Why do we ask questions? || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Why do we ask questions

Question: Acharya Ji, why do we ask questions?

Acharya Prashant Ji: It’s remarkable, how I am always greeted with questions. We are quite faithful to questions, we believe in their power. Otherwise, how do you know that this is the best thing, to offer me, or to use to connect to me?

So one walks in, and what does one find? Questions.

You know, what this insistence on ‘questions’ is?

In some way, it is an insistence on oneself.

We believe a lot in this stuff. We believe so much in this stuff, that we feel that something related to this stuff, would lead to liberation. So, there are questions, and there are answers to questions.

And it appears, as if that would close the deal.

The ‘question’, in our eyes, is always legitimate. It is just that the question doesn’t have an answer. If you ask the questioner, “What is missing?,” he would say, “The answer is missing.” But, he would never say that legitimacy is missing from the question, that authenticity is missing from the question. Would he?

The ‘question’ is always assumed to be, claimed to be ‘real’. So, the question is real, the question is alright, all that is needed is an – answer. Now, is that so? Is that so? You really think, if I answer these, to the best of my ability, that would redeem you of your burdens?

Is there any question here, that I have not answered, at least a dozen times, already?

A question is not merely a ‘question’. First of all, please understand that. A ‘question’ is an assertion. A question appears quite humble. It is saying, “I do not know.” Right? That’s what the question appears to be saying – “I do not know.”

But if you look carefully at the question, it is actually boasting – “I know a lot. I know everything, but for the little missing piece called ‘the answer’. All is known. What is missing is the little thing called, ‘the answer’. Just provide me with that last piece. Everything else is known, and settled, and in place”.

Do we see that once the question has been rigidly defined, it leaves very little scope for an answer? The question, the more rigid it is, the more dogmatic it becomes, with respect to the answer. In fact, the question can become so rigid, that it can accommodate only one kind of answer. So the question can mischievously, dictate the answer, and still pretend to be humble and innocent – “I do not know”.

Are you getting it?

For example, if someone says, “Acharya Ji, why is God so cruel?” you do see the question. But it should not be difficult to see the huge assertion contained in the question. What is the assertion? You know God, and you know that – God is cruel.

Having known so much, all that you want to know now is – ‘Why is God so cruel?’ Ninety-eight percent of the matter is already known and close. “There does exist someone called ‘God’, and to whom I am well-familiar. And not only I am familiar, I also know that God is cruel. The only little thing that is left to be known is , ‘Why is God so cruel?'”

This is obviously an extreme example, meant for demonstration. But if you go into the way mind frames questions, are not all questions like this? Our questions, they already know so much. Don’t they? In fact, they know so much, that if they try a little hard, they will find that the answer is already contained in them.

Is that not so?

So, the question contains the answer. Why is this speaker needed then?

If the question is such that, it already contains the answer, it leaves scope of only, a pre-determined kind of an answer.

————————————————————————————–

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: Why do we ask questions? || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.


Support our work:

  • Donate via Patreon: Become a Patron!
  • Donate via PayTm @ +91-9999102998

    Donate via PayPal:

    (In multiples of $10)

    $10.00

How to deal with mental and sexual abuse of the past? || Acharya Prashant (2018)

To personally meet or connect with Acharya Prashant: click here

How to deal with mental and sexual abuse of the past

Question: How to deal with childhood mental and sexual abuse, which makes a deep impact on one’s mind? Do these things happen due to past life karma?

Acharya Prashant Ji: If I tell you that they indeed happen due to accumulated actions from the past, past life, what would you do? What would you do with that knowledge?

I am walking in a shopping mall, and a piece of merchandise captivates me – the color, the luster, the texture. The total appeal has just captivated me. And I walk up to the salesman and ask, “Where is the factory? From where does it come?” Does it liberate me of that piece of hardware? Does it?

Next I ask, “What exact shade of blue is this?” and he tells me that this exact shade of blue is this. He comes up with a fancy name, for the color. Does that liberate me of the attraction?

What liberates me of the trap I have walked into?

I just keep walking.

When something in the shopping mall, just fascinates you, almost overpowers you, how do you walk out of that trap? Just keep walking. Just keep walking. The good thing about continuing to walk is that – your walk may take you out of the mall. You walked your way, out of the mall.

Don’t stop there.

This attracts, that attracts, this attracts, that attracts, you keep walking. But given the way we are, we won’t be able to walk past something attractive, unless we have something more attractive to egg us on.

Are you getting it?

So, for the commoner, for the beginner, it is important to have a purpose, it is important to have a high, lofty purpose. If you are rushing towards the pharmacy, it is unlikely that you will be tempted and stopped, by a toy-shop. You need a purpose.

Purpose-lessness is for those, who need no personal purposes.

Their purposes now come from the Absolute.

Their purposes now come from somewhere else.

So they get the authority to now declare that, they are personally purposeless now.

Those who are infested with purposes, those whose mind is a huge inventory of desires, aims, purposes, a bee-hive, they better have a better purpose, because you anyway have not one but multiple purposes. 

How many shops are there in the mall? And every shop is a potential purpose. Is it not? Every shop is a potential purpose. It is important that you have a bigger, better, more appealing purpose with you, so that you can walk straight. 

This, that you have written Kiran(the questioner), is coming from one of the shops. There are shops that attract you, by talking of the future. They tell you, “Come to us. We will make you a more dynamic personality. Come to us and three years later, you will have  a house of your own. Come to us, and after a while you will have a baby in your arms.”  And equally, there are shops that attract you by talking of the past. Aren’t there restaurants with retro themes? How do they attract you? Using the past. Nostalgia!

“What’s the theme?”

“Sixties.”

Strange things are happening these days. Parties are happening with themes like – ‘Tughlaq’. ‘Aurangzeb’ is the theme. And some of them claim to be Sufi Parties. There was this recent Sufi party. Theme was – ‘Draupadi’. Every woman had to come with five…… Only the best ones could make it. I mean the best women. Who else can gather five around her, and ensure that the five do not kill each other along the way? The past can be very attractive.

You might be feeling offended Kiran, that we are making fun of such a serious and sensitive question. I deliberately want to make fun of it. I don’t want to take it seriously. You have already done a lot of damage yourself, by taking these things seriously.

Where is that five-year old girl, who was sexually abused? Show me! Where she is? If she comes to me, I will talk to her. She is not. She is dead, and you are keeping her on the ventilator. You are exhuming her from the grave. You have collected her ashes. And you are not prepared to give them away to the river.

What pleasure are you getting from all this? No, I am not sympathizing with you at all. But there is pleasure in retro themes. Or is there not? And one gets attracted to shop, whether it sells the past or the future, when one does not have a purpose. Your life is deficient in something very important, Vitamin I.

Show me one experiment Kiran, this is a Buddhaesque experiment, try it. Show me one fellow, whose past is blemish-free. You know where it is coming from. That woman goes to the Buddha, and says that her kid has died. And Buddha tells her to go to all the homes and get him grain from a place, where no death has ever happened.

So, I am asking you to tell me the name of one person, whose past is ideal, heavenly, blemish-free. Surely, you know of the ‘Me too’ movement. A huge number of women, showed up. They came forth, and said, “Me, too.” And I tell you, the number of women who did not show up, is ten times the number of women who have declared themselves. And ‘ten’ might be, by the way, an underestimation.

There is nobody in the world, who goes untouched. Why do you want to call yourself ‘special’? Don’t you see that this is a trick? You are not special. This is happening with everybody. And when I say, ‘everybody’, I mean – every body.

You are born human, right? And to be born human, is to be born cursed. Yes, you have some memories of somebody touching you inappropriately, perhaps. But even that is after your consciousness became memory-capable. After three years of age, or four years of age, right? How do you know that you were not inappropriately touched when you were two years old? And how do you stop that?

And what do you think, that happens only with women? I would be delighted to disappoint you. That does not happen only with women. It happens with male kids as well, albeit less frequently. But then, the male babies have their own tragedies. Their tales are no less steeped in tears and blood. They have their own trials and tribulations, that women will probably, not easily appreciate.

It is all pervasive. Just get over it. Why do you want to talk of only the period of adolescence, or childhood? Are you not being abused today? Are you not being abused today? But we call abuse, as an ‘abuse’ only when it is explicit. I say that – explicit abuse is more apparent and more honest, because it does not seek to disguise itself. 

When you slap a person hard on his face, you are sending across a very loud, honest and powerful message. You are not concealing the message. You are not disguising it, you are not coding it. You are telling a person, what really is going on. Kiran, far more rampant and evil, and poisonous is the abuse that happens daily at workplaces, in our homes. The kind of abuse that is the bedrock of our civilization, and culture.

But we don’t even call that abuse as ‘abuse’. When the body is offended and penetrated, we raise a big hue and cry. And probably, justifiably so. But when the mind is serially abused, in a school, in a college, in a university, in a house, in a home, in a temple, in a mosque, in a church, in an institution, at a workplace, then we don’t bat an eyelid.

I am asking you – Were you abused in the past, or you being abused even today? Do you have kids? Do you know how they are being abused in the schools? And that does not mean that somebody is fondling them in the genitals. Have you looked at their teachers?Have you studied their curricula? Have you seen what is entering their mind? Won’t you call all that ‘rape’?

But no, we are extremely body-centered people. We agitate only when the body is offended. And when the body is offended, we run aghast. “Ah! Body, body. Somebody touched my body.” And you have no concern of the mind. I am not an advocate of physical rape, by the way. I am pretty sure, there would be many, who would be ready to ponce upon this chance and declare me ‘misogynist’ or whatever. They are welcome.

I will tell you what the ‘rape of the mind’ is.

When the mind has non-nonsensical purposes, that is the ‘rape of the mind’.

When things like stuff that happened in the childhood, or teenage, attracts you and dominates you, then the mind is being raped.

Forgive me the cliched expression. But – the mind needs a lover. And whenever the mind does not get to that lover, the mind lands in the hands of rapists.

What is ‘rape’? When somebody enters a place, that he should not have entered, that act is called ‘rape’. And that is why you have expressions like – ‘rape of the city’. The enemy entered forcefully and plundered, and that you call as the ‘rape of the city’. The entire world has entered your mind, and is plundering it, spoiling it, kindly be concerned.

Your rightful purpose, your solitary purpose, must be to move towards the Solitary One, the Lover.

If you are engaged with any other kind of non-sense, this-that, this matters to me, that matters to me, he insulted me, she said something to me, this happened, that happened, then you are inflicting rape upon yourself.

I know I am sounding harsh.  I will punish myself later. Right now, I need to do what I am doing.

We have become so habituated to getting ‘raped’, I have no other word, that we it doesn’t even concern us how this whole social machinery has entered our sanctum sanctorum, and is defiling it, desecrating it.

You don’t like it when you are defied, but you don’t bother when you are defiled. What kind of a person are you? When the ego gets hurt a little, then you start crying, but when life is getting wasted, minute-by-minute, it all appears normal to you. 

In the shopping mall, if someone comes and gives you a shoulder-push, or darts his elbow, a little  bit, into your ribs, you will quickly say that you have been violated “The fellow pushed me with his shoulder. I have been violated.” And there is no doubt, that this is an act of violation. I am not supporting that act. I am just questioning the dissonance, the hypocrisy.

If a shoulder-push matters so much to you, why doesn’t the mall matter to you? The one who is pushing you by the shoulder, is just hitting your body. What is the mall doing to you? What is the mall doing to you? About that, you don’t talk.

You would be happily allowing yourself to be violated in shopping-mall, provided your so-called, shallow honor is safe-guarded. But if the security misbehaves a little, they ask you to display what is inside your handbag, or if the body-check is a little too hard, or intimate, then you start saying, “O! this is too bad.”

All the shops together, can keep spoiling your inner purity. You do not complain. Why? Because you say, “I am here on my own accord. This is my personal choice. My free-will. After all, the shopkeepers are not forcing me to buy something. It’s a matter of my personal liberty. I have come here on my own.” Have you? Have you really gone there, on your own?

You don’t even know how you have been subconsciously, dragged into that mall. Not even pulled. Tethered by thick ropes, to an old jeep, I saw the video of a few people, being dragged on a rough road. That was a video, that was titled, ‘Barbaric bestiality’, because it was so very explicit. The ropes were visible. And it was quite apparent, that the fellows were being dragged, against their will. But when the shopping-mall of the world, the shopping mall that  this world is, drags you to itself, then you never complain.

You know, a few months back, this girl came to meet me. It was a bit of a complicated family. Both the mother and the father were into their second marriage, and this girl happened to be from the mother’s first husband. And now the second husband was not treating her properly. And there was so much. She was quite young, twenty, twenty-one. And she had already had two or three abortions.

She broke down many times while narrating her story to me. She had, had abortions, and she also had, had a divorce. Her education could not be completed. And when she was a kid, she was beaten up, and all those things. She could not pursue the course she wanted to. She wanted to get into the beauty business, she was not allowed to, and all those things.

While she was narrating this tear-soaked story to me, it came to a point when she talked of her current boyfriend. After she was done with all the gory details of the past, she now talked of her current boyfriend. And I was a bit interested, and I said, “Tell me more.” And it was so very obvious that the current boyfriend is every bit as much as, or an even bigger violator, than all the demons she had seen in the past.

But she was not talking of the current boyfriend.

That’s how we live – we do not see what great violation is happening to us, right now.

We rather keep ourselves engaged with shops selling retro-stuff.

Even in the moment, when she is telling me about her misfortunes of the past, she is actively carrying a boyfriend, who is currently bringing, or if not currently bringing, would soon bring an even more heinous violations upon her.

But we don’t want to talk of what is happening, right now. And I tell you, it is not possible that something equally dastardly is not happening right now. I have a proof. The proof is that you are so very interested in the past.

If the present were what it should be, then you couldn’t have been so-very interested in the past.

The very fact that past haunts you so much, shows that trouble is brewing in the present.

Had trouble been not brewing in the present, the past couldn’t have been so material to you.

And that’s a rule of thumb.

When someone comes to you and says that he is bothered about what happened yesterday, or last month, or ten years back, when somebody comes to you, and that somebody could be ‘yourself’. When you feel that you are bothered with what happened yesterday, or ten months back, or ten years back, then you should immediately know that something terrible is happening with you, right now.

What is the proof?

Had the right thing been happening to you right now, then you couldn’t have been bothered with the past. So, whenever past bothers you, you should immediately know that some danger is lurking immediately in the present. 

And that is what past does.

It serves as a very deceptive distraction from the present.

Now you are distracted. You are busy wailing in the past. And the trouble is inching closer and closer to you, in the present. And you cannot look at the present trouble, because you are busy with the past.

And I tell you, it is not a coincidence that happens sometimes. It is always going to happen. Whenever the past would be bugging you too much – “Something happened yesterday, and I am bothered about it” – rest assured, something far worse is going to happen to you, right now.

