المحتوى المقدم من Nithish O. يتم تحميل جميع محتويات البودكاست بما في ذلك الحلقات والرسومات وأوصاف البودكاست وتقديمها مباشرة بواسطة Nithish O أو شريك منصة البودكاست الخاص بهم. إذا كنت تعتقد أن شخصًا ما يستخدم عملك المحمي بحقوق الطبع والنشر دون إذنك، فيمكنك اتباع العملية الموضحة هنا https://ar.player.fm/legal.
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Hosted by Chris Burns, We Have The Receipts is a bi-weekly all-access deep dive into Netflix Unscripted Reality! Each episode will bring you closer to the people behind the reality, with the free-flowing depth of podcast conversations and viral elements of TV’s best talk shows. We Have The Receipts is an upbeat, fan-first destination to uncover more insider secrets, more expert hot takes, and more off-the-rails drama from their favorite Netflix reality stars.
المحتوى المقدم من Nithish O. يتم تحميل جميع محتويات البودكاست بما في ذلك الحلقات والرسومات وأوصاف البودكاست وتقديمها مباشرة بواسطة Nithish O أو شريك منصة البودكاست الخاص بهم. إذا كنت تعتقد أن شخصًا ما يستخدم عملك المحمي بحقوق الطبع والنشر دون إذنك، فيمكنك اتباع العملية الموضحة هنا https://ar.player.fm/legal.
المحتوى المقدم من Nithish O. يتم تحميل جميع محتويات البودكاست بما في ذلك الحلقات والرسومات وأوصاف البودكاست وتقديمها مباشرة بواسطة Nithish O أو شريك منصة البودكاست الخاص بهم. إذا كنت تعتقد أن شخصًا ما يستخدم عملك المحمي بحقوق الطبع والنشر دون إذنك، فيمكنك اتباع العملية الموضحة هنا https://ar.player.fm/legal.
Is Suffering Essential? There are so many varieties and complications and degrees of suffering. We all know that. You know it very well, and we carry this burden right through life, practically from the moment we are born until the moment we collapse into the grave.... we say that it is inevitable, then there is no answer; if you it, then you have stopped inquiring into it. You have closed door to further inquiry, if you escape from it, you have also dosed the door. You may escape into man or woman, into drink, amusement, into various forms of power, position, prestige, and the internal chatter of nothingness. Then your escapes become all-important; the objects to which you fly assume colossal importance. So you have shut the door on sorrow also, and that is what most of us do.... Now, can we stop escape of every kind and come back to suffering?... That means not seeking a solution for suffering. There is physical suffering a toothache, stomachache, an operation, accidents, various forms of physical sufferings that have their own answer. There is also the fear of future pain that would cause suffering. Suffering is closely related to fear, and without comprehension of these two major factors in life, we shall never comprehend what it is to be compassionate, to love. So a mind that is concerned with the comprehension of what is compassion, love, and all the rest of it must surely understand what is fear and what is sorrow.…
Integrated Understanding What do we mean by "grief"? Is It something apart from you? Is it something outside of you, inwardly or outwardly, which you are observing, which you are experiencing? Are you merely the observer experiencing? Or, is it something different? Surely that is important point, is it not? When I say "I suffer," what do I mean vi? Am I different from the suffering? Surely that is the question, is it not? Let us find out. There is sorrow-I am not loved, my son dies, what you will. There is one part of me that is demanding why, demanding the explanation, the reasons, the causes. The other part of me is in agony for various reasons. And there is also another part of me that wants to be free from the sorrow, which wants to go beyond it. We are all these things, are we not? So, if one part of me is rejecting, resisting sorrow, another part of me is seeking an explanation, is caught up in theories, and another part of me is escaping from the fact-how then can I understand it totally? It is only when I am capable of integrated understanding that there is a possibility of freedom from sorrow. But if I am torn in different directions, then I do not see the truth of it... Now, please listen carefully, and you will see that when there is a fact, a truth, there is understanding of it only when I can experience the whole thing without division-and not when there is the separation of the "me" observing suffering. That is the truth.…
Understanding Suffering Why do we inquire, "what is happiness"? Is that the right approach? Is that the right probing? We are not happy. If we were happy, our world would be entirely different; our civilization, our culture would be wholly, radically different. We are unhappy human beings, petty, miserable, struggling, vain, surrounding ourselves with useless, futile things, satisfied with pretty ambitions, with money, and position. We are unhappy beings, though we may have knowledge, though we may have money, rich houses, plenty of children, cars, experience. We are unhappy, suffering, human beings, and because we are suffering, we want happiness, and so we are led away by those who promise this happiness - social, economic, or spiritual... What is the good of my asking if there is happiness when I am suffering? Can I understand suffering? That is my problem, not how to be happy. I am happy when I am not suffering, but the moment I am conscious of it, it is not happiness. ... So I must understand what is suffering. Can I understand what is suffering when a part of my mind is running away seeking happiness, seeking a way out of this misery? So must I not, if I am to understand suffering, be completely one with it, not reject it, not justify it, not condemn it, not compare it, but completely be with it and understand it The truth of what is happiness will come if I know how to listen. I must know how to listen to suffering, if I can listen to suffering I can listen to happiness, because that is what I am.…
