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Question: Why is it that if we search for evil or bad things, we find that it is all our fault? What if we don’t go out searching? Then will we have a hard time realizing our mistakes?
Acharya Prashant: This option to ‘not to go out searching’ is not really available. The nature of the ego is to not to search for anything beyond itself. While it does appear that the ego is restless and keeps searching, but its entire preference is to search within its own predetermined domain. It’s a pseudo search; it’s a fake search. The ego is very, very happy in this fake search; it keeps itself occupied and it also gets to say proudly that it is searching. After all, we all do have things to search for, right?
Everybody has goals, targets, something to accomplish. None of us is sitting idle; everyone is chasing something, and we can claim that there is something that we are going after, that you are not stagnant, that life has a meaning, a purpose. But if we look closely at all our meanings, purposes and targets, they are all within the domain of our conditioning.
No target is an unconditioned target. No meaning that we ascribe to life is a para-mental meaning. All of them are coming from within a preset domain. So it’s a nice game; it’s a nice pseudo act. We can console ourselves all the time that we are doing something when actually nothing is happening, when actually whatever is happening is just happening to ensure that the status quo is being maintained. So we display a lot of activity, we move around, we run after this and that; and it’s a good act. Just a pretension, just a display to fool the world and fool ourselves. The more we move, the more we are ensuring that nothing really is changing. The more we run, the more we ensure that no reaching is happening.
So, that is the way the ego functions – a lot of sound and fury, a lot of movement, a lot of asking, searching, seeking, but essentially just the maintenance of its own boundaries: “I will run a lot within the room. I will run a lot within the preset boundary.”
So, had it been left to ourselves, we would have never really sought, we would have been happy just ‘pretending to seek’.
So, when does one start looking for the Truth?
It is not a choice; it is not an indulgence; it is never a pleasure; it is never out of great willingness. It is just that, as a natural consequence of the nature of the ego, there is suffering. Just as it is the nature of the ego to not to know the Truth – to pretend a lot, to act as if it is genuinely curious, but never really to know, just as this is the nature of ego – this too is the nature of ego that it will suffer.
Nothing except the ego suffers. Nothing except the ego is deluded.
When it suffers and suffers – again and again, and yet again – then it is forced to seek. Why? Again there is a reason there. Suffering might be the natural consequence of ego, suffering might be the habit of ego, but you are not only the ego. It is not your nature to suffer. The ego can get nothing except suffering and that’s when you start feeling uneasy, because it is not your nature to suffer.
You are essentially joyful; and what the ego brings to you goes against your own grain. That is the reason why anybody ever steps out to seek. Nobody steps out to seek in great happiness. Nobody steps out to seek in order to feel better about himself, or because it is a thing of pride –never! Whenever seeking would happen because of a pleasure motive, it would always be within the room, and hence, it would be a pseudo search. That is the reason why most seekers never actually learn anything, because theirs is a fake, a pseudo search. They are searching within the room. The room itself is the domain – the preserve of the ego. How will you get anything within it? By being within the room, all that you are doing is that you are validating the room – you are confusing yourself all the more by convincing yourself that this is where you belong.
You must have heard that little anecdote about Raabiya.
She lost her small pin – maybe a weaving needle or something – and she started searching for it in another place and she collected the entire village.
“I am an old woman, I can’t see, help me.” Soon the entire village was searching with her. Then one man got a little frustrated and asked, “Old lady, where did you lose it?” She said “There, somewhere else.”
They said, “Why are you searching for it here then? Have you gone totally senile?”
She said, “I might be senile, but what else are you doing! You too are searching. All your movements are a search. Wherever you go, you are going with a purpose. All of us are after something in life. But are you searching at the right place? How will you find it where it is not?”
And there is nobody who is not after something. Anybody here who is not after anything? (Pointing towards someone in the audience.) You too must be after something. That is the way our system operates, we are always after something. And don’t delude yourself; whatever you are after is just the veneer, and the proof of that is that whatever you are after never really satisfies you. You are after something else. Whatever you are after is just a pointer – you are after something else. That should be a good enough indicator to an intelligent mind, “I am not searching rightly. I am constantly searching, but probably I am searching just to maintain the search and never to find – just to maintain the search so that I can console myself and feel good about myself that I am not really idle, that I am really not good-for-nothing. So I am doing something.”
Lucky are those, whose eyes open up even if to just see their own wounds.
Lucky are those whose sensitivity awakens even if to just realize that they are badly hurt, because it is only then that you are forced to see the fallacy of your ways.
Otherwise nothing would ever change. We would be very happy and continue in the way we have always continued.
See, we keep on saying, “We are totally conditioned,” but that is just to drive home a point. The fact is that we can never be totally conditioned, or let me put it this way: “What is totally conditioned is not really the totality of me. I am vaster than that which gets totally conditioned. Yes, the mind-machine does get totally conditioned, but I am something beyond the mind-machine, and therein lies the possibility of my redemption. The mind is just an apparatus that does get totally conditioned, but I am something else – a little more. So, when the mind gets totally conditioned, that doesn’t match or concur with what I am, because it is not my nature to be conditioned.”
