See what you made me do game

But our minds are small, our comprehension is limited; we cannot see the whole, we always see only a small part. We are like a person who is hiding behind his door and looking through the keyhole into the street. He always sees things One moment it was not there, one moment it is there, and another moment it is gone forever. That's how we are looking at existence. We say something is in the future, then it comes into the present, and then it has gone into the past.

In fact, time is a human invention. It is always now! Existence knows no past, no future -- it knows only the present. But we are sitting behind a keyhole and looking. A person is not there, then suddenly he appears; and then as suddenly as he appears he disappears too. Now you have to create time. Before the person appeared he was in the future; he was there, but for you he was in the future.

Then he appeared; now he is in the present -- he is the same! And you cannot see him anymore through your small keyhole -- he has become past. Nothing is past, nothing is future -- all is always present. But our ways of seeing are very limited. Hence we go on asking why there is misery in the world, why there is this and that If we can look at the whole, all these whys disappear.

And to look at the whole, you will have to come out of your room, you will have to open the door This is what mind is: a keyhole, and a very small keyhole it is. Compared to the vast universe, what are our eyes, ears, hands? What can we grasp? Nothing of much importance. And those tiny fragments of truth, we become too much attached to them. If you see the whole, everything is as it should be -- that is the meaning of "everything is right.

Only God exists; the Devil is man's creation. The third meaning of 'dhamma' can be God -- but Buddha never uses the word 'God' because it has become wrongly associated with the idea of a person, and the law is a presence, not a person. Hence Buddha never uses the word 'God', but whenever he wants to convey something of God he uses the word 'dhamma'.

His mind is that of a very profound scientist. Because of this, many have thought him to be an atheist -- he is not. He is the greatest theist the world has ever known or will ever know -- but he never talks about God. He never uses the word, that's all, but by 'dhamma' he means exactly the same. One who wants to know the truth will have to discipline himself in many ways.

Don't forget the meaning of the word 'discipline' -- it simply means the capacity to learn, the availability to learn, the receptivity to learn. Hence the word 'disciple'. And 'dhamma' also means the ultimate truth. When mind disappears, when the ego disappears, then what remains?

Something certainly remains, but it cannot be called 'something' -- hence Buddha calls it 'nothing'. But let me remind you, otherwise you will misunderstand him: whenever he uses the word 'nothing' he means no-thing. Divide the word in two; don't use it as one word -- bring a hyphen between 'no' and 'thing', then you know exactly the meaning of 'nothing'. The ultimate law is not a thing. It is not an object that you can observe. It is your interiority, it is subjectivity. Buddha would have agreed totally with the Danish thinker, Soren Kierkegaard.

He says: Truth is subjectivity. That is the difference between fact and truth. A fact is an objective thing. Science goes on searching for more and more facts, and science will never arrive at truth -- it cannot by the very definition of the word.

Truth is the interiority of the scientist, but he never looks at it. He goes on observing other things. He never becomes aware of his own being. That is the last meaning of 'dhamma': your interiority, your subjectivity, your truth. One thing very significant -- allow it to sink deep into your heart: truth is never a theory, a hypothesis; it is always an experience. Hence my truth cannot be your truth. My truth is inescapably my truth; it will remain my truth, it cannot be yours.

We cannot share it. Truth is unsharable, untransferable, incommunicable, inexpressible. I can explain to you how I have attained it, but I cannot say what it is. The "how" is explainable, but not the "why. Each one has to come to it in his own way.

Each one has to come to it in his own inner being. In absolute aloneness it is revealed. And the second word is PADA. One, the most fundamental meaning, is path. Religion has two dimensions: the dimension of "what" and the dimension of "how. But the "how" can be talked about, the "how" is sharable. That is the meaning of 'path'. I can indicate the path to you; I can show you how I have traveled, how I reached the sunlit peaks. I can tell you about the whole geography of it, the whole topography of it.

I can give you a contour map, but I cannot say how it feels to be on the sunlit peak. It is like you can ask Edmund Hillary or Tensing how they reached the highest peak of the Himalayas, Gourishankar. They can give you the whole map of how they reached.

But if you ask them what they felt when they reached, they can only shrug their shoulders. That freedom that they must have known is unspeakable; the beauty, the benediction, the vast sky, the height, and the colorful clouds, and the sun and the unpolluted air, and the virgin snow on which nobody had ever traveled before One has to reach those sunlit peaks to know it.

All these meanings are significant. You have to move from where you are. You have to become a great process, a growth. People have become stagnant pools; they have to become rivers, because only rivers reach the ocean. And it also means foundation, because it is the fundamental truth of life. Without dhamma, without relating in some way to the ultimate truth, your life has no foundation, no meaning, no significance, it cannot have any glory.

It will be an exercise in utter futility. If you are not bridged with the total you cannot have any significance of your own. You will remain a driftwood -- at the mercy of the winds, not knowing where you are going and not knowing who you are.

The search for truth, the passionate search for truth, creates the bridge, gives you a foundation. Become like sponges: let it soak, let it sink into you. Don't be sitting there judging; otherwise you will miss the Buddha.

Don't sit there constantly chattering in your mind about whether it is right or wrong -- you will miss the point. Don't be bothered whether it is right or wrong. The first, the most primary thing, is to understand what it is -- what Buddha is saying, what Buddha is trying to say. There is no need to judge right now.

The first, basic need is to understand exactly what he means. And the beauty of it is that if you understand exactly what it means, you will be convinced of its truth, you will know its truth. Truth has its own ways of convincing people; it needs no other proofs. Truth never argues: it is a song, not a syllogism. The sutras:. It has been said to you again and again that the Eastern mystics believe that the world is illusory. It is true: they not only believe that the world is untrue, illusory, maya -- they know that it is maya, it is an illusion, a dream.

