Matt at Pooflingers Anonymous forwarded to me a transcript of the Dalai Lama's talk at the Society for Neuroscience, work done by a friend of his, Talyn. I've put the whole thing below the fold for anyone interested, and Matt has his own excerpts and opinions.

I wasn't too enthused at the word that a religious leader was going to be giving a major address at a scientific meeting, as you might guess. It was not, however, because he was religious…but because I did not think he would have anything relevant to say. I was right; the transcript shows that he was painfully vague and lacking in specifics, and really, he had nothing to add to the science.

Still, it was probably a good talk (I've been to a few of these late presentations, and often they are dull, dull, dull…and on top of a whole day of hardcore science, they can be excruciating.) He had several good, if general, things to say, although you'll have to understand that I still think these would have had just as much if not more significance if spoken by someone who was not wearing the false mantle of religious authority. His comments on the primacy of empiricism were good to hear.

To Buddhists, skepticism and an open mind is also important, required [in order] to have true investigation into reality. If you blindly accept, you don’t reach reality. Buddha said many things, but always encouraged empirical investigation, using your mind to see reality. It then developed in Buddhist tradition as a custom to examine his words and find those that contradict empirical evidence, and interpret them as less…definitive.

I also liked this bit—except for the fifth sentence, these could be the words of a hardcore atheist.

Love, forgiveness, people often view as part of religion. But this is a mistake. These are true humanity, had at birth by all, while religion comes much later and is part of culture. They are different. Religious faith, utilized properly, strengthens these human values. Those who claim to be religious, but are without these values, are not truly religious.

Religious faith is thought by the religious to strengthen human values—I certainly haven't seen any evidence in support of that idea, and much in opposition.

In general, I wouldn't have thrown tomatoes at the guy if I'd attended, probably would have enjoyed the whole thing, and would have found it a good springboard for interesting conversations, so it probably wasn't at all a bad decision by the SFN directors.

Note: I wrote furiously as he talked, and tried to get it all, but used my own shorthand, so this is not an exact recovery, but the things in quotes were his words. Sometimes the words in brackets are clarifications of the context, but usually clarifications from his translator. The context I’ve tried to provide faithfully, and apologize for any errors or misinterpretations on my behalf. I tried, as he said, to be perfectly unbiased :o)

He received a standing ovation as he entered, to which he bowed in namaste gracefully, and then grinned and waved to everyone to sit down. He introduced his translator, who would help with both scientific expressions and complex ideas.

He spoke of the honor to be asked to speak to such a distinguished group, and said, that he would speak informally. "I believe fundamentally that we are the same, human being, so we will talk as though we’re old friends".

The Dali Lama said that "neuroscience and society have a very close relationship." He said that science is "based on curiosity", which brings "the energy to deeper study." And told the story of his own great curiosity about the world, which began in his youth with the study of cosmology. "Looking upon the moon" and reading that the moon reflects light, while traditional Buddhist texts say that the moon is a source of light, led him to "great curiosity". And this question made him investigate the matter on his own. By observation, and by reading, he understood and gained a deep respect for science and "empirical observation".

In addition, "Indian texts speak of physics and matter, and [the elements] of the world." But "more recent science theories are even more subtle and advanced, working past elements into atoms and quantum physics. The science has led us to greater understanding, as it has led him to greater understanding and curiosity.

"In the Buddhist tradition, in particular the Sanskrit tradition, ancient authors are viewed with 100% respect, but I told my colleagues that if we compared [these texts] to modern science—some would be contradictory. Therefore, the Buddhist tradition, which respects empirical experience, requires us to view these texts with understanding, with the knowledge that these texts would be written differently today. I hope those senior colleagues don’t view me as a rebellious Buddhist," he finished with a wicked grin.

He feels, he said, that Buddhism has a natural connection to cosmology and therefore quantum physics. And then he said, there are other questions which occur to human beings. "For example, hair. In particular, baldness. Why me." (Another wicked grin). "This led me to a curiosity of biology."