Happiness That Is Not of the Mind We may move from one refinement to another, from c subtlety to another, from one enjoyment to another; but at the centre of it all, there is "the me"-"the me" that is enjoying, that es looks for, longs for wants more happiness, "the me" that searches, looks for lo happiness, "the me" that struggles, "the me" that becomes more refined, but never likes to come to an end. It is only when me" in all subtle forms comes to an end that there is a state of bliss that cannot be sought after, an ecstasy, a real joy without without corruption.... pain. When the mind goes beyond the thought of the "me," the experience, the observer, the thinker, then there is a possibility of a happiness that is incorruptible. That happiness cannot be permanent, in the sense in which we use that word. But our mind is seeking permanent happiness, something that will last, that will continue. That very desire for continuity is corruption.... If we can understand the process of life without condemning, without saying it is right or wrong, then, I think, there comes a creative happiness that is not "yours" or "mine." That creative happiness is like sunshine. If you want to keep the sunshine to yourself, it is no longer the clear, warm, life-giving sun. Similarly, if you want happiness because you are suffering, or because you have lost somebody, or because you have not been successful, then that is merely a reaction. But when the mind can go beyond, then there is a happiness that is not of the mind.…
Can Happiness Be Found Through Anything? We seek happiness through things, through relationship, through thoughts, ideas. So things, relationship, and ideas become all-important and not happiness. When we seek happiness through something, then the thing becomes of greater value than happiness itself. When stated in this manner, the problem sounds simple and it is simple. We seek happiness in property, in family, in name; then property, family, idea become all-important, for then happiness is sought through a means, and then the means destroys the end. Can happiness be found through any means, through anything made by the hand or by the mind? Things, relationship, and ideas are so transparently impermanent, we are ever made unhappy by them.... Things are impermanent, they wear out and are lost; relationship is constant friction and death awaits; ideas and beliefs have no stability, not permanent. We seek happiness in them and yet do not realize their impermanency. So sorrow becomes our constant companion and overcoming it our problem. To find out the true meaning of happiness, we must explore the river of self-knowledge. Self-knowledge is not an end in itself. Is there a source to a stream? Every drop of water from the beginning to the end makes the river. To imagine that we will find happiness at the source is to be mistaken. It is to be found where you are on the river of self-knowledge.…
Happiness Is Not Sensation thing to Mind can never find happiness. Happiness is not a be pursued and found, as sensation. Sensation can be found a again and again, for it is ever being lost; but happiness cannot be for Remembered happiness is only a sensation, a reaction for or against the present. What is over is not happiness; the experience of happiness that is over is sensation, for remembrance is the past and the past is sensation. Happiness is not sensation.... What you know is the past, not the present, and the past is sensation, reaction, memory. You remember that you were happy; and can the past tell what happiness is? It can recall but it cannot be. Recognition is not happiness; to know what it is to be happy is not happiness. Recognition is the response of memory; and can the mind, the complex of memories, experiences, ever be happy? The very recognition prevents the experiencing. When you are aware that you are happy, is there happiness? When there is happiness, are you aware of it? Consciousness comes only with conflict, the conflict of remembrance of the more. Happiness is not the remembrance of the more. Where there is conflict, happiness is not. Conflict is where the mind is. Thought at all levels is the response of memory, and so thought invariably breeds conflict. Thought is sensation, and sensation is not happiness. Sensations are ever seeking gratifications. The end is sensation, but happiness is not an end; it cannot be sought out.…
Happiness Cannot Be Pursued What do you mean by happiness? Some will say happiness consists of getting what you want. You want a car, and you get it, and you are happy. I want a sari or clothes, I want to go to Europe and if I Can. I am happy. I want to be the greatest politician, and if I get it, I am happy, if I cannot get it, I am unhappy. So, what you call happiness is getting what you want, achievement or success, becoming noble, getting anything that you want. As long as you want something and you can get it, you feel perfectly happy: you are not frustrated, but if you cannot get what you want, then unhappiness begins. All of us are concerned with this, not only the nick and the poor. The rich and the poor all want to get something for themselves, for their family, for society, and if they are prevented, stopped, they will be unhappy. We are not discussing, we are not saying that the poor should not have what they want. That is not the problem. We are trying to find out what is happiness and whether happiness is something of which you are conscious. The moment you are conscious that you are happy, that you have much, is that happiness? The moment you are conscious that you are happy, it is not happiness, is it? So you cannot go after happiness. The moment you are conscious that you are humble, you are not humble. So happiness is not a thing to be pursued; it comes. But if you seek it, it will evade you.…
