that never were and say’Why not?
которых никогда не было, и спрашиваю:» А почему бы нет?
It sees things as they are and deals with them according to the larger Truth with an automatic rightness of perception
and will and reaction to impacts.
Он видит вещи, как они есть, и обращается с
ними
в соответствии с более широкой Истиной с автоматической правильностью восприятия,
воли и реакции на контакты.*.
Make your thinking orderly and free from emotional overtones, and you will see people and things as they are, with clarity and charity.
Наведите порядок в своем мышлении и освободите его от эмоциональных обертонов, и тогда вы
будете
видеть людей и вещи такими, какие они есть, с ясностью и состраданием.
I ask you to remove all labels and see things as they actually are; not
as
the propaganda tells you it
is.
When one springs up into the higher sphere, into the world of Truth,
Когда кто-то поднимется в более высокую сферу, в мир Истины,
Overmind experience comes when one rises to the overmind plane and sees things as they are on that plane or
as they
look to the consciousness
which
sees
the other planes from the overmind view.
Опыт надразума приходит, когда поднимаются к плану надразума и видят вещи как они есть на этом плане или
как они
представляются сознанию,
которое
видит
эти планы с точки зрения надразума.
На основании Вашего запроса эти примеры могут содержать грубую лексику.
На основании Вашего запроса эти примеры могут содержать разговорную лексику.
все как есть
вещи как они есть
вещей как они есть
вещи такими, какие они есть
вещи, как они есть
вещи такими, как они есть
все, как есть
вещей такими, какие они есть
вещи такими, каковы они есть
вещи такими, какими они есть
However, controlling parents are obvious in their actions and say things as they are.
Однако, родительский контроль очевиден в своих действиях, говоря все как есть.
It would be far more politically prudent to simply leave things as they are.
Политически разумно было бы оставить все как есть.
Dharma is things as they are.
I’m only painting things as they are.
The acceptance of these conditions as expressive of ‘human nature’ is a myth used to keep things as they are.
Признание этих проблем следствием человеческой природы — миф, нужный, чтобы оставить все как есть.
Please, leave things as they are, I beg you.
Maybe it’s better just to accept things as they are.
Therefore, We advise you to take things as they are and not to be afraid of excessive burden.
Потому советуем брать вещи как они есть и не бояться ноши непомерной.
William Burroughs: The essence of White Supremacy is this: they are people who want to keep things as they are.
Сущность белого превосходства состоит в следующем: это люди, которые хотят сохранить все как есть.
No, because sometimes, Violca, keeping things as they are is the desirable outcome.
Нет. Иногда, Виолка, желанный результат — сохранить всё как есть.
Buddhists call it «seeing things as they are«.
You either accept things as they are or you change them.
You must take things as they are.
You can never take things as they are.
Talking about things as they are isn’t my job.
See things as they are not.
Dukkha arises when we fail to accept things as they are.
Never settle for things as they are.
Результатов: 637. Точных совпадений: 637. Затраченное время: 366 мс
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Корпоративные решения
Спряжение
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Индекс выражения: 1-400, 401-800, 801-1200
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Anaïs Nin? Babylonian Talmud? Immanuel Kant? G. T. W. Patrick? H. M. Tomlinson? Steven Covey? Anonymous?
Dear Quote Investigator: Our preconceptions can dramatically alter the way we perceive the world. There is a saying attributed to the prominent writer Anaïs Nin that reflects this idea:
We don’t see things as they are; we see them as we are.
These words have also been assigned a Talmudic origin. In addition, the popular motivational author Steven Covey used this maxim. Would you please explore this saying?
Quote Investigator: Anaïs Nin did employ this statement in her 1961 work “Seduction of the Minotaur”. She also presented two illustrations of distinctive perceptions in passages that occurred shortly before she wrote the adage. In the first example, two characters named Lillian and Jay reacted very differently to the Seine River in France:[1]1961 copyright, Seduction of the Minotaur by Anaïs Nin, Quote Page 124, The Swallow Press, Chicago, Illinois. (Afterword added in 1969; sixth printing in 1972) (Verified on paper in sixth printing … Continue reading
Lillian was bewildered by the enormous discrepancy which existed between Jay’s models and what he painted. Together they would walk along the same Seine river, she would see it silky grey, sinuous and glittering, he would draw it opaque with fermented mud, and a shoal of wine bottle corks and weeds caught in the stagnant edges.