It’s a bad trick, but we fall to it.

And it’s such a set trick of maaya. But it still succeeds.

It was said about Waqar Younis, when he would bowl, everybody would know that a yorker is coming. They would know that a yorker is coming, and they would still get bowled out. The batsman would say, “I know that he is now going to send a yorker. And still the middle stump would be found flying in the air.” That’s how adept she (maaya) is. You better be cautious.

So Kiran, your homework is to figure out what is happening, today. And I am not denying that all the bad things happened in the past. No, I am not denying them. But dear, my commiseration or consolation would not help you. If you want to have me as an agony-aunt, come cry over my shoulder. But that would not hep you.

So, excuse me for being a little rude. Actually, quite rude.

Something is cooking, and it’s cooking right now. Figure out what it is. That’s your homework. Would you do that?

——————————————————————————————————–

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: How to deal with mental and sexual abuse of the past? || Acharya Prashant (2018)

To personally meet or connect with Acharya Prashant: click here.


Support our work:

  • Donate via Patreon: Become a Patron!
  • Donate via PayTm @ +91-9999102998

    Donate via PayPal:

    (In multiples of $10)

    $10.00

 

How to get rid of body-identification as a woman? || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Question: A woman seen just as a body, it hurts a lot. I am saying this from my own experience. How can it stop? When will it stop? How can a person be seen, just as a ‘body’? What is the root cause? Where does it start?

Acharya Prashant Ji: You answer it. You know, already. You have attended enough sessions, and you have lived through enough life, to know the answer.

Questioner 1: What is the starting point?

Acharya Ji: Beginning point is the birth of the being, driven by prakriti. So it might begin with birth, of the body, but then it is exacerbated by, social conditioning. And when there is nothing, beyond the body in your life, you have no option but to consider yourself, as the body.

The ego, needs something to identify with. Right? And if that Great, that Tremendous is available, then what else is there to be identified with? The body. And there is an incentive in getting identified with the body. The body offers a lot pleasures.

What is the solution?

You know the solution, right? Just as, a lot of conditioning, brings a man or a woman, to be more and more body-identified. Similarly, rigorous spiritual education is needed, to help get rid of body-identification. And one has to remember that body-identification is not merely a spiritual matter, it is not merely an other-worldly concern.

Body-identification is the root cause of all evils in the world.

You name any problem, and you will be able to trace it back to body-identification.

Unless there is rigorous physical education, you cannot get rid of body-identification.

One needs an identity, right? If there is no other identity, then the body is the obvious identity. You cannot live identity-less. The ego needs an address, a name. The ego has to be something, or somebody. The easy choice is – the body.

And when you are body-identified, then you have no option, but to destroy the world. Because if you are body-identified, then the only reality to you is – the world. What is it that the body perceive? The world, nothing else. And identified with the body, you are greatly hungry. You haven’t identified with the body, for nothing. You have identified with the body, for a purpose. What is that purpose? Contentment.

“I want satisfaction, through the body.” Now, what will the body do? The body will consume the world, in order to get satisfaction. But, even if you consume away the entire world, that satisfaction doesn’t come. So, we see what is happening now.

In order to get satisfaction, man has burnt down the entire world – and is still not satisfied, and will never be satisfied. Even if the entire universe is burnt down to ashes, man will still not gain contentment, because man is choosing a false route.

You can never get contentment, through the body – it is not a spiritual axiom or something. It is a matter of practical observation.

Lack of spirituality is destroying human beings, and the world.

Human beings are being destroyed from the inside, the world is being destroyed on the outside.

There is fire in man’s mind, and there is fire in the forests.

One is visible, one is not.

But both are the same thing.

Questioner 1: Body-identification starts at very early age.

Acharya Ji: It starts, even before birth. So we said that you are already body-identified ,when you are born. That is why rigorous spiritual discipline is needed, to get rid of this. Forget about totally getting rid of it, even to keep this in check, even to limit it to sane levels, you require rigorous spiritual education. Otherwise, there is just inner and outer destruction.

Questioner 1: I was thinking about the bondages. One thing that I observed is that I am afraid of losing money. I am very confident, as long as I have money. It gives me a sense of freedom that I don’t have to depend on anyone. There is nothing that I should be afraid of. As long as I have my stable income, I don’t care about anything else.

If I have to leave everything, and join some cause or initiative, I know that I will not be able to earn as much money. So, there is that bit of hesitation.

Acharya Ji: You have to clearly know how much is enough. Don’t leave it vague. The more clearly you define what is, and how much is enough for you, the easier it would be for you to act. It is great that you do not have to depend on someone. It is great that you earn for yourself. But you must know, how much is enough.

I will strongly advise you to never-never move around with a begging bowl. It’s great that you must have something in hand, and not bad if you have something in the bank as well. Fine. But how much? And as much as is needed, must be arranged.

Questioner 1: My initial thinking was that I will work for a couple of years, arrange for certain things, but then there is this confusion that by the time I arrange things, will it be too late in starting-off?

Acharya Ji: Arrange, with respect to what? First of all you have to figure out who you are, and how much is enough for you. Otherwise, the question of arrangement of a particular level of funds, would remain very open-ended, and un-answered.

If I do not know who I am, how would I ever know how much money do I need?

Questioner 2: I feel very strong pull towards something in the same direction. At the same time, it is very overwhelming. I get panic attacks sometimes, before the camp begins, or before I have to do any task.

I purposefully find an excuse to not do something. I feel overwhelmed, but at the same time there is something extremely captivating.

Acharya Ji: These two are the same thing. It is because there is something very-very enthralling, something very compelling, that is why you also feel the awe, and therefore the resistance.

Nobody likes things to go out of control. Nobody wants to be attracted without measure. One wants to be capped, controlled, limited. So when something is hugely overpowering, then one is compelled to resist it. These two are the aspects of the same thing – the attraction, and therefore the panic, and the resultant resistance.

(Acharya Ji, referring to the three-day retreat, during which this Satsang is happening).

All that is, only as long as you keep a safe distance. What if you had taken over upon yourself, the responsibility of arranging something, in the morning, or afternoon, of the first day itself? Would you have then afforded to come late in the evening? That’s what.

So, all these mental games are, only as long as you maintain an arm’s length.

Questioner 2: I feel I am doing that. I am maintaining an arm’s length.

Acharya Ji:

Sooner than later, you see, without your conscious choice, without the thing coming in your notice, you will find that you are unable to maintain that separation, that distance. Better sooner than later.

It’s anyway going to happen, not because you will necessarily choose that it happens, but because it is bound to happen that way. You cannot remain in a magnetic field, and yet afford to be stagnant for long. Especially, when the field is becoming stronger and stronger.

So, at some point, you have to get sucked in. If you know that, that is destined, then better sooner, than later. And, these are stories. If you stay away from something, what else can you have? Not facts, but stories.

The moment you join the action, all these things vaporize, because there is no space left for them. You see, there is so much to do here – after this, or rather into this, how will you manage to think about this and that?

Did this Vishranti (the three-day retreat), actually go perfectly well? It didn’t. So there was a lot to do, a lot to do. And if we get into that, then the various miscellaneous thoughts, not only go away, but also one comes in touch with a reality that is beyond our conception, our imagination.

What I am saying, and what I am up to, and what do I want, for myself and for you, that you will know in a much better way, when you are an activist, rather than a mere passive participant.

Questioner 2: But how do I overcome that fear, that I won’t be able to handle it?

Acharya Ji: Let’s try. Let’s see. How do I know that whether I will be able to handle your question or not? Look at me. Poor me! You keep throwing all kinds of things at me, and I don’t even have the option to say, “No, no. No ball. No ball. Only two bouncers allowed per over.” You can throw six bouncers, you can throw a beamer, you can bowl an underhand. You can even come right up to my nose, and throw the ball at me.

I have to play. I have to engage you. Right? I cannot declare your query, your delivery illegitimate, and walk away. So, let’s just try. Let’s see. Let’s see whether we have the appetite for it.

And I have great trust.

You know, when I invite somebody, to try something out, within I am smiling, because I know the result of the trial in advance. I know I don’t have to sell something to you. I know I don’t have to advertise, or try too hard with you. I know that I just have to get you agree to try. I don’t need your consent. I only need your experimentation.

Once you experiment with it, consent is obviously forthcoming. So, let’s try. And try with all the skepticism that you can muster. I am not asking you to try as a believer. Try as a skeptic, try as a critic.

You may even try, with the intention to disapprove me. I am okay with that. I have just too much of a deep belief in something, to be dissuaded by your lack of belief.

Try.

Let’s see.

You don’t have to straightaway take a decision and jump. Proceed as carefully as you want to – one step at a time.


Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: How to get rid of body-identification as a woman? || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.


Support our work:

  • Donate via Patreon: Become a Patron!
  • Donate via PayTm @ +91-9999102998

    Donate via PayPal:

    (In multiples of $10)

    $10.00

Parents, apologize to your children! || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Question: Acharya Ji, if a child goes and asks his parents, because of his suffering, that – why did you both give me birth? – then would should the parents answer?

Taking birth, for the child, is easy. But dying and mukti (liberation) is difficult.

Acharya Prashant Ji:  First of all, if the child says, “Why did you bring me in this world?” the parents must straightaway apologize.

(laughter)

It’s not a matter of laughing, it’s a thing of basic honesty.

And it is because parents have first of all, committed the mistake of bringing another person, into this world of agony, longing and suffering, that they compensate by investing themselves in raising the kid. That is why it is imperative for the parents, to bring education to the kid, give food to the kid, spend money on the kid.

It is a compensation.

Have you seen how much of the parents’ time, especially the mother’s time, gets spent on the kid? It has to be done. It is a thing of justice. It is not a favor to the kid, the parents owe it to the kid.

And the kid is very justified in asking, “Did I really plead to you, to bring me in this world? Did I send a formal application? You, in your moment of personal wisdom, and planned indiscretion, or unplanned lust, gave birth to me. Now I sue you. Now I demand damages.”

And all the money that gets spent on the kid, is actually a compensation. Compensation, for that moment of indiscretion. It could be conscious indiscretion, by way of a planned birth. Or, it could be unconscious indiscretion, when you say, “O! The child just came. We didn’t plan it.” Whether conscious, or unconscious, the fact is that it is an indiscretion. Because it is an indiscretion, so you pay for it.

Now you know, why you have to pay so much for the kid’s school fees? It is a fine. It is a fine that you are paying. You are being penalized by existence. Now you know why the mother has to carry the kid for nine months? The mother is being severely penalized.

What made you go so blind, in emotion or in lust, that you allowed yourself to get pregnant? Now pay the fine. Now, a shrieking, screeching thing, will come into the world. Pay the fine. It begins by paying the hospital fees. No kid gets born, without the hospital charges being paid. Does that not tell you that the whole thing starts as some kind of penalty?

See, after you fight with someone, you are carried away to the hospital. You know that something wrong has happened, that’s why you have been brought to the hospital. And when you get pregnant, you are taken to the hospital.

Don’t you see the parallel?

And every kid must ask this.

And therefore, giving the best environment to the kid, to rid him of all body and social identification, is the minimum that the parents can do for him.

The parents have given the kid, the cage that the body is.

The body is a cage, and as the kid grows up, there is much more, to engage him.

And it’s not merely a mistake, it’s actually a crime.

There was nobody to suffer, and you unnecessarily brought suffering to the world.

Now, the minimum you can do is, liberate him.

Give him conditions that would enable his liberation.

And that is the role, the dharma of parents – give kid conditions that would enable his liberation.

Parenting-1

I repeat: this is not the favor that the parents do to the child, it is their obligation. And if you cannot meet this obligation, then you are committing a double crime. The first is – to give birth. The second is – to give birth, without having the credentials to act as worthy parents.

Let all parents remember this.

The day the child is born, he is born as someone, to whom you are deeply indebted. You have to clear the debt. It is not that the child who is indebted. The parents must be very clear on – who the debtor is.

Classically, it has been said that the child owes a lot to the parents – matr-rin (maternal loan), pitr-rin (paternal loan). The fact is totally different. The parents owe a lot to the child. So, be very cautious while giving birth. When you are giving birth, you are actually giving birth to a big debt, a humongous debt. And you will have to settle that debt, otherwise you won’t be able to settle in peace.

P-3

If you don’t want to increase your debt manifold, then be very cautious while giving the birth. Giving birth is not a plaything. “There was nothing else to do, so we just decided to break the bed, and a few babies we got. Here are two, where is the third one? Where is the third one? Look behind the almirah, under the carpet, behind the curtain. Somewhere, the third must be there.” It’s not a casual affair.

Giving birth is not for kids.

Law just says that there is a legal age – eighteen, twenty-one, and such things. First of all, giving birth requires that there has to be mental maturity. Unfortunately, ninety-nine percent of the world’s population is not at all mentally mature enough, to be parents.

The funny thing is, that the one percent, who are mentally mature enough to be parents, would never want to give birth.

Parenting-2

So, all the instances of baby-making, belong to those, who should never have been allowed to make babies. It’s almost like a five-year old baby-girl giving birth – O! She looks twenty-five. She is actually, five.

A four-year old boy giving birth – O! He looks like a brute of thirty-four, six-feet, eighty kilograms. He is actually just four. Just as a four year old runs behind Muma, this thirty-four year old runs behind the kid’s Muma.

We must fully understand what procreation is – beyond the social myth.

There is a huge social myth around – becoming parents, giving birth, babies.

We don’t beget babies, we beget stories.

We do not know what a baby really is, we fall for stories.

p-4

We have stories, we don’t know reality. And we become part of those stories. Those stories are all false. Open your eyes, and see what the thing actually is like.

It is not the fairy-tale.

We have been told it is.

It is something drastically different.


Excerpted from a ‘Shabd-Yog’ session. Edited for clarity. Watch the session: Parents, apologize to your children! || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.


Support our work:

Donate via PayPal:

(In multiples of $10)

$10.00

The desire behind all desires || Acharya Prashant (2016)

To personally meet or connect with Acharya Prashant: click here.

Question: Acharya Ji, an intense desire for liberation, is a prerequisite?

Acharya Prashant Ji: Classically, it has been put that way. The scriptures talk of mumuksha (desire for liberation). But that intense desire, is not a desire with the same quality, as that of normal, ordinary desires. It is a very latent thing. It is not something that would scream from the surface. It is not something that would shout from the rooftops – “I want liberation.”

It is the desire, behind all desires. And one has to be a little watchful, a little meditative, to be in touch with it. Otherwise, you will be in touch with only with what you superficially want.

For example, you want to change your job. If you are not attentive enough, you will say, “My desire is to get a new job.” But actually, your desire is of deepest liberation. So, mumuksha, is actually the one desire, behind all desires.

And if you make it superficial, if you start saying explicitly that – “I want liberation, I want liberation,” then you have reduced and trivialized mumuksha.

Questioner: Do we have to think about it day and night?