His predecessor kept English biology and science and medical books, although he himself didn’t read English, he valued knowledge and the idea that someone else might be curious about them. "The human body is nice to look at, very smooth. Yet there are…. Terrifying. [Horrible] things beneath the skin," he joked. "But these wonderful books led me to have an interest in the relation between Buddhist texts and science. Neurobiology. I had great curiosity. And then I wondered, what is that, [to be] curious? It is a question of Consciousness, leading to the Self."

The Buddhist Literature is "substantially about mind, emotions, and contradictory forces; about [how to] use contradictory forces to better your emotions, then change and grow," he said. This "mind and brain connection" means that neuroscience "is a very important field for all humanity." From the "Buddhist viewpoint, it is a mysterious field, with many issues."

We have "spent lots of money to explore outerspace," he grinned, referring to his interest in cosmology, "but in the innerspace, we have a lot of things to yet explore". He said he has "great appreciation for scientists, that spend their lives studying innerspace," and that they make a "great contribution to human knowledge."

Humans have "much conflicting emotion, much bad emotion, jealousy, anger, fear. This is our great troublemaker. We don’t want to suffer". He went on, "Many of our man-made problems are from an unrealistic approach, not knowing the reality." That we can see fear where we need have none, that we may be jealous when there is no threat, angry which is a waste of energy. Therefore, "we can say that such unwanted things are due to ignorance."

Neuroscience is "research about emotions, to transform emotions, and to increase positive emotions, on the basis of understanding brain mechanisms," he said firmly. "Therefore, it is of value to all humanity."

"For twenty years", he said, I have had such "interest in four fields" of science. "But not computer science, although I love mechanical things, but I am hopeless with the computer," he added with another grin. "My brain is not designed to deal with computers, and you all can find out why." But his interests were "cosmology, quantum physics, neuroscience, and psychology." These things, he said, were important for all humans. "I have started [encouraging] studying science among the monk students [as part of their training]" because it is so important.

It is also important for the opposite discussion, and we must talk "to scientists about explanations of Buddhist texts [which] provide a new angle to look at their own fields" in a more subtle, human way.

In Buddhist tradition, "investigation, open-minded investigation, in the nature of reality has the greatest importance."

"When I first wanted to talk to scientists, an older monk gave me the advice, "be careful. Scientists are killers of religion—but I thought, scientists are also trying to find reality, and with an open mind. In the same way as we are."

"To Buddhists, skepticism and an open mind is also important, required [in order] to have true investigation into reality. If you blindly accept, you don’t reach reality. Buddha said many things," but always encouraged empirical investigation, using your mind to see reality. It then developed in Buddhist tradition as a custom to examine his words and find those that contradict empirical evidence, and interpret them as less… definitive." They may be metaphorical. And "if the Buddha was writing now, he would write them differently, based on" empirical evidence, science, and investigation.

Scientists are by definition, by and large, "openminded, objective, in the same tradition". In the Sanskrit tradition of Buddhism, if the "Buddhist finds traditions that contradict the evidence, then those parts of the tradition need to be rejected, or interpreted differently." The tradition believes there is a "liberty to change that which contradicts reality."

In the dialogues between "scientists and Buddhism about emotions, the human mind is important to make better, happier human beings." This may be able to be achieved "through medicine making small changes, to produce better emotions" or block negative ones which are troublemaking, "it is most welcome." Some need more help, have more troublemakers, and can be "benefited greatly". A "normal person’s mind is still a troublemaker. I hope my mind is normal," he grinned, "I hope so, anyway. But I still feel anger and fear. So if you find a little change for the better, I [volunteer] am your first patient. With my troublemakers, I spend a few hours in meditation every day, to help my mind, to quiet the troublemakers." But other paths, other methods, benefit humanity as well.

"Open-minded and unbiased investigation means that it is difficult to talk about right and wrong [consequences] during an investigation, without introducing bias." Scientists must "just investigate. In the meantime, though," all humans must decide. "Neuroscience is so advanced, the role of ethics assumes a greater importance" than every before.