And then, you want to hit at the boundaries, to knock at the doors, to cross the limits. That’s when you challenge your patterns. Because what you are doing and how you are living is not what you are. How long can you go on violating and contradicting yourself? A point comes when you just start feeling suffocated and then things happen on their own. Never say that you have a choice there. All your choices are within the room. You will never choose to go outside it – never!
Left to yourself, you will happily keep singing, dancing, eating, sleeping, and breeding inside the room. A part of you exists outside; it is that part which calls you, but you do not know that part.
It is funny, because that is the ‘essential you’ that you do not know.
That face of yourself ‘that you know’ is a very superficial face. You may as well not know it and continue – no harm will be done. So, that which you know as yourself, is anyway valueless. It is another matter that you attach a lot of importance to it and you spend a lot of time and energy just trying to maintain, preserve, and burnish it.
It is like you have a diamond, and you have a diamond case, and you are spending all your time preserving and polishing the case, while forgetting the diamond, which is lying somewhere else unattended.
Even if you forget all that you think yourself to be, no great harm will be done; but forgetting that which you really are – that which is lying unattended, unsought . . . that’s a great loss!
Again, for whom is that a great loss? Only for the one who is within the room. For itself, it is never a loss, because it is not something that can be lost; it is not something to which the words gaining or losing can even be applied. It is a strange kind of thing!
Understand this: whatever I am saying right now, I am not really addressing the ‘real you,’ because that doesn’t need to be addressed.
(Smilingly) Who can teach the atman? Is there anything apart from it to teach it? And what does it lack in to be taught? So, I am not really talking to the ‘essential you’. There is no point talking to ‘it’ and there is nobody else except ‘it’ to talk to ‘it’.
I am just addressing the ego, nothing else – just addressing the ego. And when you are addressing the ego, all that you can do is draw its attention to its own suffering; all you can point out to it is – “Little child, you have been continuously trying and trying, and going around restlessly – attempting, seeking, finding, un-finding, picking, dropping – doing all the actions that can be done.
You have been continuously doing all these things; there is nothing that you have left undone. You have seen so many colors of life, you have tried whatever experiments you could try and what have you got?
Except trying, and except an inflated sense of pride – “that I have been trying” – what did you get?
That is all that can be said to the ego, and then one can just wait for a bit of good luck – that is needed. Without that nothing can happen. People call it grace.
Because the ego is stubborn, you never know how much it can take. Quite resilient it is. It can suffer a lot.
We have great potential for suffering, and then denying that we are suffering.
So, you never know how much stamina is still left in your ego; it might still not be exhausted, it might still be rearing to go: “No, no, I still want to try a little more.” If that be the case then not much can be done. Then your time has not yet come. If you still have a very fit and muscular ego, throbbing, itching, running, eager, determined, then not much can be done. Your time has not come. You need a few more hits. Deep hits, bloody hits – and you will get them, for sure you will get them. It’s a matter of time, you may get them in two days or in two hundred years, but you will get them and then you will see how lucky you are that ultimately you got those hits.
Then you really seek. Then you are forced to admit: “I am mistaken.” I am repeating these words – ‘You are forced to admit’. Nobody will admit out of his own sweet will that he is mistaken, never. It’s just that you will be battered so hard that you will be left option-less. You will be made mincemeat of. Have you heard the word kachoomar (to make mincemeat)? You will be beaten so badly that you will have no option but to accept. Out of your own false sense of pride you will have to accept: “Now I can see that there is something wrong.”
If you come across people who very easily admit that they are mistaken, if you come across people who keep smiling sweetly and saying, “You know, I have so many habits, you know I am an idiot, you know I am a slave of the ego,” you must realize that all this is just another tactic of the ego. Pretending to be egoless is such a wonderful tactic of the ego. Those who admit very quickly that we are mistaken are the ones who have co-opted mistakes. It’s a nice fashionable thing to do. Right? (Referring to his immediate disciples.) It happens with some of us here as well. You write your reflections and what do you write there? “Oh my God, I am such an idiot, I again slipped. Oh! Today I again slipped, and I realize that I am an idiot.” And the next day you again slip after realizing yesterday that you are an idiot. Great tactic: ‘own up the mistake so that you can remain mistaken’. Wonderful! Nice!
You will never own up your mistakes, you will be brought to a point where you will have no option but to see that you have been an idiot. You will be left option-less. Till the time you have an option, you will exercise it. Till the time you have an option, you will only choose the ego because only the ego has options, what else will you choose? Willingly, it is never going to happen – never, ever! And those for whom it is happening willingly, it is not really happening. If it is happening willingly for you, then it is not really happening. Then it means that it is a part of your internal conspiracy.
Know that it is really happening when the ego, breathing its last breath, bleeding profusely, is still resisting it.