Acharya Ji: No, you don’t have to. Because you are anyway thinking about something day-in and day-out. Whatever you are thinking about, you are actually thinking about liberation only.

Give me one thought that bugs you, or anything that you think about. You will see that behind that thought, is the thought – ‘I want freedom, I want freedom’. But if you start explicitly exclaiming – “I want Freedom,” then as we said that we have trivialized the matter.

So, you don’t have to say, “I want Liberation.” You anyway keep thinking about X,Y and Z. Something or the other, right? Don’t we all keep thinking? Is our mind not always occupied?

Whatever your mind is occupied with, behind that occupation, lies the desire for Liberation.

You say that you want a new house. The thing is that you want liberation from, what your current house imposes upon you. Behind all desires is the one fundamental desire to be – liberated. And you don’t have to make that desire explicit. You just have to pay attention to what is already going on.

The mind is already thinking, the mind is already occupied.

The mind is already thinking, the mind is already occupied. See what it is already occupied with. Just don’t swim on the surface. Dive a little deeper. And there you will find, that you may say that you want ‘this’, you want ‘that’, you want A,B,C,D,E,F,G, but whatever you say you want, you actually want that One single thing, which you may call by any name or no name.

Questioner: Acharya Ji, so is there a bond between love and liberation?

Acharya Ji:

We love to be liberated.

We want liberation, so that we may love.

Man’s primary draw, man’s fundamental pull, is towards freedom. People call it the ‘Truth’. So, you love freedom, you love to be liberated. You go towards That, which will relieve you of your sense of bondage.

You feel bonded, you feel enclosed. You are drawn towards That, which you feel, will give you relief from your chains, and pull down your walls. That is love. that attraction is – love.

So, you may be attracted to any thing or any body, but fundamentally, you are being attracted only towards liberation. You might be attracted sexually towards somebody, but even there, what you are looking for is – liberation.

“There is something within me, that is so incomplete. By being with you, I sense that I might begin to feel complete. That will give me liberation from my sense of incompletion.” And that is why you are drawn towards a man, or a woman. The pinnacle of that liberation is the moment of orgasm, when you feel liberated from just everything. It is in search of that one moment, that you go to a woman.

Questioner: So, is spiritual being, really loving and caring?

Acharya Ji: First of all, we all are spiritual beings. Because we may or may not have spiritual antecedents or pretensions, but we are anyway drawn towards Peace, Love, Truth. And that is what is meant by being spiritual.

To be drawn towards Peace – is Spirituality.

And there is nobody here, who is not drawn towards Peace.

So, there is no living being, who is not spiritual.

We all are spiritual.

It is just that some of us follow so-called spiritual practices, others don’t.

There are some who associate themselves with religions and cults, others don’t. But to be a man, is to be spiritual. To have a Heart, is to be spiritual. Everybody is, inexorably spiritual. There is no exception possible here.

That is one thing.

Second – would a religious or spiritual being, be loving, caring, compassionate? Of course, because that is one’s nature. It is just that when one is not simple, then love, care, affection and compassion, themselves assume very vicious forms.

Then your intention is to love, but you end up chaining the other. Then in the name of care and compassion, you put the other in a prison. The intention is always of love. You ask anybody, who is doing something at any given particular moment, and you would find that his intention, in his own eyes, is right.

In his ‘own’ eyes, everybody is doing the right thing, at any given moment. Later on, he may repent. Later on, he may acknowledge that he was led astray. But at that moment, everybody is right, in his ‘own’ eyes.

So, we all are always looking towards the same things – love, care, compassion. But we are not simple enough, not surrendered enough. Then we say, “I want love, but on my own terms and conditions. I will surrender, but at a time and place of my choosing. I will narrate the Truth, I will live in the Truth, but in my own particular style.” This ‘own’ particular style – that is where the problem is, that is where we all blunder.

We are not simple enough. When there is something beautiful, we don’t just simply say, “O! Beautiful.” We would rather take oblique ways. When we find something, that is really valuable, we just don’t present ourselves to it. We just don’t go to it, and greet, and acknowledge. When we love something or somebody, we just don’t go ahead, hug and kiss. We try very tangential tactics.

The woman would dress-up, to attract the lover. Now, if you are really caring for your lover, if you have something for this person, this man, then why are you trying all these games? If you love him, go to him, sit with him, be with him.

But no, she would rather keep a distance, and try to seduce him.

This is where the problem lies. The woman is acting from the center of love. There can be no denial. Because she loves, that is why she is maintaining a distance. But what mind of love is this, that is only increasing the distance?

“I love you so much, that I will not call you for one week.”

“I love you too much to be with you.”

Have you not heard these statements?

Listeners: Yes.

Acharya Ji: “Let’s go a little distance apart, that will increase our love.” These are not simple things. We are not simple beings.

This is a simple way of loving.

If there is something that is tasty, eat it.

If you are thirsty and there is water, drink.

If you find somebody lovable, kiss.

If you don’t like a place, quit.

But we don’t do all these things. When we don’t like a place, we say, “You know what, this is one of the best opportunities I could have had. And I really like being with these people. But the time has come to move on, but still I would be here for two more months to bug you.”

This is not simple.

If you don’t like, please quit.

If you don’t like taste of something…just as a kid…Can you force a kid to eat something it doesn’t like? You can’t. You can dupe him, you can coerce him. But he would not do it by himself.

Getting it?


Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: The desire behind all desires || Acharya Prashant (2016)

To personally meet or connect with Acharya Prashant: click here.


Support our work:

Donate via PayPal:

(In multiples of $10)

$10.00

This is the Guru I had been searching all my life || Month of Awakening (2019)

It’s been more than a decade that Acharya Prashant has been illuminating mankind with the wisdom of world’s most ancient scriptures and texts from all times and places. His discourses are being watched by millions on YouTube and every month a few blessed ones also get to learn the same wisdom in its essence directly from him in the form of an online course series called ‘Month of Awakening’.

On the third anniversary of the inception of this community, a few of its participants couldn’t resist sharing their journey with everyone. Following is a message from one of the participants of this course:


IMG-20190416-WA0054
Alok Bhute, USA (attending MAG sessions since 2018)

I have been on spiritual journey for more than two decades now. I was introduced to spirituality by Osho, through Osho I found out about many other spiritual masters of different time era.

In this journey at some point when I started feeling the need for a Master who is living and exists in physical form, I tried many existing famous names, attended their sessions and workshops. For some time I would feel I have made some progress and my perspective towards life has changed. But then I would start feeling miserable again and depression and pure helplessness would start raising its head.

In this disillusioned and hopelessness when I was searching through Osho’s videos on some spiritual topic, I came across a video of a simple man (Acharya Prashant) talking about – ‘what love is’ – to his students around him. I was curious how this discussion which apparently sounds like a chat could be spiritual? I decided to give a try. I realized video was far more gripping than I expected. Having watched the video I felt a new wave of life as if I found something magical which words can’t explain.

After this I started watching one after another so many Acharya Ji’s videos. More I watch more was my thirst to meet the Master would rise. I live in US and had just recently came back from vacation from India, the urge was so strong that I could not wait for my next India trip which would have been after another year. The only option I could think of was ask for emergency leave if not leave the job and go.

Then suddenly I realized there are ways I can meet the master online. MTM (Meet the Master) program and MAG (Month of Awakening) program which makes it possible to connect with Acharyaji, for all those seekers who live abroad and due to various reasons can’t travel to India. I decided to try that option and booked the MTM and MAG sessions with Acharyaji. Before the MTM session, I was asked to come up with all the personal or spiritual questions I have it written down to discuss with Acharya Ji. I almost had about 15 questions from my long spiritual journey of 20 years.

Biggest thing from the session was the shattering of myths. So many spiritual concepts which I thought I understood what they mean, after talking to Acharya ji, I realized how shallow my understanding was about those topics. First time I felt I arrived my home. This is the Master I had been searching all my life. Acharya ji not only gave me all my answers but he also gave me the clarity where I could see where I stand and decide for myself what my next step should be on this journey.


Many more are being blessed every month:

mag-banner.001-e1565421460292.jpeg
Online Course: Month of Awakening

Reading scriptures on a regular basis is most central to spiritual growth. Ancient spiritual texts like the Upanishads and Gita are more relevant today than they were ever before. Today, if mankind seems to be nearing catastrophe — if climate change, social injustice, and violence have become the norm — it is because man’s mind has gone astray.

Online courses with Acharya Prashant is a unique initiative to bring scriptures to our day-to-day life and hence impart clarity and wisdom in living.

In this course, a rigorous study of a scripture or a saint is undertaken each month. The methodology of this program is to engage in an in–depth and rigorous examination of scriptures by relating them to the everyday realities of life.

Relevant sections from scriptures like Srimad Bhagavad Gita, Upanishads, Brahm Sutras, Ashtavakra Gita, etc. are studied to unpack the ancient mysteries contained in them. Sessions are conducted by Acharya Prashant himself and are streamed live to the seekers.

Course benefits:

● Place your questions directly to Acharya Prashant, online, via 4 Live Satsangs every month.

● Each Satsang is of 3 hours each.

● Access the recordings of live Satsangs in case you missed out on the live broadcast.

● Be a part of an exclusive group of Acharya Prashant and participate in intense discussions, share observations and relate with seekers of Truth.

● Access the PDFs of the course reading.

● Individual attention from mentors.

To join this online course community, please fill the following form: Enquiry Form

________________________________

Shubhakankshi,

PrashantAdvait Foundation

Are you really so helpless? || Acharya Prashant, on Guru Granth Sahib (2019)

48431128486_5b1889b1ec_z

To personally meet or connect with Acharya Prashant: click here.

Mortals wander lost and confused through countless lifetimes; 
their fear of death is never removed.  
Says Nanak, vibrate and meditate on the Lord, 
and you shall dwell in the Fearless Lord. ||33||  

I have tried so many things,
but the pride of my mind has not been dispelled.
I am engrossed in evil-mindedness, Nanak.
O God, please save me! ||34||  

Childhood, youth and old age –
know these as the three stages of life.
Says Nanak, without meditating on the Lord, everything is useless;
you must appreciate this. ||35||

You have not done what you should have done;
you are entangled in the web of greed.
Nanak, your time is past and gone;
why are you crying now, you blind fool? ||36||   

~ Guru Teg Bahadur Ji, Salok Mahalla
Guru Granth Sahib, Ang 1428

Question: Acharya Ji, Pranaam. I have not done what you should have done. I am entangled in the web of greed. Now I am seeing this, and it is painful to watch all this evil. I love Lord, and feel like that these are obstacles, on the way to Lord. Seeing myself helpless.

Acharya Ji, please put some light on this. Thank you.

Acharya Prashant Ji: The first part that you are saying is – the pride of your mind has not been dispelled. Then you saying that – you are helpless.

Asha(questioner), one general rule is that, if one were really helpless, then one would be suffering-less as well.

Please understand this.

When you are really helpless, when you are really helpless, then there is no suffering left. Because to be really helpless, is to be with an undivided consciousness. A consciousness, with no choices, no options – that is ‘helplessness’. Suffering is there, not as a result of helplessness, but as a result of dishonesty.

The corpse is helpless, does it suffer? Have you seen a corpse? Have you seen how helpless it is? You put it on the ground, does it complain? You twist it’s arm, does it complain? You spit on it’s face, does it complain? It might be a King’s corpse, you call it foul names. Does it complain? That’s helplessness. It does not complain, and it does not – suffer.

If there is actual helplessness, it is the actual end of all suffering.

And here you are, and you are saying that there is lot of suffering in your life. There is pride, there is greed, there is pain, there is evil. There are obstacles on the way to Lord. And then you are saying, that you are helpless. You are not helpless. In fat, you are suffering because of your guilt. ‘Guilt’ is suffering.

You know what is ‘guilt’?

‘Guilt’ is when you are actually the culprit.

‘Guilt’ is when, you are doing something wrong, and you know that.

If inadvertently, totally without your involvement, or cooperation, something happens, then you are not guilty. Are you?

‘Guilt’ is when, with your consciousness, with your approval, with your involvement, you are still letting evil to happen. Actually abetting it. That is when you are ‘guilty’. And all suffering is guilt. You cannot suffer, without being guilty. Existence is not unjust, in this dimension.

If you find yourself suffering, know that you are guilty.

Don’t say that you are helpless. You are guilty. And you are willingly guilty. There is much that you can do. Alright, there is at least something that you can do, you are not doing it. Or there is much that you can stop, or there is something that you can stop, but you are not stopping it. So you are guilty.

There is something within your power, that you are not letting happen. And therefore you are being eaten away from inside. Therefore, something is gnawing at your mind. You are not able to pardon yourself. Some people call it ‘the conscience’. It is not ‘the conscience’, it is the ‘guilty consciousness’.

Even in those situations, that we call as utterly woeful, utterly hopeless, if we just do that which we are capable of doing, would there be space, and opportunity, and time, to despair? Please.

You are fighting a hopeless battle, let us say. You know very well that the result is pre-ordained. The enemy outnumbers you, thousand is to one. But, if you do, what you must, where is the time to suffer? Is there time to suffer?

In fact, the more adverse a situation is, the more impossibly adverse a situation is, the less is the time it leaves you with, to despair.

Do you see that?

If you were fighting a easy battle, probably you would have somehow manage to steal away some time, to sneak in a corner, and despair. And call yourself, ‘helpless’, ‘luckless’, and many other such things. Right? But if the enemy is overwhelming you, two-thousand is to one, will you really be, honestly able to find time, to sneak away in a corner, and weep about your fortune, or misfortune?

On the one hand you say, “The situations are very-very bad.” On the other hand you say, “O! I am suffering so much.” If the situation is so bad, it is good news. If the situation is so very adverse, it will you fully occupied. All your time and energy will be then consumed in, responding to the humoungess-ness of the situation. No!

The house is burning, do you have time to cry and complain? Do you have time? What would you do? You would be running around, doing your best, just to quell the fire. No!

Do the utmost that you must do, in any situation, and you will find that there is just Joy of right action.

Wails and tears are for those, who are guilty of abdicating their responsibility.

If you are fulfilling your responsibility, your responsibility will consume you fully.

It will extract the last bit of energy out of you.

Even to weep, you require some energy, even to complain, you require some time.

If you are really dedicating all your energy rightly, how are you left with energy to weep?

If you are managing to shed tears, it only means that you are a thief.

You have stolen away some energy, and reserved it for weeping and tears.

I know what I am saying is harsh. Here you are Asha (questioner), coming to me seeking succor and salvation. You would have probably expected some sympathy from me. Instead of that, I am labeling you as ‘guilty’. But I am interested in dousing the fire Asha. I don’t want to sit alongside you, and assist you with your tears.

The house is burning, you are busy weeping. You want me to offer you tissue paper? You want me to supply you with handkerchiefs? You want me to partake in the farce?