One Must Go Deep to Know Joy Very few of us enjoy anything. We have very little joy in osa lovely seeing the sunset, or the full moon, or a beautiful person tree, or a bird in flight, or a dance. We do not really enjoy a We look at it, we are superficially amused or excited by it, we have sensation that we call joy. But enjoyment is something far deeper which must be understood and gone into.... As we grow older, though we want to enjoy things, the best has gone out of us, we want to enjoy other kinds of sensations passions, lust, power, position. These are all the normal things of life, though they are superficial; they are not to be condemned, not to be justified, but to be understood and given their right place. If you condemn them as being worthless, as being sensational, stupid, or unspiritual, you destroy the whole process of living ... To know joy one must go much deeper. Joy is not mere sensation. It requires extraordinary refinement of the mind, but not the refinement of the self that gathers more and more to itself. Such a self, such a man, can never understand this state of joy in which the enjoyer is not. One has to understand this extraordinary thing, otherwise, life becomes very small, petty, superficial-being born, learning a few things, suffering, bearing children, having responsibilities, earning money, having a little intellectual amusement and then to die.…
Happiness vs. Gratification What is it that most of us are seeking? What is it that each one wants? Especially in this restless world, where everybody is to find some kind of peace, some kind of happiness, a refuge. surely it is important to find out, isn't it, what it is that we are trying to seck, what it is that we are trying to discover? Probably most of us are seeking some kind of happiness, some kind of peace; in a world that is ridden with turmoil, wars, contention, strife, we want a refuge where there can be some peace. I think that is what most of us want. So we pursue, go from one leader to another, from one religious organization to another, from one teacher to another. Now, is it that we are seeking happiness or is it that we are seeking gratification of some kind from which we hope to derive happiness? There is a difference between happiness and gratification. Can you seek happiness? Perhaps you can find gratification but surely you cannot find happiness. Happiness is derivative; it is a by-product of something else. So, before we give our minds and hearts to something that demands a great deal of carnestness, attention, thought, care, we must find out, must we not, what it is that we are checking, whether it is happiness, or gratification?…
That Thing Which You Fight You Become Surely that thing which you fight you become. ... If I am anger. angry and you meet me with anger what is the result? You have become that which Iam. If I am evil and you fight me with evil means then you also become evil, however righteous you may feel. If I am brutal and you use brutal methods to overcome me, then me brutal like me. And this we have done for thousands of years. Surely there is a different approach than to meet hate by hate? If I use violent methods to quell anger in myself then I am using wrong means for a right end, and thereby the right end ceases to be In this there is no understanding, there is no transcending anger. Anger is to be studied tolerantly and understood; it is not to be overcome through violent means. Anger may be the result of many causes, and without comprehending them there is no escape from anger. We have created the enemy, the bandit, and becoming ourselves the enemy in no way brings about an end to enmity. We have to understand the cause of enmity and cease to feed it by our thought, feeling, and action. This is an arduous task demanding constant self-awareness and intelligent pliability, for what we are the society, the state, is. The enemy and the friend are the outcome of our thought and action. We are responsible for creating enmity and so it is more important to be aware of our own thought and action than to be concerned with the foe and the friend, for right thinking puts an end to division. Love transcends the friend and the enemy.…
To Destroy Hate the world of hate taking its harvest at the present. This world of hate has been created by our fathers and their hers and by us. Thus, ignorance stretches indefinitely into st. It has not come into being by itself. It is the outcome of human ignorance, a historical process, isn't it? We as individuals have cooperated with our ancestors, who, with their forefathers, set going this process of hate, fear, greed, and so on. Now, as individuals, we partake of this world of hate so long as we, individually, indulge in it. The world, then, is an extension of yourself. If you as an individual desire to destroy hate, then you as an individual must cease hating. To destroy hate, you must dissociate yourself from hate in all its gross and subtle forms, and so long as you are caught up in it you are part of that world of ignorance and fear. Then the world is an extension of yourself, yourself duplicated and multiplied. The world does not exist apart from the individual. It may exist as an idea, as a state, as a social organization, but to carry out that idea, to make that social or religious organization function, there must be the individual. His ignorance, his greed, and his fear maintain the structure of ignorance, greed, and hate. If the individual changes, can he affect the world, the world of hate, greed, and so on? ...The world is an extension of yourself so long as you are thoughtless, caught up in ignorance, hate, greed, but when you are earnest, thoughtful, and aware, there is not only a dissociation from those ugly causes that create pain and sorrow, but also in that understanding there is a completeness, a wholeness.…