Know that it is really happening when you are deeply attracted to it, while finding simultaneously that you experience an aversion to it.
If it’s good, nice, honey and sweets, then it is not happening. The very phrase, ‘realizing my mistakes,’ is a meaningless phrase.
The ego will never realize its mistakes because the fundamental mistake is the ego itself.
So how can it ever realize any mistake? But it’s fashionable for us to say, “Oh, I realize my mistake.” The more you say that you are realizing your mistakes, the more you are ensuring that you will not realize anything. In fact, more honest are those who say, “I am not realizing anything, I don’t want to realize anything.” You never ‘make’ a mistake, the mistake emanates from your very structure. The mistake is a representation of what you are.
You never make a mistake, you are just doing what you can do. Being what you are, what else could you have done? But morality has taught us that it’s nice to admit mistakes.
It might be nice to admit mistakes in order to keep the whole system, the social order, running; it might be a generous thing to do; it might appear a gentle and nice thing to do; but it’s a harmful thing to do. By saying, “I committed a mistake,” you want to say that, right now you are not committing a mistake.
You are always mistaken because a mistake is what you are.
What do you mean by realization? It’s like a mad man saying, “You know, I realize I am mad.” How does that help? I mean what has he realized? Being mad, how can he ‘realize’ that he is mad? And the day that he actually realizes that he is mad is the day when he is not mad anymore. So, don’t admit your mistakes too easily. Don’t just go around saying, “I slipped.” You didn’t slip, you have been slipping all along and you are still slipping. It is not an isolated incident – it is always happening.
Humbly, go to the root of the happening; if you are lucky enough, if your time has come. Humbly, try to dig deep into it without feeling ashamed, without feeling guilty or bad about yourself. The ego likes to maintain its sense of purity and decency. If it starts admitting that it has been always slipping, then it will find it difficult to look at itself in the mirror. That is another thing with the ego, it must feel good about itself.
So, whenever by chance you get a feeling that you made a mistake, don’t stop there. See how the mistake is just a minor representation of your entire mental structure. Go into that. ‘The mistake is not an isolated incident,’ I am repeating. The mistake is an opportunity to look into your wider self, if you really bother. If you do not bother, then alright, you are still quite muscular, you can still take a lot of beating, you still have a lot of stamina; you are huffing and puffing and saying: “You know, I still want to try a little more.” Keep trying, it’s alright.
Without you how would lila (the cosmic play) continue? Without you how would the show run? Every good show requires a few comedians whose entire role is to keep slipping and keep getting beaten up all the time. You are that comedian! Without you the entire drama will become so tasteless, there would be nothing in it. After all somebody has to slip on the road, somebody has to step on the banana peel, so that everybody else can have a good time. You are that one!
So, don’t think of yourself as worthless. (Smilingly) You are the one who provides spice to the great show that this existence is. Without you there would be nothing to laugh at. Without you what else is left to be written about?
The Core, the Center, the atman is very intelligent, but it is also beyond the grasp of any writer. Nothing can be written about it. All that can be said is, “Nothing can be said.” About Intelligence, nothing can be said. About stupidity, a lot can be said. So, you are the one who provides employment to all the authors and writers. If you are not there then the world would be poorer, nothing would be left, nobody would be slipping on the road, nobody would be falling in the gutters, nobody would be creating a scene so that the neighbors can enjoy.
You are the color of the world, and this is not merely a satire – this is it!
When you see that you have been stupid all along, don’t feel bad about yourself. You didn’t do it, you have been made a fool of, and somebody else did it, right? Who chooses to step on a banana peel? There is no need to feel bad about yourself; there is no need to feel guilty. When by chance you find yourself making mistakes, then without any sense of remorse or self-deprecation go deep into yourself. The deeper you will go, the more mistakes and more sufferings you will come across. So, go in boldly; don’t feel bad, don’t stop, don’t feel shy, and don’t start crying that, “Oh my god! Am I such a fool?” Of course you are! What’s there to feel bad about? Whenever this so-called realization starts coming, “I have been a fool,” tell yourself that, “No, you have been a bigger fool than you can ever imagine, and it’s alright.” It’s alright because you are not responsible for the show. Right?
I didn’t choose to be a fool, I didn’t even choose to be ‘here’ (in this world) in the first place. I am on the stage, I am playing a fool, and I am on a stage I never chose to be on. Who chose to be born? Anybody here who did? So, you have been thrown onto a stage, you are there on the stage unwillingly, and unwillingly everything else is happening – the great game of maya.
There is no need to take ownership of all this; you are not responsible. You do not own your mistakes.
Now, you can clearly look at yourself. Now, witnessing is possible. Now you can observe all that is happening. Don’t feel bad.
That is your problem. You feel so bad about yourself that you observe no more. You feel so bad about yourself that it becomes impossible for you to proceed. Just as the entire world laughs at you, you too laugh at yourself. In fact, when nobody else is laughing then you start laughing at yourself, because you are the first one to know how big an idiot you have been.