In the second example, Nin described a homeless woman who slept in the middle of the sidewalk in front of the Panthéon in Paris:
…when they tried to remove her to an old woman’s home she had refused saying: “I prefer to stay here where all the great men of France are buried. They keep me company. They watch over me.”
When Nin wrote the adage she did not take credit for the notion. Instead, she pointed to a major religious text:[2]1961 copyright, Seduction of the Minotaur by Anaïs Nin, Quote Page 124, The Swallow Press, Chicago, Illinois. (Afterword added in 1969; sixth printing in 1972) (Verified on paper in sixth printing … Continue reading
Lillian was reminded of the talmudic words: “We do not see things as they are, we see them as we are.”
In 2005 an article in Newsweek magazine contained an epigraph that matched the adage under investigation. The statement was identified as an English translation of a comment from a section within the Talmud:[3] 2005 January 9, Newsweek, How We See Sharon—and Israel by Marc Gellman (Newsweek Web Exclusive) (Online Newsweek archive at newsweek.com; accessed January 14, 2014) link
“We do not see things as they are. We see things as we are.”— Rabbi Shemuel ben Nachmani, as quoted in the Talmudic tractate Berakhot (55b.)
This modern citation may help to give insight into the recurrent ascriptions to the Talmud in previous decades. However, the referenced part of the Talmud was concerned with the interpretation of dreams. Another translation indicated that the original statement was within this domain of dream analysis. Thus, the Newsweek translation may be somewhat loose:[4]Babylonian Talmud: Tractate Berakoth, Folio 55b, Translated into English by Maurice Simon, Under the editorship of Rabbi Dr. Isidore Epstein. (Online at halakhah.com – accessed March 8, 2014) … Continue reading
R. Samuel b. Nahmani said in the name of R. Jonathan: A man is shown in a dream only what is suggested by his own thoughts…
The maxim has a long history and close matches in English were in circulation by the 1800s as detailed below.
Here are additional selected citations in chronological order.
In 1801 a sermon by the cleric Sydney Smith of the University of Oxford was published. It included a thematic precursor to the adage which warned about bias in decision making. Boldface has been added to excerpts:[5]1801, Sermons by the Reverend Sydney Smith (Late Fellow of New College, Oxford), Second Edition, Volume 1 of 2, On the Predisposing Causes to the Reception of Republican Opinions, Start Page 102, … Continue reading
It is, then, a matter of sovereign necessity, before we decide on great, and momentous questions, which affect our own happiness, and the peace of the world, to make a wise, and virtuous pause, and review, with an honest severity, those peculiarities of disposition, situation, and education, which may communicate an unfair bias to the mind, and induce us to decide, not as the truth of things is, but as we are ourselves.
In 1831 a match appeared in “The Atlas” newspaper of London within an article titled “Things As They Are”. The author of the piece was not specified:[6] 1831 May 1, The Atlas, Things As They Are, Quote Page 8, Column 3, London, England. (British Newspaper Archive)
Things as they are, no mortal has ever seen, though the words be familiar as household words, and perpetually on the lips of men. We cannot see things as they are, for we are compelled by a necessity of nature to see things as we are. We never can get rid of ourselves.
In 1876 “Nicolai’s Marriage: A Picture of Danish Family Life” by Henrik Scharling was translated from Danish to English and published in London. The author included an instance of the adage and credited the words to the famous philosopher Immanuel Kant:[7]1876, Nicolai’s Marriage: A Picture of Danish Family Life by Henrik Scharling, (Translated from Danish), Volume 2 of 2, Quote Page 211, Richard Bentley and Son, London. (Google Books Full View) … Continue reading
To which I responded that it was necessary, in order to understand the great and noble, to have some of those qualities one’s self; but to a Philistine, the most brilliant achievement in history would appear only a paltry, commonplace event, for, I exclaimed, concluding my attack by a quotation which no antagonist could gainsay, “It is well known, as the great thinker Kant has it: we see things not as they are, but as we are.”
QI has not yet located a version of this maxim in the writings of Kant.
