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The Joy Of Being A Spiritual Loser: Being No One Going No Where — Transcript

by Asangoham · 2,371 words · 383 segments · language en · Watch on YouTube

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0:01I Loaf and invite my soul Walt Witman
0:05song of
0:13myself in our world today the constant
0:16pursuit of self-improvement and the
0:17glorification of hustle culture have
0:20become the norm but are we really any
0:22happier for many spiritual practice or
0:25aspirations to any spiritual growth is
0:28just another thing to add to our
0:29increasingly long Todo list meditation
0:32and mindfulness are not merely ways in
0:34which to take a break from the demands
0:36of our lives but also techniques in
0:38which we demand further efficiency and
0:40productivity from ourselves the demand
0:42is never ending we must always become
0:45better and better but above all we must
0:48become more and more productive we have
0:50forgotten or grossly misunderstood the
0:53message of not only the wisdom of the
0:55great spiritual traditions and paths but
0:57those of the philosophies of both east
0:59and west that offer a strong suggestion
1:01to relax allow and surrender not as a
1:04way of achieving more becoming more or
1:06even improving our lives but just for
1:09the sheer present moment Simplicity of
1:12resting in the joy of mere being the joy
1:14of being no one going nowhere this video
1:17will draw on a range of wildly diverse
1:20sources from ancient taoism to the
1:22French situationists of the 1960s to
1:25suggest that deep human satisfaction
1:28lies not in the constant striving to
1:30improve even to improve spiritually but
1:33in the simple momentary Act of relaxing
1:35and releasing the clenched knot of
1:37effort and realizing what is called in
1:39taism wo way or effortless effort we
1:43will examine the wisdom of Lau y Joseph
1:46peeper Lin yutang long Shena Paul lfag
1:50and guy deard all of whom emphasize the
1:53necessity of being no one of letting go
1:56of the ego-driven pursuit of success and
1:58recognition if we do do this we also
2:01discover that true human authenticity or
2:03as n said becoming ourselves requires
2:06this act of deep relaxation to put it
2:09simply tension is who we think we should
2:12be relaxation is who we
2:21are in our fast-paced and hyperconnected
2:24world the Relentless drive for
2:26self-improvement and ceaseless ambition
2:29have become normal ized we no longer
2:31even question the rightness of this
2:33incessant Pursuit we are told we must
2:35always strive for more work harder and
2:38be continually upgrading ourselves to
2:40the very best versions of ourselves
2:42increasingly we are recognizing that
2:44this hustle culture of Relentless
2:46self-improvement with all its strict
2:48disciplines 5:00 a.m. wakeups cold
2:51showers fasting till midday working 16
2:5518 hours a day exercising hours on end
2:58watching every mouth full of food
3:00getting to bed by 9:00 p.m. Etc is not
3:03leading to an increase in happiness but
3:06rather to burnout and a sense of never
3:08ever truly arriving at the Final
3:11Destination that we yearn for and if we
3:13decide that what we really want is a
3:15spiritual goal of some kind
3:17Enlightenment Awakening or just becoming
3:20more spiritually engaged with the world
3:22we impose upon ourselves a similar
3:24regime of strict schedules and
3:26disciplines we become spiritually
3:28ambitious thus we find ourselves in a
3:31similar state of burnout however this
3:34time it is a type of spiritual
3:39[Music]
3:44burnout where the German Korean
3:46philosopher bong shulhan examines this
3:49concept of burnout in modern society in
3:51his book The burnout Society
3:54particularly in the context of
3:55contemporary work culture Han argues
3:57that burnout is not merely a result of
3:59of excessive workload or stress but is
4:02deeply rooted in the culture of
4:03achievement positivity and constant
4:06self-optimization that characterizes our
4:08times Han suggests that in the age of
4:11digital connectivity and social media
4:13individuals are under constant pressure
4:15to present themselves as successful and
4:17happy that is to say to present oneself
4:20as going somewhere this Relentless
4:23pursuit of self-optimization and the
4:25compulsion to maintain a positive image
4:27can lead to a state of burnout where
4:30individuals feel exhausted isolated and
4:33empty even despite any outward
4:36achievements one of Han's key insights
4:38is that burnout is not solely caused by
4:40external factors but is exacerbated by
4:43our own willingness to participate in
4:45this culture of self- exploitation
4:47bayong Chul Han's book suggests that we
4:49strongly reconsider the value of leisure
4:51as an antidote to burnout surprisingly
4:55the wisdom of this approach can happen
4:56after and even sometimes during the
4:59crisis of burnout we begin to Intuit it
5:02and sometimes our bodies just demand it
5:04the Deep satisfaction and joy of being
5:06no one going
5:16nowhere Lau in his seminal work Tao
5:19teing introduces us to the concept of wo
5:23which is often translated as effortless
5:25action or non-doing Lau invites us to
5:28consider a way of living
5:30that is in harmony with the natural