It would be nice. Right? You are sitting in a bus and nobody else is laughing at you and you are laughing. People will say, “What is there to laugh at?” You will say, “Don’t you see? I am there to laugh at. I am the joke of jokes!”
Keep laughing at yourself. There is nothing dishonorable about it. You are anyway so dishonorable. (Laughingly) What can be more dishonorable than you? Don’t regret!
Then, you reach the mother mistake. Laughing at yourself you reach the mother mistake. Only when you look at it lightly, is it possible to drop it. That mother mistake thrives in seriousness. That mother mistake is seriousness itself. You take yourself so seriously. It’s like somebody taking a used toilet paper seriously. That is the fundamental mistake. Drop it! Flush it!
(Looking at the facial expressions of a listener.) That is better; now you are not serious. Witnessing is simple, natural. All that it requires is a bit of detachment and when you have a point to prove then you cannot be detached. When you have a face to maintain, an image to maintain, then you cannot be detached. Then you will admit mistakes, but never admit that you are the mistaken one. It is a clever ploy. It works against you . . . it does work, but against you. Don’t work against yourself. Whenever you come across mistakes just realize that it is not even the tip of the proverbial iceberg.
It is more like you are driving upon the highway and there is a bit of a stink and it is arising from the entire sewer system of the city. The stink means nothing – it is nothing, it is a small thing. You will take a few steps ahead and the stink will disappear, but the stink points out to a great accumulation of rubbish in the basement. Just below the surface lies collected heaps and heaps of rubbish. And ‘you’ are not rubbish; so there is no shame in accepting that there is so much rubbish. Be supremely confident that you are not rubbish; feel free to disown it, feel free to laugh at it.
How can you take rubbish seriously? When you don’t take it seriously there is no way you can get identified with it. Do you want to get identified with all the shit? Do you want to do that? Then why don’t you just call shit as shit? That’s our problem. We will never call shit as shit. We will acknowledge the stink but act as if there is no shit. We will acknowledge the mistake but act as if there is no mistaken one.
Yes! There is an entire ocean beneath the compost surface. That’s from where the stink sometimes arises. Disown that ocean. Laugh at it. You are not that. Nothing will be lessened from you; you only lose your heaviness, nothing else will be lost, no harm is going to come your way.
So, I’ve said enough, and that’s all that can be said. The rest depends on your stamina. Maybe you still want to take a few more punches. It’s alright. Somebody has to step on the banana peel. It’s alright.
Listener: If I want to see the mother mistake, then will I have to go again and again into the rubbish?
AP: You are probably not feeling sure. Think of the man who has to take rubbish seriously and identify with it. Surely he feels very poor; surely he feels that there is not much in his life; surely he feels that life will be so harsh upon him that if he leaves the rubbish then nothing else will be there. “So better than being totally impoverished, let me at least latch on to the rubbish.”
See whether you can feel a little more certain that ‘things cannot be so bad’. See whether you can feel a little more confident that ‘even if I drop this, even if it goes away, it’s alright, I’ll live with it’. See if you can feel a little more emboldened.
Let it go! Anyway all that it is giving me is a lot of foul air. Let it go! Say: “I am prepared to take the consequences.” Feel a little more certain.
We hold on to all the rubbish in our life for the simple assumption that we have very little self-worth. We feel that if this goes away then nothing will be left. You feel, “Alright this might be defective, dead, soiled, but at least I have something. What if even this goes away? What if I am left with nothing?”
You will have to trust a little. You will have to just jump in. You will have to just hope that things will not be so bad, that things cannot be so bad. See whether that is possible.
L2: Sir, towards the beginning you said, “You have a deep belief that you still have a lot of stamina in you, and you want to keep hopping.” Sir, my condition is exactly the same. Within me, there is a strong feeling that I have to do a lot; but at the same time, there is this other side which tells me that all doing is futile.
So, what do should I do?
AP: See, I also said in the beginning itself that you don’t really have a choice in this matter. So, even if I suggest something and you decide to pick it up, it will be you who will be deciding and hence you would also have the luxury of dropping it at your own sweet will. That is the whole problem with taking somebody’s advice. You are the one who went to take advice, you can also drop the advice.
Have you not seen people taking ‘second opinions’? Going from one doctor to the other? When you are taking a second opinion, ultimately it is your own opinion that prevails. You are the one who decide whether to consider the first opinion or the second opinion. Don’t you see? There is really no choice in this. Don’t ask, “What to do?” You are already doing a lot! Aren’t you? Go into that; if you can!
Don’t ask me, “What to do?” Aren’t you already doing a lot? And even if I suggest you a few more things to do, who will be doing them? The doer will remain the same, right? Now, if the doer is to be investigated, then why take on a new doing? You are already doing a lot, start from there and go deeper – boldly, without fear or without any sense of shame. This ‘going deeper’ is not another doing. It is not another action of the same doer. It has a different quality to it.