When soldiers return from battlefield, you know, the first thing they do, is to find out their injuries. Because if the soldier is really a soldier, it is quite likely, he won’t even know of his injuries.

You were playing soccer that day. Does it not happen, that after the game is over, you come to see that the knee has been bleeding? Did that not happen to you as kids? After you return home, having enjoyed the evening fully, in that rough and uneven patch of land, that you would call ‘the football ground’, Muma would locate you, put her hands on the mouth, and would say, “What have you done?” And you would look at her, and say, “What have I done?”

And then you would look at the place she is looking at, and then you would find that the socks are all soaked in blood. And you don’t even know that you have hurt yourself so badly, that you have been oozing blood since the last half an hour. Why? Because you were doing, what you were to do, as a committed player.

You didn’t really even know, that you are hurt.

There are so many stories, where the soldiers didn’t even know of a bullet sitting in their body. The bullet is in the shoulder, and the soldier doesn’t know of it. Obviously, if the bullet is in the brain, the soldier wouldn’t even need to look at it. But if it is in the knee, or in the leg, or in the hip, then the soldier keeps fighting on. Many hours later, he discovers that there is too much blood. What is happening?

Why don’t you fight Asha(questioner). It’s been few months now, and your posts are all full of, an assumed and probably convenient, helplessness.

Fight, and perish fighting.

If you win, glory is yours.

If you perish, at least all suffering is gone.

Is that not a great way to live?

Fight, and fight so hard, that you either win, or perish.

————————————————————————————————————————-

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: Are you really so helpless? || Acharya Prashant, on Guru Granth Sahib (2019)

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

Who do you think will help you? || Acharya Prashant, on Guru Granth Sahib (2019)

To personally meet or connect with Acharya Prashant: click here.

Who do you think will help you

In good times, there are many companions around, but in bad times,
there is no one at all.
Says Nanak, vibrate, and meditate on the Lord;
He shall be your only Help and Support in the end. ||32||

~ Guru Tegh Bahadur Ji, Salok Mahalla

Guru Granth Sahib Ji, Ang 14128

Question: Acharya Ji, it is my tendency to seek help from those whom I consider to be good and reliable. I want to know the truth of what Guru Teg Bahadur Ji is saying in this verse. Because when I seek help from others, I usually spoil and strain my relationships, and even the help does not come.

How can I see that the only genuine help is the one that comes from the Lord?

Acharya Prashant Ji: It depends on what is the quality of ‘help’, that you call as ‘final’.

There is ‘help’ that comes from the world, and there is ‘help’ that comes from the Lord. Which of these two helps do you more desperately want?

The verse that you are quoting says, “He shall be your only Help and Support in the end.” ‘End’ does not mean a particular moment of death etc. ‘End’ means – the highest. ‘End’ means – the highest.

So, it is being said, that the Lord shall be your only and final support. Now it depends on you, what is it that you consider as your ‘final support’. And what would that depend on? That would depend on, what you perceive yourself as.

Which kind of help will you value more, that depends on, which need do you experience more. Is that not true? You might have a need, for a new Kurta. And you might be needing some water too. A fellow comes to you with Kurta. Another fellow comes to you with water.

Which of the two would you value more?

Depends on which ‘need’ do you value more.

If you value the need for Kurta more, then you would be very forthcoming in thanking the one who is bringing the Kurta to you. If you feel your thirst deeply, then you will profusely thank the one who is bringing, water to you.

So, there is something that the world brings to you.

And there is something that the Lord brings to you.

You find out which one is a greater need to you.

Questioner: Acharya Ji, my need is in understanding what is going on in my life, in terms of understanding myself, and probably what you meant by ‘the highest’. But, here also I do not see the Lord, and I do not know from where the help would come.

Acharya Ji: When say that you are looking at your life, your need is to understand your life, essentially you will understand what is it that you lack. Otherwise, there is no need to understand ‘life’.

Even the need to understand ‘life’ arises from a discomfort with life, experiencing that there is something odd in life. So, there is an internal need. And therefore, one gathers self-knowledge.

What is it that you are needful of? That is to be found out. What is it that you are really needful of? And that which you are really needful of, is it being brought to you by the world, or the Lord?

Self-knowledge is in a way an understanding of ‘self’s’ needs. Some of those needs can surely be fulfilled by the world. But, are they your deepest needs?

Questioner: No.

Acharya Ji: Then what are your deepest needs? And who will meet those needs?

Questioner: That I do not know.

Acharya Ji: That is to be found out, by looking at your life.

“What am I looking for?”

———————————————————————————————————————–

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: Who do you think will help you? || Acharya Prashant, on Guru Granth Sahib (2019)

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

Forget the Absolute, look at your life || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Forget the Absolute, look at your life

Question: Acharya Ji, is everything happening in the realm of ‘consciousness’? And is the Absolute outside that realm, unaffected?

Acharya Prashant Ji: The first part of the question is valid. The second one is merely speculative, of no help.

Yes, all that is happening, or not happening, is all within the domain of ‘consciousness’.

What is outside that domain?

Dishonest consciousness.

‘Dishonest’ because it is still ‘consciousness’, but is calling itself, as ‘beyond consciousness’.

So consciousness says, “O! This is my domain, and then beyond me is the Absolute.” No, beyond consciousness, is ‘dishonest consciousness’.

If you can conceptualise it, speak of it, imagine it, describe it, even hint at it, it is still good old ‘consciousness’.

It is not ‘Absolute’.

Limit yourself to ‘consciousness’, and learn about the ways of ‘consciousness’. If you can learn the ways of ‘consciousness’, that is the blessing of the ‘Absolute’.

The ‘Absolute’ cannot be known the way objects and consciousness are. The Absolute is known, when you know ‘consciousness’ itself.

Are you getting it?

‘Absolute’ is not just another thing in the ‘consciousness’. ‘Absolute’ is when you go to the very roots of ‘consciousness’. And how do you do that? You do that by beginning where you are. You are in consciousness, you are conscious, you are surrounded by consciousness.

All this that you perceive, including yourself, the world, your relationships, things, this-that, know what they are.

And if you can deeply, rightly, honestly know, that is – Absoluteness.

——————————————————————————————————————————–

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: Forget the Absolute, look at your life || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

Man is losing religion, and the Earth is losing forests || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Man is losing religion, and the Earth is losing forests

Question: Acharya Ji, you often discuss that just as species are getting extinct at a very fast rate in the 21st century, certain qualities of the being of the mind are also getting extinct – qualities like patience, care for others, compassion. Probably these are the manifestations of de-religionisation, that might show up later on.

The mind of the average person, does not have certain qualities that used to exist earlier.

Acharya Prashant Ji:

Deforestation of the earth, and de-religionisation of the man’s mind, are proceeding hand-in-hand.

And there is a great correlation between the two.

Questioner: Just as in the former, we need to plant trees, in this we need to…….

Acharya Ji:

And both are being brought about by man’s burgeoning greed, and self-centeredness, and lust for consumption.

——————————————————————————————————————————–

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: Man is losing religion, and the Earth is losing forests || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

Do you know your real self-interest? || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Do you know your real self-interest

Question: Pranaam Acharya Ji! A month back I asked a question on ‘numbness’ and how it affects my life. You gave me a good lesson on self-centeredness, and explained that if I am not able to do much for myself, then I should start working for others, so totally, that I forget myself.

There is one thing that I do not understand. ‘I’ the self-centered one, knows only self-centered action. If that is the starting point for helping others, then won’t that too turn out as subtle selfishness?

Acharya Prashant Ji: It’s okay.

It is not the ‘self-centeredness’ that is problematic.

Misplaced ‘self-centeredness’ is problematic.

Incomplete ‘self-centeredness’ is problematic.

When you say that you are being ‘self-centered’, what is it that you are centered on? That which you are as ‘the self’ do you know it? Know it, and then be ‘self-centered’.

It is okay. No problem.

In fact, there is actually, no option, but to be ‘self-centered’.

Whatever man does, he would always be ‘self-centered’, doesn’t matter whether you are the lowly looter, or the highest Saint – both are ‘self-centered’. It is just that one knows the self, and the other does not. One operates with a vague conception of the self. The other one, sits firmly, with total clarity of the self.  Nevertheless, ‘self-centeredness’ is, common amongst the two.

So, look at your tendencies. See what is it that you want. If by ‘self-centeredness’, you mean the common ‘selfishness’, try being selfish, and see whether it fulfills you. Why should we blindly, or moralistically, declare that ‘selfishness’ is bad? Let’s give ‘selfishness’ a chance – a fair chance.

If ‘selfishness’ can fulfill you, go ahead. If not ‘selfishness’, what is it then, that would work for you? Surely, not self-lessness.

If ‘selfishness’ doesn’t work for you, then go for deeper ‘selfishness’.

A deeper understanding of the ‘self’.

Work in your own self-interest, but know at least, what the interests of the ‘self’ are.

————————————————————————————————————————–

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: Do you know your real self-interest? || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

It is beautiful to earn pain || Acharya Prashant, on Guru Granth Sahib (2019)

To personally meet or connect with Acharya Prashant: click here.

It is beautiful to earn pain

People make all sorts of efforts to find peace and pleasure, but no one tries to earn the pain.

Says Nanak, listen, mind: whatever pleases God comes to pass. ||39||

~ Guru Tegh Bahadur Ji, Salok Mahalla

Guru Granth Sahib Ji, Ang 14128

Question: Acharya Ji, please clarify what is meant here by, ‘earning pain’.

Acharya Prashant Ji:

The constitution of the body is such that it is – pleasure-seeking. That’s the guiding principle behind bodily actions. Bodily actions include the impulses of the brain. So that which you call as ‘natural’, in loose language, is nothing but pleasure-seeking behavior.

When you say that something is natural, effectively what you are saying is, that it is pleasure-seeking behavior. So that’s how your system is. It wants to have pleasure. It wants to have, pleasure.

What is the definition of ‘pleasure’?

That which helps Prakriti further its agenda.

‘Food’ pleases you because it gives energy to the body to continue. That’s what Prakriti wants. Getting it? ‘Flattery’ pleases you, because it gives the subtle-body the energy to continue. It will continue. It will stay motivated. It will further its goals.

Do you get the definition of ‘pleasure’?

That which agrees with the agenda of your physical constitution, is called ‘pleasure’.

Now in getting that ‘pleasure’, you get ‘pain’ as well. And that ‘pain’ makes ‘pleasure’ even more necessary. So you earn two units of ‘pleasure’, and along with two units of ‘pleasure’, you also got two units of ‘pain’. What is the inference that your system draws from this? Two units of ‘pleasure’ is not sufficient, because two units of ‘pleasure’ came along with two units of ‘pain’, and it got nullified. The net was zero.

So now your system wants three units of ‘pleasure’. But very soon your system discovers that three units of ‘pleasure’ has come along with three units of ‘pain’. So now you want four units of ‘pleasure’. That’s the cycle of human life – chasing ‘pleasure’, getting ‘pain’. And ‘pain’ spurs you on to chase ‘pleasure’, even more. This is not ‘pain’ that you have earned. This is ‘pain’, that has come as a bonus.

What did you want? Pleasure. But pain came tagged along. Had you had a choice, you would have said, “I want only pleasure. Let’s un-tag the pain. I don’t want the pain, that comes with pleasure. I only want pleasure. Can we just separate the two? No I don’t want the combo. No I don’t want the one plus one offer. I only want the one that I want – pleasure.”

So we get pain without earning it, or wanting it, or choosing it. We get it, as a compulsory attachment. We get it as a compulsory accompaniment of pleasure. Guru Sahib is talking of something different here. He is talking of – earning pain. He is saying,”You already have had enough pain. That pain came to you as a compulsion, as a helplessness. You didn’t want it, but you were subjected to it. Now can you willingly go for pain?”

What does he mean? He means something quite radical.

Your system is designed to go only for ‘pleasure’.

And if you are being told to go deliberately for pain, you are actually being told to go against your system.

In a practical way, he is teaching you a method of detachment – a way to get dis-identified with the body.

‘Deliberately go for pain’ – and this has been a method in India, and elsewhere, since long.

Spiritual practitioners those who have really wanted to know and live life fully, have invited ‘pain’. Knowing fully well that the road they are taking, would hurt them, they have still gone down those roads.

I repeat: to the common man, pain is incidental, uninvited. It comes as a surprise. “Oh pain has come. From where? I didn’t ask for it.” To the spiritual practitioner, pain is, almost a target. Pain is a value. He says, “I want it. Bring it on.”

Not that there is some great virtue in pain. It’s just that when you are going for pain, you are denying the bodily compulsion of seeking pleasure. You are getting dis-identified. And once you are dis-identified, then there is no need to seek pain either.

Getting it?

If you will see a lot of ‘progress’, even in the material sense, it happens only by inviting ‘pain’. That which we call as ‘discipline’ even in the loose sense, is nothing but an invitation to ‘pain’.

Is there discipline without pain? You have to get up at some point in the morning, doesn’t that involve pain? ‘Pleasure’ is to keep sleeping even after the alarm has rung. Is that not pleasurable?

So all ‘discipline’ is nothing but ‘pain’.

It’s very well-directed pain, it’s very discrete pain.

But nevertheless, all ‘discipline’ involves – ‘pain’.

And ‘progress’, be it in the material, or in the spiritual realms, moves on ‘discipline’.

So all ‘progress’ is nothing but the art of inflicting ‘pain’ upon yourself – wisely, not randomly.

You will get no progress by just slashing your wrist, or holding a cigarette to your arm. Random, or mindless pain will not help you. While random, and mindless pain will not help you, at the same time there can be no ‘discipline’ without ‘pain’. And there can be no ‘progress’ without ‘discipline’.

‘Pleasure’ is a pattern. In fact, all patterns become patterns of ‘pleasure’. ‘Discipline’ is the determination to go beyond patterns. So ‘pleasure’ has to be transcended. Which means – your body, your prakriti, your physical tendencies, have to be transcended.

That’s what Guru Sahib is pointing at.

Have ‘discipline’.

And what is it to have ‘discipline’?

Be a disciple. Be a Shishya (disciple).

Be a Sikh.

Who is a ‘Sikh’?

Who can wisely, discreetly, deliberately choose ‘pain’.

You cannot be a student, if you cannot bear ‘pain’.

You cannot be a student, if you say, “You know, I want to be handled in cotton and wool. I want to learn a lot from the teacher, but I don’t want pain from the teacher.” Then you cannot be a Sikh, you cannot be a Shishya, you cannot be a Disciple, because you do not have ‘discipline’.

——————————————————————————————————————

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: It is beautiful to earn pain || Acharya Prashant, on Guru Granth Sahib (2019)

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

Gems from Articles – February’19

To personally meet or connect with Acharya Prashant: click here.

53bdc364-679d-4adb-8351-b62ee0709118

1.

‘Meditation’ is, when you want the highest alone.