In 1890 “The Popular Science Monthly” printed an article titled “The Psychology of Prejudice” by G. T. W. Patrick which included a version of the adage. A few months later the periodical “Current Literature” reprinted an excerpt with the saying:[8]1890 March, The Popular Science Monthly, The Psychology of Prejudice by G. T. W. Patrick (Professor of Philosophy at the State University of Iowa), Start Page 633, Quote Page 634, D. Appleton and … Continue reading[9]1890 June, Current Literature, Random Reading–Current Thought and Opinion, (Reprint of excerpt from “The Psychology of Prejudice” by G. T. W. Patrick in “The Popular Science … Continue reading
The results may be summed up in the form of two laws:
1. We see only so much of the world as we have apperceptive organs for seeing.
2. We see things not as they are but as we are–that is, we see the world not as it is, but as molded by the individual peculiarities of our minds.
In 1891 an instructor of elocution at Harvard College published a textbook about oratory which included the following:[10]1891, The Province of Expression: A Search for Principles Underlying Adequate Methods of Developing Dramatic and Oratoric Delivery by S. S. Curry (Samuel Silas Curry) (Dean, School of Expression: … Continue reading
It has been well said that we do not see things as they are, but as we are ourselves. Every man looks through the eyes of his prejudices, of his preconceived notions. Hence, it is the most difficult thing in the world to broaden a man so that he will realize truth as other men see it.
In 1914 a newspaper column presenting homilies contained an instance of the expression:[11] 1914 June 8, Jersey Journal, Christian Endeavor Activities, Quote Page 8, Column 4, Jersey City, New Jersey. (GenealogyBank)
As a man thinketh in his heart, so is he. As a man sees in his heart, so he sees. Through unclean windows, lenses, senses, we see things not as they are but as we are.
In 1931 a collection of short stories by H. M. Tomlinson was published. The maxim was printed in a tale called “The Gift”:[12] 1931, Out of Soundings by H. M. Tomlinson (Henry Major Tomlinson), The Gift, Start Page 148, Quote Page 149, Harper & Brothers, New York. (Verified on paper)
Last week even the sky had a darkened light, the town was grey, and I will not say my own mood was much less critical than old Gollop’s. This was a winter visit, with the wind north-west. We see things not as they are, but as we are ourselves.
Tomlinson’s use of the expression was remembered, and in 1950 a New Jersey newspaper featured the phrase credited to Tomlinson in a short item called “Quotable Quotes”:[13] 1950 November 30, Trenton Evening Times, Quotable Quotes, Quote Page 16, Column 6, Trenton, New Jersey. (GenealogyBank)
“We see things not as they are, but as we are.” — H. M. Tomlinson.
In 1961 the volume “Seduction of the Minotaur by Anaïs Nin was released, and it included an instance of the saying as noted previously.
In 1970 a columnist in “The Greensboro Record” newspaper of North Carolina stated that he saw the saying handwritten in a friend’s book:[14] 1970 January 17, Greensboro Record, A Happening: We Only See As We Are by Dr. Joseph Garrison, Quote Page A7, Column 2, Greensboro, North Carolina. (GenealogyBank)
Recently a friend handed me one of his books to look through. Turning to a place where there was an obvious bookmark, I found these words penciled in, “We never see anything as it is, but as we are.” Whether this was original or a quotation I don’t know.
In 1991 an edition of the famous self-help book “Think and Grow Rich” written for black Americans included an instance of the maxim:[15] 1991, Think and Grow Rich: A Black Choice by Dennis Kimbro and Napoleon Hill, Quote Page 245, Published by Fawcett Columbine, New York. (Verified with scans)
To put it plainly, seeing is not believing—believing is seeing. We see things not as they are, but as we are. Our perception is shaped by our previous experiences.
The best-selling self-help volume “The 7 Habits of Highly Effective People” by Stephen R. Covey included an instance:[16]2004, The Seven Habits of Highly Effective People: Powerful Lessons in Personal Change by Stephen R. Covey, Quote Page 28, Free Press: A Division of Simon & Schuster, New York. (Google Books … Continue reading
Each of us tends to think we see things as they are, that we are objective. But this is not the case. We see the world, not as it is, but as we are—or, as we are conditioned to see it. When we open our mouths to describe what we see, we in effect describe ourselves, our perceptions, our paradigms.