You do ten things in a day – you cannot say that attention is the eleventh thing. There are already ten things that you are doing, be attentive towards them. And that is not an eleventh action; that is like a light falling on all those actions.
L3: Sir, if I do ten things, what gives me this stupid power to do another ten things? Succeeding in a few?
AP: The very concept of succeeding, the very hope that success is possible, that’s what keeps us going.
L3: Where does that hope come from? If I fail in all, will that hope still retain?
AP: Chances are the hope will diminish. That is why failure is often such a blessing. But again you see, one has to admit the failure. You may keep failing and keep labeling the failure as success.
Have you not seen people celebrating diamond jubilees of their marriage? Have you not seen that? (Laughter)
So failure and success are just words – labels.
That deep realization has to come and that comes only when its time has come. It requires that bit of luck.
Pray, if you can!
L2: Sir, what is meant by saying that the time has not come? There are a few things that I have decided that I must do and only then the time will come, right?
AP: No, you have not done any of those things. What are you doing? What is the fact? The fact is – ‘you are deciding’. That is the doing. You have decided to do a few things, right? Have you done any of those things? What have you really done?
L2: I have decided.
AP: You have decided! Now, go into this decision and go into the decision maker. That is the real doing. Ask: “Where is this decision coming from?” Don’t go into what you have decided to do and when, and all that. You may as well never do all those things. You know the quality of your decisions, right? You decide to go left and you end up going?
AP: (Smilingly) Underground!
So, there is no point thinking about what goes left or right – but yes, the ‘decision’ has been done, that is a fact, and that is very much an action – a mental action that has been done. Go into that.
L3: Sir, while going into that, in between, one encounters, this entire thing of accepting or not accepting the rubbish. And whether we accept or deny, the ego survives in both the cases: commit a mistake and accept it or commit a mistake and deny it. How to move out of this vicious circle?
AP: The more you believe in what you have believed so far the more you will stay in the same circles. You have believed in your fears, you have believed in your limitations, you carry an entire world inside your head. At the center of that world is your own self-image.
The more you keep believing it, the more you keep feeding it, the more you keep feeling sure about it, the more things will remain the same. So try to take a few baby steps. See whether it’s possible – there is no guarantee – but see whether that is possible, maybe your time has come! See whether you can proceed without your self-image. See whether any harm really happens to you when you drop the rubbish. See whether you really lose something when you act in contradictions of your own assumptions. We imagine so much; see whether your imaginations actually materialize.
They won’t! See whether your own self-worth or self-image is real at all. I assure you, we know very little of ourselves, very, very little. You are not at all what you think you are. Allow yourself to come across your new face. You will be surprised. It is just like exfoliation. (Addressing one amongst the listeners.) You are a woman, you understand that, right? There is a beautiful face waiting to be discovered. Don’t be ashamed of it.
You have already decided that you are the maximum that you can be; this ‘can be’ has no limits. You can keep trying and keep moving within this so-called maxima. Limitlessly you can keep moving after setting a boundary. And in this nonsensical movement you keep missing that which you really are. Now don’t make images about it, just gather a little courage. Don’t think about it.
“What is it that I really am? What is my real face like?”
There is no need to think more. You already think so much. Just gather a little bit of courage to move into an unknown land; but that sounds scary, so I am saying, “Take a few baby steps.”
One step? At least that much can be done? Test your assumptions!
But when one is testing her assumptions, it is not tested in order to maintain the assumptions. If your assumption is that your assumptions are valid, then you are not really testing your assumptions. When you test your assumptions, then it must be done without bias, then it must be done impartially. “Let me really test.” We are so clever that in the name of testing we create situations that validate the assumptions. Don’t do that. We play so many games with ourselves. Do not do that. First of all you tell yourself that the world is a bad place and then you say, “Okay, let me test this assumption.” And then you go out and you bump into someone and he beats you up and then you say, “See I told you so, the world is actually a bad place.” Are you testing your assumption or are you going out just to reinforce it?
Don’t do that.
L3: Sir, whenever we feel light, we also find reasons that make us heavy. We do this just to ensure that the lightness does not prevail.
AP: Yes. You see we need to feel healthy, and if we can’t feel healthy, we at least need to pretend healthy.
Even if I have to slaughter somebody, it is better to do that via the court so that I can maintain my self-image. “I am a justice-loving person. I follow the due process of law, you see. I am not blindly believing in my assumptions. I tested them. So what I am saying is not an imagination; it is the fact, Sir!”
People will come and say: “I am so experienced and what I am telling you about life is not just my thoughts, it is what I have experienced.” Have you not heard this?
AP: “This is my experience.” And they are not really lying; it is actually their experience. The only shrewdness there is, is that they are the manufacturers of that experience. Yes, you did experience, but who is the experiencer? When your so-called experienced people come and tell you that the world is a bad and wicked and ugly place and you need to protect yourself, otherwise a lot of harm can happen to you. They are not really lying. For them the world has actually been bad and wicked and ugly. So, they are actually not lying. What they do not admit is that they made it this way. They are the creators of their experiences – that is something they will not admit. They will not admit that.