‘Meditation’ is, when you are fed-up of looking at the small.

‘Meditation’ is, when you look at the small and you say, “If this is all that I can look at, then it cannot be small. It has to be very-very large.”

‘Meditation’ is, when nothing but the Truth is therefore the object you aim at – “I want the Truth.”

You can say, then, that your sole focus is the Truth.

2.
But the Truth, as we know, is not something to be thought of, because one is too small to think of the Truth. Therefore, if one stubbornly insists that nothing but the Truth is to be known, then either one fails, or one bursts.

3.

Meditation is a special kind of thought, in which the thinker bursts, because the thinker is trying to achieve that, which cannot be achieved. You are aiming at that, which cannot be aimed at, which is alakh (beyond comprehension). When you are aiming at the deep-deep Truth, then your faculty keeps becoming subtler, and subtler; and finer and finer. And ultimately, it just disappears.

This disappearance is ‘Meditation’.

4.

Meditation is, when you look, and you are not contended. You say that you want more. You say, “It is just not, what it appears to be”. You want to be sharper, you want to be finer. You are hungry and you don’t want to suppress your hunger. You express the hunger.

Boldly, you move towards the danger area, the abyss, and  you know that it’s dangerous, mortally dangerous, but still there is something that calls you, lures you. You keep moving. And then, you are no more.

That’s ‘Meditation’.

5.

‘Meditation’ is for those, who have taste for the mystical.

‘Meditation’ is for those who have the knack for the unknowable.

Unless you are a little crazy, unless you are a little off-center, a little mad by wordily standards, ‘meditation’ is not for you.

6.

‘Meditation’ is for the daring ones, who say, that we are prepared to die, we are prepared to disappear. But we will not accept the stories. We want to go into the deep, dark caves and figure out for ourselves, what lies within.

Entering the caves, is sure shot death.

But then, there are some crazy ones, who do meditation.

7.

You don’t go to a Guru so that he may provoke you to get liberated, so that, he may indoctrinate you in Liberation. You go to the scriptures or the Guru, when you are already burning for Liberation.

8.

If you feel satisfied, contended, alright, then, I seriously advise you to not to be here.
Spirituality is for those, who are already sensing that the life is going waste.
If you are not sensing that, then continue on your paths, long enough and intensely enough, to get an experience to what hell is like.
And then you will run to be rescued.

Spirituality is, when you already see that you have unfortunately, probably inadvertently, created a mess.

9.

It’s not about – doing whatever you do.
It’s about doing the right thing, and stopping doing what you do.

Spirituality…

10.

“Just do what you are doing, but remember Krishna. You don’t need to leave thing, continue running your fake shops, continue with your fake profession and fake life, just be a little devoted. Do thirty minutes meditation in the morning, and a bit of yoga.”

That’s not what Spirituality is all about – yoga, dhayana and the shop!

11.

It’s not this way!
Spirituality is living the right life.
It is not about decorating your already existing ways.
Spirituality is not a pain-killer.
It is the eradication of the disease.

12.

Spirituality rather says, “Let the pain be exposed.”

And that’s what the right Teacher does. He exposes your pain, he sensitizes you to your pain. But the result is, you say, “The right Teacher has given us pain.” And so you run away.

13.

Spirituality starts, when you see that all your attempts to deceive yourself have finally failed. As long as you can curb and subdue your sobs, like this (covering the face with hands), Spirituality will not start.

And you have been able to convince yourself, that matters are not very serious or bad. And then comes a point when this (covering the face) does not work. And then comes a point that you are compelled into acknowledging that yours is a miserable state.

That’s when Spirituality begins.

14.

Peace requires constant protection.

That which you get from God, requires your total effort to be protected.

15.

‘Heart-ful’ attachment causes no pain in the Heart, it causes pain to the mind.
‘Heart-ful’ attachment means – attachment either with the Truth, or the messenger of Truth.
The ‘Heart’ cannot get attached to anything else.
The ‘Heart’ itself is a representative of the Truth.

16.

It has been said that ‘Heart’ itself is verily the Truth. Therefore, the ‘Heart’ really does not like anyone or love anyone except, either the formless Truth or the formed representative of Truth.

17.

When God comes into your life, you will find that there is a lot of jealousy all around.

18.

Once you have seen the utter grandeur of Truth, how will you now fall for the worthless things? Therefore, Truth is dangerous.

The question is – For whom?

The Truth is not dangerous for you, the Truth is dangerous for your rubbish, which is good.

19.

Right association, in itself, can never be the cause of suffering. But right association leads to a lot of dissociation as well. It is actually not even dissociation. Right association leads to a re-alignment of your associations.

It is not as you break your existing relationships. Rather your existing relationships get aligned in the right direction.

It is not as if you give-up your family or work or something. It’s just that now you align all of them with the Truth.

20.

That which can be done easily, must be done easily, because anyway there are a lot of battles to face. Why then spend your energy in needless battles? Conserve your energy, it will be needed when the real battle arrives.

21.

The trouble is, that we do not have our own eyes. To be more accurate, our eyes are closed. Had we not had any eyes, then the act could be pardonable. But the fact is, we have our eyes and we are keeping them closed.

We are not using our eyes to look at ourselves, we depend upon other’s opinions to look at ourselves. We are not using our intelligence, our own eyes to look at ourselves, we depend upon others to tell us how we are.

22.

If ‘you’ don’t know what you are doing, how will others know what you are doing?
If ‘you’ don’t know, how will others know?

23.

General awareness can be taken from others.
Self-awareness cannot be taken from others.

24.

You are adults, how can somebody else give you a solution?
Somebody else can at the most help you in waking up.
And when you wake up, you see through your own eyes.
The other can have only a limited role.

Yes, there can be a role, but that role cannot substitute the functioning of your own eyes, of your own intelligence.

25.

We live in a very second-handed, very-very dependent way. That is the reason why people are able to dominate us, sometimes even emotionally.

Somebody comes to you, listen to him, but do not allow his words to become your self-image.

26.

It’s not authorities that you resist.
It’s just that you don’t know, who the right authority is.

27.

Offer ‘your’ best, offer ‘your’ best.
‘The best’ is not going to be possible for you.
Offer ‘your’ best, and then probably ‘the best’ might come.

28.

“Wherever I am, am actually never there -strained between the pulls of the past and the pulls of the future. Let me first look at my life. When I honestly do this, only then will I realize that life is precious. I am important. And it cannot be wasted away like this. There must be something more to life.”

But that wholeness, that completeness, which life deserves, that you can give to it only when you first realize the incomplete, the fragmented, the divided, ways in which we are living.

First, become sensitive to your own suffering. Only then there is the possibility to go beyond it and live a rich, full, joyful, energetic life.

29.

We have become so accustomed to our own misery, that we have no realization, no sensitivity left to ourselves.

My request to you is, become a little more sensitive to yourself. Don’t be so cruel. We are utterly cruel towards ourselves. We do not even know how we are feeling. Given our so-called emotions, are nothing but conditioned reactions.

Become a little more sensitive, become a little more responsive towards yourself!

30.

You are the one who is making yourself a slave.
Nobody can make you a slave without your consent.
You are giving your consent to becoming a slave.
You withdraw your consent and you are free.

31.

Freedom does not come free.
Freedom has to be earned.
Are you prepared to earn your freedom?

Freedom from expectations, freedom from obligations!

32.
The day you decide, the day you see that – I am free and I deserve a free life – you will actually be free.
But first, let that realization come.
Unless that realization comes, nothing can happen.

—————————————————————————————————————————–

Excerpts from articles published in February’19.  Edited for clarity.

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

Gems from Articles – March’19

To personally meet or connect with Acharya Prashant: click here

fc8f99ba-33f6-4fb9-b301-7ffb7afbd05c

1.

What does it mean to be a woman? A lot that is hurtful.
Why must one keep bearing the hurt? One bears the hurt because one is drawing certain comforts.
The hurt is deep and lasting, the comforts are cheap.
The comforts, like the hurts, are both – physical and psychological.

2.

There has to be a total revolution in the way, the woman looks at herself.
She cannot be a creature of the nest.
As long as the nest exists, the woman would be exploited.

3.

But man is not merely biological, man is social as well. And man has a social mandate to conquer, exploit. He exploits everything, he exploits Prakriti, and that’s what you call development. Don’t you? He exploits his intellect, and that you call as ‘knowledge’. Don’t you? And this man will exploit everything. And you feel greatly happy, when man exploits everything. Why will the man not exploit the woman? No animal is supposed to exploit, but man is supposed to exploit. Is he not?

4.

The woman will have to go beyond her biological self.
The nest is the expression of the woman’s biological self.
As long as there is the nest, the woman would keep getting exploited.
Unfortunately, the woman is still thinking that the nest is her asset, that the nest is her protective cocoon.

5.

It is the woman, who demands the nest.
The woman would have to actively rebel against the nest.
As long as there is the nest, the woman will remain chained.
Ironically, the woman is the one, who clamors for the nest.

6.

The woman is her own worst enemy because she is very- very biology driven.
Man too is biology driven but he abides by his intellect too.
He abides by his intellect much more than the woman does.
The woman is extremely biological.

7.

It is biology that confines, and chains, and imprisons the woman.
As long as the woman keeps herself identified, with her body, the nest and biology, there is no freedom for her.
As long as the woman keeps thinking that her body is an asset, there is no freedom for her.
As long as the woman keeps thinking that the freedom is about flaunting her body, there is no freedom for her.

8.

The woman is the more oppressed of the two genders, and therefore, the revolution must arise from the woman.
Woman by rebelling against the body, will be the harbinger of the revolution that will liberate the entire mankind – women and men, both included.

9.

There is only one way to go beyond the body, and that is the way of Truth, the way of Spirituality.
All other ways go from the body to the body.
So, you can go from veiling to revealing, but you are just going from the body to the body.
What were you veiling? The body. And now what are you revealing? The body.

10.

If the woman can be saved, it is only through true Spirituality because Spirituality alone can take you out of your body-identification.
The body, the hormones, the maternity, the nest, as long as these remain important to the women, no liberation, no liberation at all.
And when her body will cease to be important for her, the man too will cease to be important for her.
Man rides upon woman, enslaves woman, because the man is very important for the woman.
Woman may not be the center of the man’s world, but go to most women and you will find that man is the center of woman’s world.
It is quite strange.

11.

Don’t take that respect, that veneration, by being turned into a deity.
You are being confined within four walls of the temple.
Don’t accept that.
The man should not be at the center of woman’s world.

12.

The woman needs man, and that’s what keeps her bonded.
We need girls’ gangs.
We need girls’ communes.

13.

We need women to be alright with themselves.
We don’t want women to be emotionally dependent, or biologically dependent on men.
We don’t want a woman to seek a man to complete her identity.
We don’t want the woman to seek a man to complete her name.

14.

Mark the nest, that’s your enemy.
Get out of the nest, hit the road.
The nest! Nothing else – the nest!

15.

Never get married into a home. Never get married into a family.
Never become a queen of the bedroom or a kitchen, or the entire house.
Just the nest or parts of the nest.
And don’t be so identified with the damn eggs.
All the time concerned with the eggs, the eggs, the eggs.

16.

Be the user of the car, not the doll in the car.

17.

Knowledge must be your asset, strength must be your asset, exposure must be your asset, money must be your asset and overall, Truth must be your asset.
Not your breasts and hips.
You spend so much of time pandering to the needs of the body.
Spend time enriching yourself, spend time gaining knowledge, spend time skilling yourself.

18.

Why do we find so few women in science?
Out of the list of the 800-900 Noble laureates, why are there so few women?
Why are so few women in the science laboratories in the world?
Where are they in politics, in sports, at least in the developing countries?
Where are they in literature, in all ways of creativity?
I will tell you, where they are. They are in the nest.

19.

The body, the nest, be very cautious about that.
Men too have to be cautious about this, but women have to be supremely cautious.

20.

Women will have to stop giving men so much importance.
The importance that a woman gives to her body, her biology, her nest and man, are all one.
Is there a nest without a man? The woman does not build the nest for herself.
She builds it for herself, and her man.
If you will go and figure out the fact of loneliness, it is the woman who is more susceptible to loneliness.
Men make merry even in the company of men.

21.

Because you are a person, you only need a person speak.
In such case, you require that Grace appears in front of you like a person.
Otherwise, the Master is really not a person.
And the more you advance, the more your person-hood is dissolved, the more you see, you do not need a person in front of you.
In fact, the shape of the Master will change according to your shape!

22.

As long as you are one type of a person, you will find that the Teacher is of one type.
The more your constitution, your personality changes, you will find the personality of the Teacher is also changing.
In fact, the Teacher has no definite personality.
His personality is just a veneer that he has put up in order to assist you.
You change, you will find him changing.

23.

When you are moving out of your persona, you will find the Teacher is also moving out of your persona.
That is why the Teacher is bound to disappear one day.
He appears only in forms that are useful to you.
The moment that utility is exhausted, he is done.

24.

The personality of the Teacher is just a temporary method.
Don’t confuse the personality with the Teacher.

25.

The Teacher really is the Truth absolute, nothing else.
The Truth absolute appears as the teacher, nothing else!

26.

First of all it has to be between you, and the impersonal One.
If you are with Him then it really doesn’t matter whether you are with one other person, ten more persons, or with nobody at all.
Your mind should not be occupied by a person.
If your mind is occupied by a person, then the mind is never going to find peace.
It doesn’t matter who the person is.

The mind must be the seat of the Absolute. You must belong to the Real One.
And then you may be with five persons, ten persons, and we said, or no person at all.
It won’t bother you.

27.

The problem is not that the person hurts you, or the person dominates you, or the person creates problems for you.
The flaw is that you are allowing that person to become too central and too important for you.
Who should be central and important?
The Absolute.

28.

In the expectation of deriving pleasure and security from a person, we allow that person to occupy a place, that no person should have ever occupied.

29.

The throne has to be left vacant for the Infinite. It belongs to Him and nobody else.
So, even when you are with that person, live as if, firstly, you are with the Absolute.
Outside, maybe that person or several other persons will surround you.
Inside, you should be all alone with Him.

That’s the key.

30.

Would you remember this?
Outside a crowd may surround you, inside, there should be just you and Him.

31.

Whether one is truly free from wants, and whether one is truly simple, is tested only in adversity.
It is tested only when there is a challenge to the existing pattern of life.
So, so-called simplicity and innocence can be superficial as well, and therefore deceptive.

32.

First of all, you should know, what kind of needs are you serving.
Secondly, you should check your own mind. Is it serving the other in order to get something?
Then it is not service. Then, it is merely transaction.

33.

Lot of times, that’s what lot of compassion and social service are about.
In helping the other, you start feeling good about yourself. That is nothing but, reinforcement of the ego.
You rise in your own eyes. Your self-esteem gets a boost.
That’s not compassion.

34.

The help should be of a nature, that should reduce the other person’s need to be helped.