5:31order where we Act without striving and
5:34we flow with the currents of life rather
5:36than resisting them Wu way challenges
5:39the prevailing notion that success is
5:41achieved through Relentless effort and
5:43instead proposes that we can accomplish
5:45more by doing less the TA toing suggests
5:49that the greatest achievements occur
5:50when we act in alignment with the taao
5:53the fundamental principle and natural
5:55flow of existence Lau also emphasizes
5:59the importance of embracing no self
6:02which entails letting go of the
6:04ego-driven desire for recognition and
6:06success in Western and increasingly
6:08Eastern culture immense value is placed
6:11on personal identity and achievement
6:14lau's teachings invite us to transcend
6:16the ego and recognize our
6:18interconnectedness with all of existence
6:20by releasing the need to constantly
6:22Define and improve ourselves we open the
6:25door to a rich sense of inner peace and
6:28contentment
6:31Leisure and culture Joseph Peep's
6:36insights ysep peeper 1904 to 1997 was a
6:41prominent German philosopher and a
6:43respected figure in the Catholic
6:45intellectual tradition ysep peer's most
6:48influential work was Leisure the basis
6:50of culture in this book he discusses the
6:54decline of leisure in modern society
6:56peeper makes a strong argument that true
6:58Leisure is a a contemplative state of
7:00being one in which we are free from the
7:02compulsion to produce and consume in a
7:05world driven by the pursuit of
7:07productivity Leisure is often dismissed
7:09as unproductive yet pea contends that it
7:12is the very Foundation of culture itself
7:15peer emphasizes the significance of
7:18contemplation a state of mind where we
7:20are open to receiving the world in its
7:22fullness without the need to manipulate
7:24or control it in a culture obsessed with
7:27constant activity and and the
7:29acquisition of material Goods
7:31contemplation is the antidote to the
7:33shallowness that pervades our lives it
7:36is in moments of contemplation that we
7:38can truly appreciate the beauty and
7:40depth of existence pea challenges the
7:43prevailing Notions of productivity and
7:45efficiency he argues that the pursuit of
7:48culture wisdom and inner growth requires
7:51time for leisure and contemplation the
7:53Relentless drive to be productive at all
7:55times not only leads to burnout but also
7:58deprives us of the very essence of what
8:00it means to be
8:08human Lin yutang 1895 to 1976 was a
8:13renowned Chinese writer philosopher and
8:16inventor best known for his literary
8:18contributions that bridged eastern and
8:20western cultures in 1937 while living in
8:23New York City Lin yutang wrote the
8:26importance of living which would become
8:28a massive best seller in the United
8:30States and elsewhere in the world in the
8:33book Lin yutang promotes the virtues of
8:35a simple and contented life He suggests
8:39that we cultivate an attitude of joy in
8:41the everyday in the small pleasures of
8:43existence uang argues that the pursuit
8:46of self-improvement often leads to inner
8:48turmoil and
8:49dissatisfaction instead by accepting
8:52ourselves as we are and embracing the
8:54present moment we can experience a sense
8:56of vast
8:58tranquility
9:02[Music]
9:08old man basking in the sun is an ancient
9:11Tibetan spiritual text transmitted by
9:13the Great zogin Master long Chena long
9:17chena's contributions to Tibetan
9:19Buddhism are Monumental and he is often
9:21regarded as one of the greatest Scholars
9:23and meditation Masters in the Tibetan
9:26tradition long chena's magnum opus old
9:29man basking in the sun which is also
9:31known by the title the treasury of
9:33natural Perfection however it's the
9:36title old man basking in the Sun that
9:39most clearly and succinctly communicates
9:41the spiritual wisdom contained in the
9:42pages of the book The metaphor of the
9:45old man sitting in the sun represents
9:47the Natural State and supreme ease of
9:50always already inherent spiritual
9:52realization just as the old man
9:54peacefully enjoys the warmth and light
9:56of the sun without striving or seeking
9:58so so too can individuals find profound
10:01Serenity and fulfillment by recognizing
10:03the inherent Clarity and Perfection of
10:05their own mind and simple state of being
10:08the metaphor of an old man blissfully
10:10enjoying the sun without a care in the
10:12world underscores the idea that
10:14Enlightenment is not a distant goal to
10:16be pursued through effort but a state of
10:19being that arises when one is fully
10:21present and attuned to the Natural
10:23Radiance of
10:28existence
10:32Paul lfag 1842 to 1911 was a French
10:36Marxist revolutionary Economist writer
10:39and son-in-law of KL Marx whose best
10:42known essay was the right to be lazy
10:45published in 1883 in this influential
10:48work lfag argued against the prevailing
10:51work ethic of his time criticizing the
10:54exploitation of laborers and the
10:55Relentless pursuit of productivity lfag
10:59contended that workers had a fundamental
11:01right to Leisure and that a reduction in
11:03working hours would lead to improved
11:05well-being and a more Equitable Society
11:08lefar challenged the notion that work
11:11was inherently virtuous and that
11:13idleness was a sin instead he advocated