L1: When somebody says very forcibly, “I have experienced this,” then the implication is that there is something objective there.
AP: Yes! There is nothing objective about it. ‘You’ did that.
We create situations that are conducive to our image of the world.
You hate a person and that will show up in your entire being. Now why are you surprised when the person reciprocates hate? When you look at that man your eyes are radiating hate, you words are full of poison, now is it any surprise that that person too reflects the same hate? Then you will say, “See, I told you so. That fellow is evil.” Is that fellow evil or did you make him act in evil ways? The world is your self-image, nothing more than that. It’s an echo!
L5: Sir, then experience is also a part of ego?
AP: All experience! Let experience never be a criteria. Let nobody claim that experience leads to Truth. Experience can only lead you to your own mind – that much, experience can help you. When you experience something, go into the experience, but not with an intention to know the world. Your experience will tell you nothing about the world because there is no objective world; but your experience will tell you something about yourself, your own structures.
When you hate somebody, that tells nothing about the person you hate, but it tells a lot about you. So do not make images about the person you hate. Go into your hatred; it will tell you something about yourself – it will tell you how afraid you are; it will tell you about your own insecurities; it will take you to your own basement.
L5: It will make me aware about the mechanism of my mind.
AP: And will take you to the mother of hatred.
L1: Let’s say somebody is testing his assumptions, and is doing that quite honestly. In the process, he sees that his assumptions are flawed. But since, he has been powering them for a long time, so they keep coming back again and again.
AP: See, that is why we are saying that there is no point in admitting mistakes or admitting that the assumptions are flawed; because till the time that mother is there, she will keep producing more babies.
Assumptions are not flawed, assumptions are what you are – so go deeper.
Whenever you say that these assumptions are wrong, then tell me what is right? Is there another assumption that is right?
When you say, “I committed a mistake,” then tell me what not a mistake is? You must be having some image, right? That image too is a mistake.
So, it’s like a kid comes to you and says, “I have written 5+5 equals 15,” and you really scold him hard. You say, “How can you be such an idiot to write 5+5 as 15! You didn’t even know this much; you are making so many mistakes.” And ultimately you tell him, “Now, write 5+5 is 17.”
When you are declaring something to be a mistake, also ask yourself what is it that I am declaring as ‘not a mistake’? You will be surprised to see that calling something as ‘not a mistake’ is a bigger mistake.
L1: Sir, for example, the assumption is that – ‘somebody doesn’t like x,’ which is based upon x’s own inferiority complex. When x will check this assumption, it will be revealed that the fellow actually likes x.
Are you proposing that both of these aspects are equally wrong?
AP: Well said! Both are equally wrong. Neither does he dislike you nor is there anything to like. What the reality is . . . that you will never know being yourself.
The Truth is not the opposite of the false; the Truth is the absence of all that can be false. When I say that you have an assumption that the world is a bad place, kindly do not use it to say: “Oh my assumption was invalid! The world is not really a bad, bad place; the world is actually a good, good place.”
The moment you do this, the mother mistake is smiling. Why? Because, this second assumption will be invalidated very soon, and you will have to come back to the first assumption.
So, going to something’s opposite is actually a very clever way of returning to the first thing.
The world is neither good nor bad.
‘Find out’ what the world is; why assume?
Assumption two cannot correct assumption one! So, never say, “I have known that this is a mistake.” When you say that you have known something as a mistake, you are pretending as if you know what is ‘not a mistake’. Because without having some concept, some notion, some idea of what is not a mistake, you can never say that this is a mistake. That idea too is equally wrong. Just say, “This is what I am, and I am suffering.” Now, you cannot go wrong.
Just say, “In my life, ‘5+5 is 15,’ and I am suffering.” Do not claim that you know what ‘5+5’ is. All you know is ‘5+5 is 15’. Just say, “I am holding these ideas as sacred; I am assuming these things to be true; I am living by these concepts; and what I am getting is suffering.”
These two are facts; there is very little positing here. Firstly that ‘I think,’ and secondly that ‘I suffer’. Now proceed downwards; keep going into the depth.
L5: Sir, I am suffering and I know that the mother reason of my suffering is my assumption about life. So when I see that a particular thought is arising from an assumption, I pause . . .
AP: Does that really happen that when you don’t want thoughts to come, they don’t come?
L5: Yes, it does! The other day, I was getting late for office. I stopped at the traffic signal for a minute or two and my mind started getting anxious. So I just paused and said, “Okay. Don’t let these thoughts come, reach the venue and see what happens.”
AP: If it is happening, then there is nothing to worry about. If it does happen that when you ask your thoughts to shut up and they do fall quiet, then, it’s good . . . already good.
L5: So, I don’t need to get into this assumption that certain thoughts are not good for my well-being – nothing like that?