35.

You should help in a way that the other person demands less and less help.
And the act of helping should not lead to your own aggrandization.
Not in the world’s eyes, and more so, not in your own eyes.

36.

Go deep into the problem, and see what would really solve it.
And then you will find, that to solve the problem, you have to solve yourself first.

37.

The courageous mind sees, that the problem is not distant from the mind of the problem-ed one.
And therefore, if the mind can be solved, the problem disappears on its own.

38.

You look at something, a human body that is, as an object that would satisfy your hunger.
This disunity, this separation, this distance between you and the object of your consumption, is what is violence.

39.

Do not turn samadhi into something of the stars, something glittering and beyond the reach.
It is a very simple, ordinary, dissolved state of the mind.
The mind has no worries, the mind has no great concerns to be serious about – that is samadhi.

40.

Life is simple, ordinary.
This is happening, that is happening, but whatsoever is happening, is not big enough to trouble you.
That is samadhi.

41.

Peace has no distinctions, or flavors or colors.
Peace is just peace.

42.

Devotion is a million times more powerful than observation.
With devotion, if you are uttering the name of ‘Ram’, or saying, “Om Namah Shivaya,” with genuine heartfelt love and devotion, then forget everything about observation. Observation will happen on its own.
That which is precious, is observed. Full stop.

43.

The mind is the road to Truth. And only the mind can be the road to Truth, because you have no other road.

44.

Love for Truth, or God, comes first. Observation then is a petty thing.
It just happens. Just happens.
You are in so much love with cleanliness and purity, that any rubbish shows up on its own.

That is observation.

45.

Obviously, observation cannot show the Truth to you. What do you see in observation? All the falseness.

Why would falseness ever become noticeable?
Falseness becomes noticeable, only when you are in love with Truth.
Otherwise, falseness passes of. Otherwise, falseness is just everyday stuff – agreeable, acceptable.
Those who are on the path of observation, very well know that all the blemishes show up.

46.

Love comes first. And where there is love, attention becomes compulsory.
Attention is an immediate obedient to Truth.

47.

In attention, you want something big, really big. And that is love.
And if you want something really big, you cannot afford to stay small.
And that is one very unfortunate tragedy.
We want the big, remaining small.
And then we curse the big that it doesn’t come to us.

48.

In attention, it becomes mandatory for you to grow up, or dissolve.

Concentration does not change you.
That thing, that you are concentrating on, is small. So you too can remain small.

In attention, you are targeting something bombastic. Boom! So, you better be big.

And why will you target something so big, and therefore so very distant?
Love, love.
Devotion.

49.

Attention is possible only if you are devoted to the Truth.

50.

Without love and devotion, attention is just another tension.

51.

There is no threat ever, to who you are. Never! Your deepest identity is safe, secure, inviolable.
But ‘you’ – the ‘person’, the ‘woman’, the ‘lady’, has an unfortunate power. And that power is bestowed on each one of us.
What is that power? That power is – to not to take refuge in your real identity. The power is to choose something else except the – Real One.

52.

Any concept you believe in, will take you away from what you really are!

53.

The leaf cannot have a concept about the roots.
The leaf has to just look at it’s leaf-ness.
The leaf has to look at the life juice flowing in its veins.
And that’s the blessing of the roots and also the proof of the roots.
The sap in the leaf is both – the blessing of the roots and the proof of the roots.

54.

Drop your concepts. You don’t need any concepts.
Your being, your physical being, your psychological being, itself is the proof of the great Truth.
Beyond that you don’t need any concept.

55.

A silent mind, is the final proof of Divinity.
Why do you want to rush the mind here and there, to search for Divinity?

56.

A silent mind itself is the great self, the Atman.

57.

The more concepts you have about Holiness, the more you will find yourself starved of Holiness.
Holiness is not a concept.

58.

Don’t try to live in paradigms.
If you live in paradigms, you will lose out on paradise.

59.

The image will never be, even a patch on what He actually is.
Drop the images!

60.

The mind’s whole objective in accepting conditioning is that, conditioning is worthwhile.
Otherwise the mind won’t accept anything.

61.

Mind feels inadequate.
Mind feels incomplete.
Whosoever promises it completion, the mind latches on to it – it, him, her, whatever.

61.

Whatsoever comes to you, if it is not giving you ‘That’ which is your deepest longing, and your deepest longing is for peace.
Whatsoever comes into your life, if it is not giving you that, clear it away.
Get rid of it.

That is clarity.

62.

‘Listening’ is a quality of life itself.
It’s an all-pervasive thing.
Not limited to just a few hours.

63.

Immersion cannot be time-bound.

64.

What is ‘uncertainty’? ‘Uncertainty’ means, that when you are positive, you cannot be certainly positive.
The doubt, that positivity is flanked by negativity, always remains.
What do you call as a ‘positive thought’? A thought that makes you happy.
A thought about your well-being, a thought that – you would be alright or better-off.
A thought of hope.

65.

Total certainty is non-dual.
Non-duality is possible, only when the other side, any kind of otherness, totally ceases to exist.
When there is no ‘other’, there is no duality.
But where there is thought, there would always be the other side of the coin.

66.

With thought, therefore, fear always is there.
First of all, fear is there. And second, a continuation of thought is there.
When something has not been concluded, it would continue.
And with thought, there is never any conclusion, and therefore, an indefinite continuation is there.

67.

Thought serves a great purpose, it eats away your time.
Otherwise, time will become such a burden.

Thinking, thinking, you continuously think, and you comfortably let days, months, years, decades, slip away.
And then you are so thankful when the death arrives.
Otherwise, living eighty years, and that too in awareness, would have been such a pain.
You will have, had to go through the rigors of right action.

68.

Thoughts facilitate an avoidance of right action.

69.

Have you ever asked yourself – if positive thought is really ‘positive’, then why are there ever any negative thoughts, after a positive thought?
If positive thought is really ‘positive’, it should have ended even the possibility of any future negativity.
But that possibility remains, and vice versa.

70.

You see, people work hard, the King worked really hard.
And he kept austerities, he forced even God to come down and bless him.
So it would have required a very special effort, it was a mighty project.
But then what did he want from God? Nothing but the extension and continuation of his own mortal self.
And what is the lesson that we get from there? That even if the ego works hard, all it seeks is its own continuation.

So even if the ego seems to work very hard, it is always for an unworthy purpose.
So the message to all those who work very hard in their lives is – do not merely work hard. Also see why at all are you working so hard.

Second thing – even if the ego does get power, it utilizes it, rather mis-utilizes it for some nefarious end.

71.

That’s what the ego does.

Only thinks about itself and gathers power and mis-utilizes it. So, the lesson to all of us is – before we go after power, we should ask, “What do you want to do with that power?” Being powerless is better than…having it in the wrong hands.

72.

No relation of the body, no relation of the blood is higher than the one fundamental relation we have with the Truth.

73.

No relationship should be kept higher than the one central relationship we have with our real Father.
Earthly relations are no comparison to our fundamental relation with the Heart, with the Truth, with God.

74.

The more smart you are, the more clever you are, more are the chances that your own smartness will destroy you.
It’s very important to see when cleverness turns into cunningness.
And that happens very frequently, very easily, very un-noticeably.
You do not even know when you’ve turned cunning.
If you’re cunning, your own powers will destroy you.

75.

Do not use the powers you have from God, against God himself.

Remember that He is the one, He is the Father, He is the boss. You are not. Do not try to act too smart, too clever. Do not be ungrateful.
You might be powerful. Remember that your powers are coming from Him.

He is the source, and the source would always be more abundant than the ones who are receiving from the source.
So whatever you have, whatsoever the ego has, is nothing in comparison to the source from where the ego comes, from where the entire world comes.

76.

The object of love is so gigantic, that you cannot call it an ‘object’.
Further, all objects leave ample space for you to remain.
All objects leave space for the dualistic subject to remain, and prosper.

77.

The object of love is so big, so total, so filling, so occupying, so unrelenting, so very compelling, that it leaves no space for the subject to hide and survive.

78.

In giving, you remain as the giver. In receiving, you strike roots as the receiver.
So, in love, there is neither giving nor receiving.
Simply put, no doing of the doer. No-doing of the doer, is also the highest doing of the little doer.
The highest of the little doer.

79.

Excuse me for giving a violent analogy.

But he, who has a lot of bloodshed, he is indeed involved in love.
Love does involve a lot of demolition.
And there are fireworks. And things come down. Great structures collapse. Formidable enemies have to be defeated.

All that is love.

80.

You want something beyond your size, you want something beyond your measure.
And it will require all of you to get that.
If you care for your safety, if you care for your survival, it just can’t happen.

That’s love.

——————————————————————————————————-

Excerpts from articles published in March’19.  Edited for clarity.

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

Gems from Articles – July’19

To personally meet or connect with Acharya Prashant: click here.

IMG-1931

1.

Truth is unchangeable, rituals are not.
The mark of a living religion, is that it stoutly defends it’s core, and remains very flexible about everything else.
And dead religions, who have lost their core, become stiff externally.

2.

A great religion is very, very dynamic.
It responds to the demands of the time.
And what renders it, it’s dynamism?
The Truth that is at the core of the religion.

3.

Where there is Truth, there is dynamism.
Where there is falseness, there is stubbornness, rigidity, orthodoxy, and resistance to change.

4.

Truth gives you a certain confidence.
Being inexorably with the Truth gives you the confidence that you can play around with everything else.
You know that you are not going to lose the Truth, so you become very free in playing with this, putting that up, putting that down, changing things, changing arrangements.
Changing forms, shapes, colours, names.

5.

When you go to Varanasi, go for Shiva, not for the men of religion, sitting by the Ganga. The banks of Ganga, are all polluted.
Go right to the Source of Ganga.
Varanasi is a great city, provided you know what you are really looking for.
Otherwise, you will get lost.

6.

The method of burning the dead body on wooden pyre, was not conceived for today’s age. When that practice took shape and form, the world was full of trees. Trees were numerous and men were few, so it was alright to cut down trees and use them as fuel to burn something.

Now trees are few, and men are numerous. And it’s obviously, both stupidity and criminality, to cut down living trees, for the sake of dead people.

7.

The living religion will be very, very flexible. It will have a certain elasticity.  And dead religions, because they are dead, will become outwardly very stiff. They will not allow any changes to come with time, because they are afraid. Being dead, they are afraid. They think that if changes are allowed to come, then religion itself would die.

No!

8.

Thirst, overwhelms. It simply takes over your mind. One starts panicking. One feels a strong urge to act, because one is thirsty. Something has to be done. And what can one do? One does what one is trained to do, what one is conditioned to do. One starts running. Where? In the world, towards the world.

9.

So, something arises within. It’s a sensation of insufficiency. It’s a sensation of discomfort. It’s a sensation of unrest. The sensation implies – “C’mon. Do something. Something is not right.” So, what to you do? You do, what you can do. And, what the man can do? Run around. So man starts running around.

That is what comes to man, as a nature of his build up.

What does not instinctively come to man, is the realisation that it is first of all important to ask, “What is this thirst? What do I want? Before I ask for a solution, should I first not understand the problem. Before I say, that this is what I want, and this is how I want to get it, should I not first ask, ‘Who am I?’”

Saints have always asked you to look at yourself.

10.

That is what is meant by – going into oneself.

Seeing the structure of one’s mind, seeing how things happen there. Seeing how hope arises, seeing how fear arises. Seeing how the mind concludes, seeing how one quickly gets hurt. Seeing how demands and insecurities, are deeply related. Seeing how, that which one dearly wants, is exactly what one must staunchly avoid. Seeing how that which you want to clutch, is lost, exactly because you clutch it.

11.

There is a water of the earth, that can placate at most the body. The body is thirsty, the water of the earth helps. But, you are not the body, and therefore, the water of the earth will not suffice for you. You need some ‘other’ water.

12.

So, let the one, who is really thirsty, fly over, up to the skies.
And there, he shall be really quenched.
Once, you are there, you will forget all about the earthly pleasures, and attachments.
The body will still remain on the earth, but you will remain with your Beloved.
And that’s the way of living.
Let the body belong to the earth, you stay belonging to your Beloved.

13.

There is the pyaala (bowl) of the earth. There are the earthly taverns, which simply inebriate you. And then there is the pyaala of the skies, which brings you back to awareness.

That is what Kabir Sahib is advising you to drink. Drink the heavenly nectar. The earthly juices, you have had enough. Already. Have they sufficed? Learn at least from your experience, if not from the words of the saints.

14.

You need to continuously utter the ‘name’ of God, both in speech and in mind, because you are what you are. You are not the silent one, are you? Had you been already silent, no sage would have advised you any ‘japa’, any recitation, any mantra. Who are you? You are the restless one. You are the loquacious one. You are the talkative one.

15.

Who are you? You are the one who just loves to ‘Yak, yak, yak’. You are the one who is always busy, talking. If there is no other person to talk to, then you indulge yourself in some internal dialogue. You start talking to yourself, don’t you? You are always in a conversation. A conversation in which only you are there, obviously. The other doesn’t exist.

That’s the kind of conversation we have.

16.

One is merely using the words of the other, to further one’s own argument. The ego is so insecure, it keeps asserting itself. In fact, man’s entire life is spent in self-assertion. Man’s entire life is spent convincing himself, that he exists.

Man is so insecure.

17.

You know why this ego is so attention-seeking? Because it is very, very insecure about itself.

18.

All it’s life it is never really sure, that it exists.
That’s the life of the ego.
It’s entire life, the ego is never really sure that it exists.
And therefore, it makes all kinds of attempts, to assert itself.

19.

‘Talking’ means – having something in mind, to be concerned with. When you are talking to someone, that fellow is in your mind, is he not? Equally, when you are thinking about something, that too is a kind of ‘talk’. Because we indulge in such a non-sensical talk, so the saints said that you better recite the name of the ‘Lord’. And that is the technique of ‘japa’.

Because you are so stubbornly addicted to talking, because you are so very prone to be infatuated with names, you better take name of the ‘Lord’.

20.

If at all you are obsessed with names, you better be obsessed with the name of the ‘Lord’, because the name of the ‘Lord’ has a special quality.
It dissolves all other names that you are fond of, so fixated with.
And having dissolved all other names, the name of the ‘Lord’ too disappears.
It’s a cleansing agent.
It just sanitizes, and doesn’t stay back.

21.

When you take the name of the Lord, you are insured against taking various harmful names, are you not? In the time and space, that you would have otherwise misused to be bothered with, hundred miscellaneous names, you took the name of the ‘Lord’. That’s the utility of ‘japa‘. And that’s why recitation has been such a powerful spiritual method.

22.

Sadhana is not for the sake of the body.

The body does not want any kind of liberation. All that the wants is – food, rest, sleep, sex. Therefore, whenever you would go against the conditioning and the objectives of the body, the body is bound to resist.

23.