11:16for the value of rest and Leisure as
11:18essential components of a meaningful
11:21even spiritual Andor creative life lfag
11:24called for the reclaiming of freedom
11:26from working and the right to enjoy life
11:29without the burden of constant labor in
11:31a world such as ours today where the
11:34pursuit of material success often takes
11:36precedence over personal well-being lf's
11:39insights remind us of the importance of
11:41rest Leisure and loafing as absolutely
11:44necessary to the realization of genuine
11:53happiness guy deard 1931 to 1994 was a
11:58French intellect ual filmmaker and
12:00political theorist best known for his
12:03influential work the Society of the
12:05spectacle published in
12:071967 debard strongly criticized consumer
12:10culture capitalism and the dehumanizing
12:13effects of modern society in his book
12:17The Society of the spectacle deard
12:19explores the concept of the spectacle a
12:22pervasive and alienating force in
12:24contemporary life that commodifies Human
12:26Experience and reduces it to a series of
12:29images and simulations guide deo's
12:32attitudes toward work were greatly
12:34influenced by his critical stance on
12:36consumer culture and capitalism he
12:38believed that the modern capitalist
12:40system restricted individuals to only
12:42two modes of being one could either be a
12:45producer and or a consumer deard argued
12:49that the spectacle the production of
12:51images via advertising Cinema music
12:54videos art popular culture Etc worked to
12:58convince Vin us that there was no other
13:00way that we could be in the world other
13:02than producing or consuming this
13:04perspective underpinned his provocative
13:06slogan never work which emerged and was
13:09painted on walls and buildings during
13:10the street Riots of May 1968 in Paris
13:14debard himself was true to his word as
13:16in his 63 years of life he never
13:18performed paid work of any kind debor
13:21introduced many practices that he felt
13:23stood outside or wear a type of
13:25resistance to the conforming Realms of
13:27mere production and consumption
13:29one was the derive later known as
13:32psychogeography the concept derive and
13:35psychogeography were unconventional ways
13:37of experiencing and understanding Urban
13:39or city environments While most space
13:42within cities is constructed in a way to
13:44only encourage producing or consuming
13:47that is going to work or going to the
13:49shops the derive is a form of drift or
13:52aimless walking through a City guided by
13:55intuition and curiosity rather than
13:57pre-planned or imposed Roots during the
14:00derive individuals allow themselves to
14:02be carried by the unique rhythms and
14:04atmospheres of different city spaces
14:06which can reveal hidden aspects of the
14:08urban landscape challenge the monotony
14:11of daily life introducing play and forms
14:13of resistance outside the producer or
14:15consumer
14:24[Music]
14:27Nexus so what do these philosophers and
14:30political theorists who preach the
14:31dangers and life- deadening effects of
14:33work have to do with spiritual life
14:36practice or understanding if we accept
14:39that spiritual realization or Awakening
14:41is a natural always already prior state
14:44of being as the zogin master Lena would
14:47have us believe then why is it that we
14:50cannot simply stop what is this drive to
14:53attain we may recognize that our
14:55spiritual practice has almost
14:57automatically become another form of
14:59ambition another source of tension of
15:02worry a feeling of being dissatisfied
15:04with how things are and a need to change
15:06them rather than merely letting them be
15:09what the Tibetan spiritual Master choam
15:12trungpa called spiritual materialism the
15:15Contemporary zogin teacher choal namkai
15:17norbin Poe said that spiritual practice
15:20is extremely easy one need only relax or
15:23as hwl punja the advit vant master and
15:27devotee of Raman Maharishi said practice
15:30is very simple keep quiet and make no
15:33effort so why can't we simply do that
15:36this is where some of these cultural
15:38theorists and philosophers may help they
15:40can reveal to us how embedded how
15:42propagandized how influenced by the
15:45ideology of this mainly capitalist
15:47system that demands from us ever more
15:49increasing levels of productivity
15:51demands our very life force from us that
15:54will not let us rest even to the point
15:56of physical and mental breakdown and
15:58burnout out if we allow these theorists
16:00and philosophers to reveal to us our
16:02embeddedness we may then take conscious
16:04steps to resist we can reduce our work
16:07hours to an optimal minimum we can
16:09greatly simplify Our Lives we can
16:12Embrace and learn to become masters of
16:14doing nothing we can take back our
16:16attention from the attention economy we
16:18can live as Henry David thorough
16:20suggested with the broadest of margins
16:22on my life we can finally stop beating
16:25ourselves up for not achieving more
16:27being more and rest in the always
16:29already state of our natural inherent
16:32and boundless Radiance we can rest as we
16:34truly are no one going
16:38[Music]
16:50[Music]
16:57nowhere

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