AP: No! Where is the thought left now?
L5: It’s gone!
Sir, there are certain kinds of impulses that have gained so much momentum that it requires immense energy to dislodge them. What should be done?
AP: Take the previous example: when thought refuses to subside in spite of your telling it to shut down, then there is anyway not much that you can do – then let it continue. Don’t resist it.
You feed thoughts in two ways: from the front and from the back. From the front you feed it by asking it to continue: “It’s a pleasure to think sometimes.” You feed it from the back by resisting it: “It’s a bad thought, how can I think this way?” The moment you say this, then the bad thought intensifies. Let it continue. After all, how much can the imagination proceed on its own? How far will it go? You will assume that you will come late, alright, then? The gates will be closed, and then? And then . . . and then? Soon you will be bored.
“Alright, let’s stop.”
What is the worst that can happen? He doesn’t even have a gun license – your boss at the office.
What is the worst that can happen? Let it continue. It’s alright. You want to think? Proceed.
L5: Yes. Then I start feeling guilty: “Why do I waste time thinking more and more about an unnecessary thing.”
AP: Never be bothered about your actions. By being bothered about your actions, you create a ploy to not to be bothered about the mother of the actions.
You meet a small kid and the kid is behaving in all kinds of stupid ways and he has acquired so many habits at just three or four years of age. He is stealing, he is cursing, he is kicking and crying – he is doing all kinds of things that kids do not usually do if they are healthy. What do you say to the kid? “Who is your mother? What have your parents taught you?” Actions are like kids. They are poor kids. What is the point in beating up the kid? Go to the mother; she is the one who is training the kid. But we bash up the kid: “This action is bad, evil!” What is the point?
You can even the kill the kid, but the mother is very fertile, she will produce more and more.
Actions are kids, go the mother of that action.
L2: Sir, but this requires subtlety of the mind. One who is very thoughtful, has not the depth to locate and scrutinize ‘the mother’.
AP: Then at least stop blaming the kid!
Can you remember this much? We have a great tendency to say, “Oh my god, I did something bad today.” Don’t we have that tendency? And all concepts of correction and repentance are based on this concept: “I did something bad.” So what am I correcting? The mistake. What I am repenting for? My action. At least stop doing this? Remember that the action can never be corrected; it is coming from a particular actor who is the mother. At least stop saying that you did something bad today; at least stop writing in your daily reflections that “Oh my god, I forgot, I slipped!”
You are not forgetting, you are forgetfulness itself personified.
By saying that you forgot, you are pretending as if you otherwise remember. You never remember.
Don’t blame yourself too much; don’t be harsh upon yourself. That’s what I mean when I am saying that don’t feel ashamed. By feeling ashamed you are pretending as if there is something honorable about you.
A speck falls off a lump of coal and the coal is regretting: “Oh my god! It’s so black.” As if there is anything non-black about it. A particle falls off a lump of coal and the coal looks at that particle and says, “Oh my god! It is so dark, so black.” Hello sir! Is there anything except blackness about you? So, what is the point in feeling ashamed? Just laugh it away: “Of course, I am all black. But when I will burn, when I will turn into ash then I will no more be black.”
Have you seen that? How coal becomes almost white when it turns into ash? There is no point regretting at your own little speck, your own baby. “The baby is so black.” The mother is an entire lump of blackness, the baby is bound to be black. Let the mother get burnt down, then things will change. Never regret your actions, never. Never feel ashamed of something you did. That’s a clever ploy against yourself. Don’t repent. Don’t try to correct your mistakes, never. You will be allowing the mistaken one to happily continue. Don’t do that.
L6: Sir, do we give value to assumptions and other things just because we are always trying to analyze situations? Like we do in a math problem – that if we don’t have a value for anything, we assume it to be something, and then derive the whole formula just for the sake of our analysis.
AP: See, there you have no option. You will have to do that because it’s a pattern. Mathematics doesn’t breathe. It doesn’t know by itself. So, if you don’t make that assumption, you will not be able to proceed at all. Life is a little different. Here, if you don’t make assumptions, you reach the solution.
Mathematics – you don’t make the assumption, you can’t even proceed to get the answer. Life – don’t make assumptions, and the solution would be obvious.
That is the difference!
(A long silent pause.)
L7: Sir, how can I call something a mistake if I have no idea of what is not a mistake!
AP: Yes, that’s what is being said. So, don’t call anything a mistake. Just say, “This is what is happening and I am suffering.” Only two things: “This is what is happening, and I am suffering.”
No point calling it a mistake or anything. There is no benefit in naming.
L1: Sir, this shameless, fearless, and guilt-free acceptance, something that is needed to see the ‘mother problem’ . . . Sir, it just does not happen to me. I stop midway. I am unable to go really, really deep. Fear, self-image, etc., stop me.
Sir, there must be something that gives the mind the courage to keep digging despite fear, shame, etc. . . .