Therefore, in science, be "open, accept any possibility, do not close any direction of research, but be guided by a sense of responsibility." The use of the research will be decided by a collective consideration. But science can be open-minded and unbiased while being responsible and compassionate. Science "needs a global sense of responsibility of its effects on humanity. Scientists are human, they get frustrated, and go home to their wife, husband, children, or friends who will show compassion to these poor scientists," he chuckled. And this shows that "compassion is critical to all humans. Therefore," to you "I promote the fundamental values of compassion and affection—as important to the development of body and brain—and warm-heartedness."

There is a misconception, he says, about the basic human values. "Love, forgiveness, people often view as part of religion. But this is a mistake. These are true humanity, had at birth by all, while religion comes much later and is part of culture. They are different. Religious faith, utilized properly, strengthens these human values. Those who claim to be religious, but are without these values, are not truly religious." Therefore, as scientists, "have these human values. Compassion must be present in science, let it guide you, as you work for humanity."

People in the audience were given cards to ask questions. Four proctors chose a few questions for the Dali Lama.

About animal research, "It is a difficult question, [as it] is a difficult [duty]. I will answer, as I do, to the question of many Tibetan Buddhists who are not vegetarians," he grinned. "I encourage the minimum use of experiments on animals, the absolute minimum amount of pain. Only perform highly necessary experiments, and as little pain as possible. If it must be done, [if that is your path, it is compassionate] to kill out of necessity, but only with empathy. Hold in you the sense of the compassionate. "I [acknowledge] that I exploit this animal to bring greater benefit to a great number of sentient beings." You must feel the sacrifice, in your heart. It is "never made lightly."

About whether "science reduces the need for religion". "No. I [mentioned] religion is about human values. If certain emotions, troublemakers, or [qualities] can be made better through medicine or surgery, it is wonderful." That is part of our values, to make better, to heal.

About patients who refuse treatment. "One who is right-minded, [in his right mind], will weigh benefit against risk. It is their choice. But make sure the education is complete, there is common sense in the patient. Sometimes, if the patient is arrogant, this will cause problems with the family". Then, "with the consent of them, with common sense and compassion", you may need "a little bit of force" [in rising pitch to emphasize little] "with excellent intentions."

Can you speak to the "meditative state vs. using medicine to reach the meditative state".

It is "difficult to see how the medicine would work that way, the state is not the end" [result]. "Some [tranquilizers (from translator)] reduce anxiety, the parts of the brain that make trouble, if you can reduce this while increasing wisdom, it keeps the intelligence intact. Medicines that don’t, which numb troublemakers but also numb intelligence, are not [beneficial]. In a restless mind, it is intelligence that is the critical factor to control a restless mind, and troublemakers. [There are] many levels of awareness, intelligence. One part of intelligence is very focused, and can give a clear mind. But another kind of intelligence, broader, reaches [an enlightened] state and can see the troublemakers, can see the former intelligence was deficient. This meta-awareness can’t be achieved by drugs. But in those with… can quiet troublemakers to help."

About the Mind-Consciousness-Body, how do we understand consciousness?

"You may not advance much in broader questions in this field. But smaller questions, about functions and [connections] in this field will lead to better understanding."

About the "best way to overcome chemical addictions."

"I don’t like [the word] "best". Is it easiest, cheapest, quickest? I don’t know. First, I am ignorant about addiction, but I think there are many factors, so it must be treated case-by-case. I do this. Case-by-case, in all people."

What do you think about Americans thinking about teaching Intelligent Design in Science.

"I don’t know. You must decide [for yourselves]. It is not an issue for [Buddhists]. There is a difference between theistic and nontheistic religions. No conflict. But the education in the United States, I don’t know. You can do more research," with a smile.

You’ve said you would like to be a scientist or engineer. If you were a neuroscientist tomorrow, what would your thesis be on?

"I need a few more days to think very carefully," with a last wicked grin. Every grad student in the place groaned.

He received another standing ovation as he presented the President of the Society with a Tibetan white scarf as a blessing, and gave many bows before he departed, with a cheerful wave.