In conclusion, this saying has been used by Anaïs Nin, H. M. Tomlinson, Steven Covey, and others. However, its origin is not known, and it is not possible to provide a precise ascription. Hence, the expression should be labeled anonymous. The assignment to the Talmud does not have strong support. Perhaps future discoveries will help clarify matters.
Image Notes: Multi-colored eye from PublicDomainPictures at Pixabay.
(Thanks to Bob Page, Mark Hanen, Wikicitas, and Linda Leinen whose inquiries gave impetus to QI to formulate this question and perform this exploration. Special thanks to Daniel H. Weiss of Cambridge University for his analysis of this saying on the H-Judaic mailing list. Some citations above were located by Weiss. Many thanks to Steven McCown who located the valuable citation dated May 1, 1831.)
Update History: On January 20, 2021 the 1831 citation was added to the article.
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Seeing things as they are
The phrase «seeing things as they are» is rather uninformative for the untrained mind or when expressed without at the same time giving proper meditational instructions on how to actually see the true nature of things. Seeing phenomena as they are means to see the Three Marks of Existence, i.e. the Impermanence, Unsatisfactoriness and Uncontrollability of all conditioned phenomena.
This can be seen by correctly practicing insight meditation. When sadness is present it is watched with an objective and non-inferential approach meaning that one does not grasp at or cling to the sadness. Instead one just observes it until it ceases on its own accord.
By doing so one trains the mind to not react. The untrained mind reacts by liking or disliking phenomena. That is how it has been working for a long time. You could say that it is the habitual state for the untrained mind. In insight meditation we train the mind to not do that anymore.
Sadness is just a phenomena. It arises on its own accord and ceases when its causes has been exhausted. But if aversion towards that sadness arises then we are dealing with an unwholesome state of mind. Aversion is one of the three unwholesome roots. Actions done by body, speech or mind, that are based in the unwholesome roots, can only lead to unwholesome future resultants.
Said in another way — if one reacts with aversion towards the sadness one is setting oneself up for future suffering.
That is made very clear by the Buddha in AN 4:232 — Four Kinds of Kamma:
“… And what, monks, is dark kamma with dark results? Here, monks, someone generates an afflictive volitional formation of body, speech, or mind. Having done so, he is reborn in an afflictive world. When he is reborn in an afflictive world, afflictive contacts touch him. Being touched by afflictive contacts, he experiences an afflictive feeling, extremely painful, as for example the beings in hell experience. This is called dark kamma with dark results …».
This leads us to your next question regarding pacificity towards formations.
Sure I can accept that right now I feel sad but ifs it’s within my power to change that then why wouldn’t I?
As mentioned before aversion is one of the three unwholesome roots. They should be dealt with in order to purify the mind and to move closer to Nibbana. The Buddha teaches us to deal with evil, unwholesome states of mind by practicing the factor of Right Effort in the Noble Eightfold Path.
The Buddha explains how to do that in SN 45.8 — Magga-vibhanga Sutta: An Analysis of the Path:
“… And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states…. He generates desire for the arising of unarisen wholesome states…. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called right effort …».
So as the Buddha teaches one needs to:
a) abandon or dispel already arisen unwholesome states of mind and
b) to guard against or prevent unarisen unwholesome states of mind from arising.
The latter is done by guarding the sense-doors. The former is done by administering the antidote for the 5 hindrances.
One can deal with each of the 5 hindrances in 5 ways, i.e. the following 5 methods works for all of the hindrances.
Methods are found in The Noble Eightfold Path, p. 63-66, by Ven. Bhikkhu Bodhi.
- Replacing the hindrance with its opposite, e.g. replacing hatred with thoughts of loving-kindness.
- Contemplating the arisen hindrance as vile and ignoble since it has entered the mind without permission or any control.
- Shifting attention away from the hindrance.
- Shifting attention onto the hindrance and thoroughly contemplating it by investigating its causes and conditions for arising and its characteristics.
- Removing the hindrance with force, just as a strong man would pin a weaker man to the ground.
No. 5 should only be used if method 1-4 does not work.
I hope this gave a more thorough approach to your question. If you have any questions to what I wrote feel free to ask.