But when they use the word sansara -- the world -- they don't mean the objective world that science investigates; no, not at all. They don't mean the world of the trees and the mountains and the rivers; no, not at all. They mean the world that you create, spin and weave inside your mind, the wheel of the mind that goes on moving and spinning.

Sansara has nothing to do with the outside world. There are three things to be remembered. One is the outside world, the objective world. Buddha will never say anything about it because that is not his concern; he is not an Albert Einstein.

Then there is a second world: the world of the mind, the world that the psychoanalysts, the psychiatrists, the psychologists investigate. Buddha will have a few things to say about it, not many, just a few -- in fact, one: that it is illusory, that it has no truth, either objective or subjective, that it is in between.

The first world is the objective world, which science investigates. The second world is the world of the mind, which the psychologist investigates. And the third world is your subjectivity, your interiority, your inner self. Buddha's indication is towards the interiormost core of your being. But you are too much involved with the mind. Unless he helps you to become untrapped from the mind, you will never know the third, the real world: your inner substance.

That's what everybody is: his mind. Just imagine for a single moment that all thoughts have ceased If all thoughts cease for a single moment, then who are you?

No answer will be coming. All thoughts have ceased. So the Koran has disappeared, the Bible, the Gita You cannot even utter your name. All language has disappeared so you cannot say to which country you belong, to which race. When thoughts cease, who are you?

An utter emptiness, nothingness, no-thingness. It is because of this that Buddha has used a strange word; nobody has ever done such a thing before, or since. The mystics have always used the word 'self' for the interiormost core of your being -- Buddha uses the word 'no-self'. And I perfectly agree with him; he is far more accurate, closer to truth. To use the word 'self' -- even if you use the word 'Self' with a capital 'S', does not make much difference.

It continues to give you the sense of the ego, and with a capital 'S' it may give you an even bigger ego. Buddha does not use the words atma, 'self', atta. He uses just the opposite word: 'no-self', anatma, anatta. He says when mind ceases, there is no self left -- you have become universal, you have overflowed the boundaries of the ego, you are a pure space, uncontaminated by anything.

You are just a mirror reflecting nothing. If you really want to know who, in reality, you are, you will have to learn how to cease as a mind, how to stop thinking. That's what meditation is all about. Meditation means going out of the mind, dropping the mind and moving in the space called no-mind. And in no-mind you will know the ultimate truth, dhamma. And moving from mind to no-mind is the step, pada. Whenever Buddha uses the phrase 'impure mind' you can misunderstand it.

By 'impure mind' he means mind, because all mind is impure. Mind as such is impure, and no-mind is pure. Purity means no-mind; impurity means mind. Misery is a by-product, the shadow of the mind, the shadow of the illusory mind. Misery is a nightmare.

You suffer only because you are asleep. And there is no way of escaping it while you are asleep. Unless you become awakened the nightmare will persist. It may change forms, it can have millions of forms, but it will persist. Misery is the shadow of the mind: mind means sleep, mind means unconsciousness, mind means unawareness.

Mind means not knowing who you are and still pretending that you know. Mind means not knowing where you are going and still pretending that you know the goal, that you know what life is meant for -- not knowing anything about life and still believing that you know. Again, remember: when Buddha says "pure mind" he means no-mind. It is very difficult to translate a man like Buddha. It is almost an impossible job, because a man like Buddha uses language in his own way; he creates his own language.

He cannot use the ordinary language with ordinary meanings, because he has something extraordinary to convey. Ordinary words are absolutely meaningless in reference to the experience of a Buddha. But you should understand the problem. The problem is, he cannot use an absolutely new language; nobody will understand. It will look like gibberish. That's how the word 'gibberish' came into existence.

It comes from a Sufi; his name was Jabbar. He invented a new language. Nobody was able to make head or tail of it. How can you understand an absolutely new language? He looked like a madman, uttering nonsense, utter nonsense. That's how it happens!

If you listen to a Chinese and you don't understand Chinese, it is utter nonsense. Somebody was asking a man who had gone to China, "How do they find such strange names for people? But the same is the case: if a Chinese hears English he thinks, "What nonsense! Only he will understand it and nobody else. Jabbar did that -- must have been a very courageous man.

People thought that he was mad. The English word 'gibberish' comes from Jabbar. Nobody knows what he was saying. Nobody has even tried to collect it There was no alphabet. And what he was saying was making no sense at all, so we don't know what treasures we have missed. Manu Melwin Joy Follow. Research Scholar. Types of contract - transactional analysis - Manu Melwin Joy.

Contracts for change - transactional analysis - Manu Melwin Joy. Competitive symbiosis - Transactional analysis. Symbiotic invitation - Transactional analysis. Symbiosis - transactional analysis - Manu Melwin Joy. Symbiosis and script - transactional analysis - Manu Melwin Joy. Related Books Free with a 30 day trial from Scribd. Dry: A Memoir Augusten Burroughs. Related Audiobooks Free with a 30 day trial from Scribd. Empath Up! See what you made me do 1.

And it is an issue, as Hill says with optimism in her series opener, that is solvable. But the paramount challenge is the question of what do we owe these victim-survivors who are finding the strength to speak to us? And what do we owe the women at risk? What do we owe all the good people helping, trying to make them safe? If outrage follows, then good. Top review. Very well done and thought provoking. The only thing that was quite odd and very off putting was the wobble bum presenter walking on the beach and down the street all the time, it made it very self centred.

It's time our politicians got some back bone and did something about this very serious problem. Details Edit. Release date May 5, Australia. Northern Pictures. Technical specs Edit.