind yourself what you've learned today, and then go and speak to someone about meditation, go and tell a family member or a friend what you learned about meditation today, and I'll see you next time.