AP: Yes. It is something very subtle, very faint. It’s a very subtle sureness. It is not a loud emotional declaration. It is not the reiteration of some conceptual knowledge – that when I feel afraid, I say, “I am the fearless atman.”
It’s a very subtle sureness; not the recitation of some old mantra.
L4: Sir, this discussion reminds me of the activity ‘Mirror Identities’ we conduct with our students, which says that all identities are dependent upon each other: ‘If I am this, I am not that’; ‘if I am goal-oriented, I cannot be an aimless wanderer’.
To me, being constantly aware of the fact that I am none of these co-dependent identities, seems the only right step at any time.
And you know, when you are taking that step . . . you see we live in closed claustrophobic rooms . . . when you just open the gate a little and take half a step outside – you know it’s new. The fresh gust of air hits your face. You know there is something new about it. You realize that it is fresh, it is new. This doesn’t happen within your circles.
L5: Sir, you talked about not resisting the assumptions, but my resistance or non-resistance is through thoughts, and when I don’t resist, thoughts become all the more powerful and shake me up from peace.
So, what is this ‘not resisting the assumption’ which will make me feel light? Kindly guide.
AP: There is Udit sitting next to you. Shake him up!
(Listener shakes Udit’s upper body.)
You could shake him up, right? Now shake up the space here! Shake it up. You can’t!
You can shake something only when it offers resistance. Udit’s weight is offering resistance that is why you can shake him up.
Understand that you feel shaken up only because you offer resistance to thoughts. That resistance itself is the energy that shakes you up. Thought comes and says, “Some great harm is going to happen! And you say, “No. No great harm is going to happen. How can it happen?”
Don’t you see that in the process of resisting the thought, you are supporting the thought?
Thought is saying, “Great harm is going to happen,” and you are saying, “Great harm is not going to happen,” but you too are admitting that great harm is ‘possible’.
Only that can happen or not happen which has a possibility of happening or not happening. When thought comes and says, (and that’s what this terrifying thought says) “Some great harm is possible,” say, “Go ahead. Let’s see what great harm is possible.”
As I said, your boss doesn’t even have a gun license. What great harm can be done?
Now thought is coming and saying, “Something bad is going to happen,” and you are getting all worked up, “No, no! That bad thing cannot be allowed to happen. It cannot happen!”
Thought is coming and saying, “You are dying! You are dying!” and you are saying, “No, no! I am not dying yet!” Don’t you see that you are supporting your thought by admitting that death is possible? When thought comes and says that you are going to die, say, “Fine, if that’s what pleases you, if that’s what makes you feel better, yes, I am going to die. Now, what next?”
Remember? You feed it from the front, you feed it from the back. Don’t feed it from the back.
“Something bad is going to happen!”
“Yeah! Something bad is going to happen.”
L2: Sometimes what happens is, this whole game of thinking gets exposed. How? Say, I am sitting and thinking, I am brooding, and I forget what I was thinking about. Then later on, I try to remember, “What was I thinking about?” And I am unable to recall it.
AP: Thought itself is such a stupid thing; you allow it to continue, it will get tangled within itself and will forget what it was all about. It is a monkey; it jumps from one place to another.
Thought is saying, “You will die! You will die! You will die!” You say, “Fine, proceed”; and next thing it will be thinking about the wood in the funeral pyre and then it will be thinking about the Himalayas and the great weather.
So, from death it will, like a monkey, hop from one place to other. So, death will bring it to the wood; the wood will take it to the Himalayas; Himalayas means fine weather, so now you are thinking of fine weather. . . It’s alright.
L7: Sir, while doing tasks that ought to be done, like reading scriptures, I experience solid resistance. As per you, this resistance is a thought and need not be resisted further; but this ‘thought’ creates a lot of turbulence in my mind-body. What to do?
AP: When the thought says, “Don’t read!” Let thought say, “Don’t read!” You read.
What else can the poor thing do!
L2: Sir, does thinking differ from person to person?
AP: Oh, of course!
L2: Like, not the thoughts, but the whole process. Sometimes when I try to cut the thoughts . . .
AP: The tendency to think doesn’t differ. That is the mool vritti (fundamental tendency). Thoughts always differ. In fact, thoughts make the person; that is why you are never the same person at two different points in time. But the tendency is the same everywhere. That’s where we are all one. We all have the same latent tendencies . . . same latent tendencies – fear, greed, lust. And at the root of these tendencies, lies the ‘I’ tendency – aham vritti (ego tendency).
L7: Isn’t that aham vritti coming from the tendency to think? As in, if we don’t think, the ‘I’ thought won’t come.
AP: Because of the ‘I’, the thought comes!
At the center of the entire expanse of thought, sits the ‘I’. You cannot think without an ‘I’. Go into your thoughts, there would always be an ‘I’ present.
So, the ‘I’ makes the thought possible.
Watch the session at: Only the ego wants to correct mistakes. The fundamental mistake is ego itself. The transcription has been edited for clarity.
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