The Fact Is We Are Violent We all see the importance of the cessation of violence. And how am I, as an individual, to be free of violence-not just superficially but totally, completely, inwardly? If the ideal of nonviolence will not free the mind from violence, then will k analysis of the cause of violence help to dissolve violence? After all, this is one of our major problems, is it not? The whole world is caught up in violence, in wars; the very structure of our acquisitive society is essentially violent. And if you and I as individuals are to be free from violence-totally, inwardly free, not merely superficially or verbally-then how is one to set about it without becoming self-centred? You understand the problem, do you not? If my concern is to free the mind from violence and I practice discipline in order to control violence and change it into nonviolence, surely that brings about self-centred thought and activity, because my mind is focused all the time on getting rid of one thing and acquiring something else. And yet I see the importance of the mind being totally free from violence. So what am I to do? Surely, it is not a question of how one is not to be violent. The fact is that we are violent, and to ask "How am I not to be violent?" merely creates the ideal, which seems to me to be utterly futile. But if one is capable of looking at violence and understanding it, then perhaps there is a possibility of resolving it totally.…
The Major Cause of Violence The major cause of violence, I think, is that each one inwardly, psychologically, seeking security. In each one of us the for psychological security—that inward sense of being safe-projects the demand, the outward demand, for s security. Inwardly each one of us wants to be secure, sure, certain. That is hy we have all these marriage laws; in order that we may possess a woman, or a man, and so be secure in our relationship. If that relationship is attacked we become violent, which is the psychological demand, the inward demand, to be certain of our relationship to everything. But there is no such thing as certainty, security, in any relationship. Inwardly, psychologically, we should like to be secure, but there is no such thing as permanent security.... So all these are the contributory causes of the violence that is prevalent, rampaging, throughout the world. I think anybody who has observed, even if only a little, what is going on in the world, and especially in this unfortunate country, can also, without a great deal of intellectual study, observe and find out in himself those things which, projected outwardly, are the causes of this extraordinary brutality, callousness, indifference, violence.…
Freedom from Violence on you see the fact of violence the fact not on of you but also inside you-and not have any time interval between Listening and acting? This means by the very act of listening you are free from violence. You are totally free from violence because you have not admitted time, an ideology through which you can of violence. This requires very deep meditation, not just a ve agreement or disagreement. We never listen to anything, our mind our brain cells are so conditioned to an ideology about violence tha: we never look at the fact of violence. We look at the fact of violence through an ideology and the looking at violence through an ideology creates a time interval. And when you admit time, there is no end to violence; you go on showing violence, preaching nonviolence.…
Realize You Are Violent The animal is violent. Human beings who are the result of the animal, are also violent; it is part of their being to be violent, to be angry, to be jealous, to be envious, to seek power, position, prestige all the rest of it, to dominate, to be aggressive. Man is violent-this is shown by thousands of wars--and he has developed an ideology which he calls nonviolence.... And when there is actual violence as a war between this country and the next country, everybody is involved in it. They love it. Now, when you are actually violent and you have an ideal of nonviolence, you have a conflict. You are always trying to become nonviolent—which is a part of the conflict. You discipline yourself in order not to be violent-which, again, is a conflict, friction. So when you are violent and have the ideal of nonviolence, you are essentially violent. To realize that you are violent is the first thing to do-not try to become nonviolent. To see violence as it is not try to translate it, not to discipline it, not to overcome it, not to suppress it, but to see it as though you are seeing it for the first time—that is to look at it without any thought. I have explained already what we mean by looking at a tree with innocence-which is to look at it without the image. In the same way, you have to look at violence without the image that is involved in the word itself. To look at it without any movement of thought is to look at it as though you are looking at it for the first time, and therefore looking at it with innocence.…
مرحبًا بك في مشغل أف ام!
يقوم برنامج مشغل أف أم بمسح الويب للحصول على بودكاست عالية الجودة لتستمتع بها الآن. إنه أفضل تطبيق بودكاست ويعمل على أجهزة اندرويد والأيفون والويب. قم بالتسجيل لمزامنة الاشتراكات عبر الأجهزة.