‘True Self’ is really is a misnomer. The True Self is not personal. The True Self does not belong to ‘you’. Not ‘yours’.

You can’t say, “It’s mine.” It is unknowable, unthinkable, untouchable, unimaginable. You can say nothing about it. You are the low self, who can at best simply surrender to the Truth. The Truth is, sometimes called as ‘The True Self’, or ‘the High Self’.

24.

‘Witnessing’ is never something, that you would ever – know of.
You can never say, “I was in the witnessing mode, an hour back. And now I am not witnessing.”

25.

You are ‘somebody’.
Given that you are ‘somebody’, the somebody would always have an option, a choice, as to what to be.
Make a choice, in favor of humility.
It is not very honest to say, “One is nobody.”

26.

You have already made all the other choices. So, when you say that there has to be a reason, there is only one reason – suffering. All your other choices, all your choices in vanity, arrogance, bigness, smartness, cleverness, have already been tried, and they brought you suffering. So, there is one choice left. And that final choice is – humility. If you still want to try out, the various choices that you like, you may still try them. The result would be – more suffering.

And that suffering would ultimately push you, to humility.

28.

Yes.
Humility is a forced choice.
It comes either to the very intelligent ones, or to the very experienced ones.
Either you are so very intelligent, that you quickly realise, that arrogance doesn’t help. Or, you are so experienced in getting beaten up by life, that life beats all the smartness out of you.
So, either intelligence, or experience.

29.

All the miseries, the gloom of life, that is these ‘dark suggestions’. By ‘dark suggestions’, Rumi means the urge, the tendency, the motivation, to remain in darkness, to act out of darkness.

30.

Yes, there is a plan. The plan is that – you have to ‘look’ at those suggestions, and get rid of them. Somebody suggests you something, by following his suggestion, you find that your misery is deepening, your darkness is deepening, what do you do with the suggestion? You dismiss it.

Do you dismiss only the suggestion? No, you also dismiss the one, who has been suggesting.

31.

We are prepared, at most, to dismiss some of your motivations, our urges.
But, even when we dismiss them, we dismiss them relatively.
We dismiss the ‘bad’, in relation to the ‘good’.
Which means every time we dismiss the ‘bad’, we end up accepting something else as ‘good’.
Every time you dismiss something ‘bad’, you end up accepting something, that you call as ‘good’.
So the rejection is never total.

32.

It is a zero-sum game. Something has been rejected, and in it’s lieu, something else has been accepted. So the center from where all these suggestions come, all these motivations arise, that center remains untouched, scrutinized.

Dismiss the very center. For that, you will need to dismiss, not only that which appears problematic, but also that which appears auspicious. Then the plan will fructify.

33.

The world is a plan.
What is the objective of the plan?
That the plan must be seen through.
That the plan must be dismantled.

34.

When you are given a riddle, a puzzle, what is the objective? The objective is not that you remain forever caught in the riddle. The objective is that the riddle must be solved. That is the plan. The solution is the plan. The dissolution is the plan.

Let the plan materialise.

35.

Darkness exists because of so-called brightness. And brightness exists only in relation to the darkness.

They all arise from the same center. And they both remain protected, because they both appear different. Had they both appeared same, both would have disappeared.

36.

Yes, of course, the Teacher is the bridge – a bridge between dimensions. One end of the bridge is this world – space and time, thoughts, emotions, appearances. The other end of the bridge, is another dimension – silence, no space, no time, no movement. But the movement into timelessness, begins from a point, that is time-bound.

The one who is ushering you, into the timeless, is himself time-bound.

37.

The Atman might be mortal.
The body of the Teacher, is mortal.
The Truth might be timeless, but the Teacher, as a body, has only definite time.
He uses that time.
And that is the only proper use of anybody’s time – to move into the timeless.
That is the proper use of life, in this dualistic world – to move into that, which is beyond duality.

So, the Guru, the Teacher, spends his life, spends his time, holding the hands of others, ushering them, escorting them, into the timeless.

That is the use of his time.

38.

The time of the Teacher, is sacred.
The time of the Teacher, is very-very precious.
We use our time, to extend and continue time.
He uses his time, to terminate time.
Terminate time, not only for himself, but for the entire humanity.

39.

The time of the Guru, is most precious. The mental space of the Guru, is most sacred, because he uses that mental space, to take everybody, beyond the mind. But remember, he exists as a body, as a human being. So, he has only limited time, and limited mental space. His resources, are demarcated.

Therefore, being attached to the Teacher, is not only a personal fault, it is actually a disservice to mankind.

If you are attached to a Teacher, then you are first of all, doing yourself, a disservice. Because by being attached to the Teacher, you will prevent him, from doing good to you. Secondly, because you are attached to the Teacher, you will start consuming, sucking, his time. And his time is precious.

40.

Because you are attached to the Teacher, so you will want to occupy his mental space. And his mental space is sacred.

Hence, you block the bridge for everybody.

41.

Every minute of the life of the Teacher is worth centuries. The proof is that, that without the Teacher, it would have taken you centuries, to understand, what he just easily and readily brought to you. His one minute, is not just one minute.

42.

There is a great lake, but a narrow path, and only a narrow path, leads to that lake. You cannot block the lake, the lake is immense. And he lake is so immense, that a thousand people can simultaneously drink and draw from the lake. The lake has enough depth, to provide for a countless number of people. But only a narrow path leads to that lake.

Would you want to block that path? That narrow path, is the Teacher’s time. That narrow path, is the Teacher’s personal life.

Don’t block it.

43.

Being attached to the Teacher, you prevent others from benefiting, from the Teacher. And, you too do not benefit from the Teacher.

44.

Being attached to the Teacher, you prevent others from benefiting, from the Teacher. And, you too do not benefit from the Teacher.

45.

The more you choose to value stuff in your life, that is not really stuff, the more you will rise above stuff.

46.

We talk of spontaneity. We talk of it’s finality, reversibility. We talk of it’s unknowability. We talk of the total possession that love takes over oneself. But, all that is, a lot of poetry.

47.

The reality is, that love too is a choice.
Love cannot just overwhelm you, and overpower you, and possess you, if you don’t want it to.
You have to allow love, to dominate you.
If you don’t allow, it won’t.
It’s such handicap, you know. Even God needs our permission, to enter us.

And more often than not, the permission doesn’t come.

48.

Love won’t just happen, you have to permit it. In the choice between convenience and love, the right choice won’t just happen. You have to make it. And the temptation to go with convenience, is always there.

49.

Behind your seeing, can be Joy. But in nothing material, in nothing see-able, lies Joy. When you are joyful, then the world is a wonderful place. But if you are not joyful, just seeing something, will not give you Joy. It may give you relief. It may give you temporary happiness.

But not, the real thing.

Not, Joy.

50.

Material attracts, because the ego can measure the material. And only the material can be measured. In material, lies a lot of security, because material can be stored and possessed. You can write your name on the material. And you can claim it. Nobody else can touch it. You can deposit it in, a bank locker, and it is all yours, till your death. You can even leave it behind for your kids, such is the quality of material.

51.

Most of us not seekers of love, we are chasers of lovers.
There is a great difference between them – wanting love, and wanting a lover.

52.

There is great difference between – wanting love, and wanting a lover.
If you have a lover, it doesn’t matter to you, whether you have love or not – such is your obsession with lovers.
Because lovers are material, and love is not.

53.

Non-duality does not mean that you have to drop judgments. Non-duality means that – the ego is always judging, and that is inevitable.

54.

Ego is always acting as a judge. And as long as ego is there, it would continue to judge. You cannot tell the Ego, “Kindly don’t judge.” That is so idealistic, that it is stupid. You are telling the lion, to not to eat meat. That won’t happen. You are  telling the ego to – not to judge. That won’t happen. The ego would keep judging. That’s it’s prakriti, it’s constitution.

Now that the ego is known to judge, there is only one hope left for the ego. And that is – that the ego judges rightly.

Judge rightly.

55.

If you are honest, you will find, that in spite of your efforts to not to judge, you are anyway, always judging. So, you will be disappointed. And if you are not very honest, then you will falsely declare that – you do not judge. And therefore, you will be a hypocrite. It’s better then, to know, that given how we are, we are continuous judges.

Judge rightly!

56.

What does it mean to judge rightly?
In every situation, see where fear is, see where temptation is, see where limits are.
See where the blind force of habit is.
Don’t go towards that direction.

That is what is – ‘right judgement’.

57.

If habit, time and tradition are taking you somewhere, pause!
If the habitual rush of tendencies is taking you somewhere, pause!

That’s enough.

58.

Your problem is not that you are not convinced of a thought-free state.
Your problem is that you are not convinced of a thought-free state – for yourself.

59.

If I say that in sleep, you are thought-free, and yet blissful. You would retort and say, “Yes, there is bliss. But not for me.” You want to experience the bliss, along with everything, that you are. In sleep, bliss is there. But all that, that you are, is not there. So that bliss, appears so useless.

You are not questioning freedom from thought. You are questioning, whether there is freedom from thought, for you, as you are. No, there is no freedom that way. So, you have to make a choice. You have to decide. whether you are more particular about preserving yourself, or is that bliss, dearer to you?

60.

That which you are questioning, is not totally unknown to you. You do not really dispute it. If you have ever known Silence, or Love, then you cannot dispute that there is something beyond the little ‘you’. If you have been ever awestruck by anything, then you cannot dispute, that there is something beyond ‘you’.

61.

If you have ever listened carefully to me, then you cannot dispute that there is something beyond ‘you’. And that is not the product of thought, because I do not give you the time to think.

When you are with me, do you get the space, the occasion to think? You don’t. If you are attentive, then you are taken to a place, where there is just ‘you’. The baggage of thoughts, the swarming of the bees, is not there.

62.

That ‘beyondness’, is beyond dispute, because all dispute is thought.
That ‘beyondness’ is beyond questions as well, because all questions are thoughts.
That ‘beyondness’ is beyond my teaching, and your listening, if my teaching and your listening, are a thought.

63.

The Sun is forever shining there. There is no sunset. And even as the Sun is shining there, you can enjoy the beauty of the moon and the stars. And there is no death, no old-age, no disease, no fear, and no suffering.

64.

Never forget who you are.
If you will forget who you are, you will take up false responsibilities.

65.

It hurts to realise, that suppositions are stories.
The more you live in stories about yourself, the more you will have ideas about the world.
The more you gain clarity about yourself, the more you realise, that your stories about the world, were all cotton-wool stuff.

66.

Others and situations, are able, to cause a drastic change, in your mental environment, because you are not aligned with, you are not sticking to, something immovable.

Had you really been tethered to something, that cannot be proven false, that can be easily blown away, then how could the others, just carry you along, and take you for a ride, and shake you, and displace you?

We are not firmly affixed to that definitive-ness. There is nothing in our life, that is ‘certain’. And because of this lack  of certainty, all external influences, become too much on us.

67.

We are not firmly rooted in reality. We are not like a strong tree, with deep roots. We are more like a fallen leaf. So, every small influence, or a little bit of breeze, let alone a powerful gust, just takes us away.

68.

I AM – that is the only thing about which, you can be sure. That is the only thing, you must always remember.

When you remember THAT, you will have very little space to remember miscellaneous things.

69.

When your mind is constantly occupied by that fundamental realisation, then how will there be any space, to accommodate, miscellaneous worldly stuff?

But we displace, the essential, and create space for the non-sensical. These two things happen together – both equally unfortunate. The tree is uprooted, and then the leaves start being taken away by the winds.

70.

Don’t be uprooted! Don’t be uprooted!
Remember one essential thing, and then all else will sound very trivial to you.
You will be able to ignore it, reject it, dismiss it, without much effort.
You will become unavailable.
Things will keep happening, you won’t be available to them.
Because now, you have reserved yourself, fully, for the essential.

71.

What must you attend to – that which is important, that which is critical, or that which is flimsy, casual, transient? What must you attend to?

Keep attending, to that which is definite, important, urgent.

All else will fall in place.

72.

Don’t blame others, or society. They are able to influence you, because you are faithless. The wind blows for everybody. If you are a healthy being, you enjoy it. If you are weak and sick, with your immunity compromised, then you curse the wind, and run indoors, complaining of fever.

73.

All the ones around you, who influence you, affect you, are just winds.
Be strong, and enjoy the winds.

74.

If you can explain these things (God, Truth, Love), to a six year old, then you really know.
If you can’t explain them to a six year old, then all you have is, words.

75.

‘God’ is that, which you want, more than all other things.

76.

God is not a concept, or an ideal. God is the root of our daily experiences. So how is it possible, that you will not be able to bring or explain God, to a six-year old? The six-year old, too, is pining and longing for God, in his own way.

77.

Why do you think the new born cries?
Superficially, it is for the mother and the feed.
Deeply, it is for God.
Why do you think you are asking this question?
Superficially, for an answer.
Deeply, for God.
Why do you think we eat, live, breathe?
Superficially, for something.
Deeply, only for God.

78.

Live a rich, fulfilled life.
And when you find, that you are on the verge of becoming dependent, then call it off.

79.

As far as I am concerned, I would want to be in the thick of the battle.
I would want to fight where the problem really is.

80.

We all want progress, you know.
And every bit of that, which you call as ‘progress’, is carbon-emitting.
Every bit of that, which you as the ‘good life’, is carbon-emitting.

81.

If the fact of your enslavement, curdles your blood, it means there is free-spirit in you.
But that free-spirit gets invoked, only when presented with the fact of slavery.

82.

If you do not know that you are enslaved, your free-spirit remains dormant. Or, if you keep presenting slavery itself, as the free spirit, even then the free-spirit remains just asleep, peacefully.

83.

For the free-spirit to rise, and act, and rebel, you have to first acknowledge to yourself, that you are neck deep in slavery.
And then there is a contradiction between – the freedom of your spirit, and the fact of your slavery.
Now there is a conflict.
You need this conflict to arise.
You need an inner war.

84.

Peace is great, but false peace, is deadly.
The seeker of peace, must be present and ready, to forego false peace, and experience disquiet and turbulence.

85.

Awakening begins with suffering.

Obviously, it is not going to be pretty, when moment after moment, you are bombarded with the fact of your impotency and helplessness. Is it going to be pleasant? Not at all. You would want to resist the fact, deny the fact. You would squirm and cringe.

But the fact is, for real, and therefore must not be denied. And when you admit and acknowledge that fact, there is bound to be an inner strife.

86.

By spirit, you are free.
And in life, you are in bondage.
These two cannot go together.
Let there be a war.

87.

Remember that, botheration is a choice. It is a value decision.
You say, “I value the opinion others have of me.”
It is not something natural, or spontaneous.
It is a decision that you make.

88.

If you will value to the utterances of all and sundry, how will you be able to value the words of scriptures, or saints, or teachers?

You cannot equally value both.

89.

If you are not succeeding in following my advice, that is clear proof, that there are just too many people influencing you.

Nothing else.

90.

Of what use, is wisdom literature?
It helps you remove, what you already know. It has a negative function.
And that is, it’s utility – that it has a negative function.
When I say, “Negative,” I do not mean – bad.
I mean – it has a cleansing effect.

91.

When I say, “It has a negative function,” I mean – it negates. It reduces, it cleanses. It removes.
Removes what?
That which you are already occupied with.

92.

To be born, is to be born inside a prison.

93.

Start honestly, from where you are. You are the body. And see what that does to you. Living as the body, thinking as the body, see what that does to you. Perceive the damage. Come face-to-face with it.

And then is a certain detachment from the body.

94.

You obviously can be, much-much more than the body
‘Can be’ – potentially.
But whether or not, you are much-much more than the body, depends on your choices: how are you living, how are you deciding, how are you eating, working.

Your choices.

95.

If you are someone, who can constantly be in the inner shrine, then you do not need to visit an external temple.
But, you are not that person.
If you are not in the temple, then you are absorbed in, some non-sense.
Therefore, to wean you away from that non-sense, it is important, that there exists a temple.

96.

My task is, in some sense, to distract you.
When distractions become a way of life, then spirituality is about, distracting you, away from distractions.

97.

See, if you are on the right track, right path, and for some reason, for a while, there is some kind of a deviation, then you call it a – ‘distraction’. But, for us, rubbish is not a rare, or temporary deviation. For us, the rubbish is, the constant happening. Therefore, ‘this’ is a distraction.

98.

You are not greedy for the experience. You are greedy for what the experience would, purportedly bring to you.

99.

The experiencer wants fulfillment, and that is what the experience promises to bring him. It is not the experience that is paramount, but the promise. And it is okay to buy into that promise, sometimes. But, don’t you want to verify that the promise has been kept?

100.

You have given away, a part of yourself, irretrievably. Is the lost minute, ever going to return? You just expended, a minute of your life, in seeking a particular experience. Is that minute, ever going to return? Now, before you expend the next minute, don’t you want to check?

Do we appreciate, the loss that is called ‘time’?

Or, do we live, as if we are immortal?

The fact of death is, strongly repressed.

Is that how we live?

101.

It was not without reason, that saints always reminded you of death.
If they don’t remind you of death, then you keep throwing yourself away, wasting yourself away, as if you have infinite resources, especially infinite time.
The fact of your life as a ‘person’ is – you do not have infinite time.

102.

Every transaction has to be made, with just one goal in sight.
You know that goal, right? We need not name it again and again.
It is the name of the One, who has no name.
That is – the Goal.

103.

‘Humbleness’ is required, or meaningful, only in the context of an inflated ego. Because most of us live in stories about ourselves, and those stories cause us a lot of misery, therefore freedom from those stories is needed.

A mind free of stories about itself, is a humble mind.

104.

What is ‘humility’? To not to live in the stories about oneself.

105.

It is not the size of the character that matters.
It is the story around the character, that is the pain.

106.

Therefore, humility, is a certain cleanliness.
Humility, is a certain absence – an absence of ideas, and stories about oneself.
To be humble, is to live in the fact of one’s life, irrespective of how the fact appears.

107.

If you are not humble, it directly implies that you do not know yourself. Because you do not know yourself, the reaction to the ignorance is, imagination. Why else do you need to imagine? Imagination is a reaction to lack of self-knowledge.

When you do not ‘know’, then you need to weave stories and imagine.

108.

The moment you know this thing called ‘I’, you will no more call it the ‘I’, because now you are distanced from it. And to call something as ‘I’, you have to be completely united with it, identified with it. To know the ‘I’, is to no more be able to call it the ‘I’. It’s a paradox, you see.

What is ‘humility’ then? To know the ‘I’, and therefore be a little cautious, of calling it – the ‘I’.

109.

If water and poison are kept in front of you, ten cups of water and ten cups of poison, and you have have to make ten choices, what does ‘spirituality’ mean? Ten out of ten times, I will pick water.

It is as simple as that.

110.

Spirituality means – make the right decision, every time.

111.

Why must you ever pick the poison?
Make the right choice, every time.

112.

It is born out of suffering. There is no other transformative force. You do not need to transform, if you are not suffering. If you are already alright, do you need to change? So, all spirituality, springs from there.

113.

Wisdom, and realisation, and understanding are needed, because man is not alright.
So, you have to come face-to-face, with the fact of your inner disquiet.
And that requires courage.
That requires a dedication to peace.

114.

Why does it require courage? Because disquiet does not live within us, carrying the name of ‘disquiet’. ‘Disquiet’ lives within us, carrying very lovely, and sacred names. Names in which in which we have made a lot of investment. Therefore, to call disquiet as ‘disquiet’, is a courageous decision. It means mentally writing-off, a lot of your investments. Giving up on a lot of your assumed receivables.

Hence, courage is needed.

115.

Do we want to write-off things easily? We want to cling to hope. We want to keep hoping, that an investment will come good. That some money, that others owe to us, would be returned to us, sooner than later.

It requires courage, to firmly write something off. It requires courage to realise that hope is useless, that you have invested in the wrong places. And that by sticking to hope, you are only turning the condition worse.

116.

Sometimes, the situations force us to confront the facts. Mostly, we do not allow the situations to go so bad, specially in the modern-age. There is so much money, and so much technology, and so much entertainment, one can remain gladly absorbed in one thing, or the other. Science and economics, and social security, all are there to serve us. So, they act as a buffer against sudden shocks of realisation.

All the security that we have built around us, acts as a shock-absorber. It doesn’t allow the shocks of reality to reach us. So we remain comfortably insulated. This gives us an even more allowance, to continue in our dream world.

117.

We never face the full consequences of our actions. And even if we face them, we don’t face them in one go. We never get to see a big wound in the chest. Instead of the big wound, our security systems ensure, that we have hundred little cuts. Now, hundred little cuts can never all be seen together, in one go. So, we live under the delusion, that there is only a little bit of bleeding.

Had there been a single big wound on the chest, then we would have been forced to realise, the extent of our suffering. But, we don’t have that one big wound. We have arranged to turn that one big wound into, several small ones. And even those several small ones, don’t occur to us, parallely. They come to us in installments.

And that gives us enough allowance, to keep deceiving ourselves. And keep telling ourselves, that all is alright.

118.

Be in the company of somebody courageous.
Sometimes it happens, that a little initial push, is needed from the outside.
And then the power of your self-observation, is enough to keep propelling you.

119.

If you are continuously in an environment, in the company of people, who would not move towards, or for the sake of realisation or liberation, then you too would find movement difficult.

But such difficulty, is only initial.

Once you move a little bit, then you will start finding the movement – natural, spontaneous.

120.

If you really want, you must want it so desperately, that you have no time left, to complaint against the results.

Before the result of one attempt is declared, you should already be invested in preparing for the next attempt.

And so when the results of the previous attempt, come to you, you hardly have any time, to cry over them.

That must be the intensity of your love.

121.

Dharma, you must take like death.
When it comes, it comes.
Unavoidable – irrespective of the situations.

122.

If you are really in love, then you either achieve results within your situations.
Or if you find that within the situation, the result cannot be achieved, then you no more allow yourself, to be contained by the situation.

123.

Whenever freedom starts appearing too expensive, do consider the alternative. And then you will see that freedom at all costs, is very affordable. When freedom starts appearing too expensive, just consider the alternative. And then you will see whether freedom is expensive, or the lack of it.

124.

One thing about spiritual progress is that – one must never label her choices as her ‘helplessness’.

What you are ‘choosing’, with all due respect to your personal notion of your personal welfare, cannot be called as your ‘helplessness’.

125.

All I am saying is – there is something, that one gains, by being in a particular situation. You too are gaining something, by being in that situation. There is something that one gains, by coming out of that situation.

Impartially, wisely, weigh both of these things, and see.

126.

Who is not a natural lover? The Ego. The Ego is not a natural lover. The Ego, by it’s very constitution, remains in fear. And the one who remains in fear, cannot naturally or easily love. So, when it is said, “Love,” surely someone is being advised or instructed to love.

Surely you cannot advise the True Self to love, because the True Self is not in any need of any instructions or advise. Nor is the True Self deficient of love. Who is being advised to love? The Ego.

127.

Who is this ‘thyself’? The Real Self, the True Self.
So, when it is said, “Love yourself,” it is analogous to – Love the True Self, Love God, Love Atman.
Who is being told to love? The Ego.
And who is going to be loved? The True Self, that you can call as ‘the Heart’, or ‘God’, or ‘the Atman’.

128.

‘Love thyself’ does not mean – love all your stupidities. The Ego is not being advised to love itself. Because the Ego cannot love itself. Why? Because the Ego is already in great attachment with itself.

129.

‘Self-love’ only means – do not love yourself. Love the Truth.
‘Self-love’ does not mean – love the little self, love the petty-self.
‘Self- love’ means – love the best part of yourself.
‘Self-love’ means – love the best part of yourself.
‘Self-love’ means that even if you are covered with all non-sense, know that there is something venerable, something admirable within you.

Love That.

130.

Do not love your rubbish, your non-sense, your trivia. Do not love your filth. Love That which is precious about you. Now, instead of loving, and respecting that which is precious inside oneself, ‘self-love’ is often misconstrued as remaining more and more attached to one’s own rubbish. Don’t do that.

131.

Unless the Ego leans towards the Truth, it will not even know what ‘love’ really means. What the Ego has for itself, is some rotten variety of attraction and attachment. The Ego has to be a student of love. And the education of Ego starts when it somehow leans towards the Truth. And then, for the first time, love strikes the Ego. Otherwise, the Ego is very loveless.

132.

If you ever find, a loving ego, rest assured that it has become fond of the Truth. Otherwise, how it would have learnt love? Truth teaches love to the Ego. Therefore, the truth is the best Teacher. And therefore, if there is a truthful Teacher, he would teach Love.

Truth and Love, therefore go together.

133.

If there is Truth, for you, then you will definitely fall in love with it. It is impossible to perceive Truth, in whatever way possible, and not fall in love with it.

Truth has such a unique and wordless beauty about itself, that you cannot avoid, falling in love with it. In India they have said, “Satyam, Shivam, Sundaram (Truth is so beautiful).” You will have to fall in love with it.

That is the meaning of ‘Love thyself’, or ‘self-love’.

134.

Love the Truth, it deserves your love.
Only the Truth deserves your love.

135.

The more you go into your suffering, the more you will see the falseness of the sufferer.

136.

‘God’ is not an experience, but suffering is an experience.
Therefore, your suffering is an important judge, not of God, but of your Ego.

137.

But there are those, who do not understand this, and they start talking of experiencing – God. Now, God, or Peace, or Truth, or Anand(Joy), they are not elements of experience. But, still experience is very important. Why? Because, it is your frustration with experience, that brings you to Spirituality. Therefore, the experience that frustrates you, must vanish.

Hence, the aim of Spirituality, is not to provide you with more relish-able experiences., but to give you freedom from bothersome experiences.

138.

The Scriptures, first of all, implore you, to look at yourself.

If you are suffering, then ‘God’ is nothing but freedom from suffering.
If you are longing, then ‘God’ is nothing but the fulfillment of that longing.
If you are lonely, then ‘God’ is nothing but freedom from loneliness.
Therefore, what is ‘God’, that depends on who you are.

‘God’ is that – which fulfills you.

139.

Adhyaatm (Spirituality) does not start with – all is okay, all is well. It starts with – ‘I admit I am unwell’. And if you admit that you are unwell, how do you not know what ‘liberation’ means? What does ‘liberation’ mean to an unwell one? Liberation from – the un-wellness. That is ‘God’.

140.

You will love or respect ‘God’, only as much as you love, the dissolution of your suffering.
The more you want your suffering to cease, the more you will love ‘God’.
The more intense is your self-love, therefore, the more intense would be your love for God.

——————————————————————————————————————

Excerpts from articles published in July’19.  Edited for clarity.

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

From Loneliness to Creativity

To personally meet or connect with Acharya Prashant: click here

There is nobody who is at any given point too far away from crying. There is nobody who is too far away from breaking down. Oh! we have trained our tears to not to be disobedient. So, they don’t make unrequited appearances. We are social beings you see. We very well know the right place where to discharge any of the bodily fluids, including tears! One should not discharge in the open, even from the eyes; we are cultivated people, you know!

But look at your face. Look at the face of your neighbour, look at the face of your child, or husband, or wife. And if you have not trained yourself to be totally insensitive, you will know what the entire misery of this world is about. And that’s not something to feel bad about. That only shows that we are not totally dead yet. That only shows that which is calling us has not yet given up upon us.

If that which calls us would give up upon us, you would not feel what you feel. You would become accustomed to suffering. The very fact that we dislike suffering, that we suffer in suffering is proof that something beyond suffering is constantly calling us. That is proof that suffering is not our nature. And that is proof that one need not get adjusted to living a lukewarm life.

Nothing less than the total, the final, the ultimate beckons us. So, there is no need to compromise. And if you compromise, that would be such a pathetic compromise because it would give you nothing. You were distraught before the compromise, and you would remain distraught after the compromise. What’s the point of this compromise? So, don’t compromise, and keep moving. And when I say keep moving I mean keep in touch with your loneliness.

Those who suppress there loneliness become victim of suppression, those who keep in touch with their loneliness come up with great creativity. Beautiful songs have risen out of human melancholy. People talk of songs written in joy. I say that all songs that have any truth in them have actually risen from the honest depth of man’s suffering.

One who has never suffered can never write a song.

One who has never wept can never sing a song.

All art arises from the artist’s inner turmoil.

If you shelve that turmoil, if you lock it away, there would be no art in your life.

There will be nothing fluid, and real in your life.

And one of the worst culprits in this dimension are the so-called ‘spiritual people’. They have been told that to suffer is weakness. They have been told that suffering is sin. So, they wear a rotten mask of joyful appearance. You go to so many of these so-called spiritual places, and you will find people walking around with smiles because they have been told that unless you are smiling, you have reached nowhere in your spiritual pursuit. They have been told that Joy is akin to pleasure.

Poor are they, because they have no experience of Joy that lies in the total depths of despair. They do not know the Truth that shines when you are in total darkness. They do not know the realization that occurs when you have been beaten, bruised, cheated, deceived, totally and badly. They do not know the great fun that lies in tears.

Do not wear those masks!


Read full article: Love and Loneliness

To personally meet or connect with Acharya Prashant: click here

Donate via PayPal:

(In multiples of $10)

$10.00

When one is angry at God || Acharya Prashant (2019)

48431090656_8d499fcff0_z

To personally meet or connect with Acharya Prashant: click here.

Question: Acharya Ji, I have been at a stage in life, where I would get angry at God. My understanding of God, at that point was, that there is an external entity out there, overseeing everything, trying to protect the entire world.

Eventually, I could see that there are things that I am doing wrongly, and what I am facing is the result of my own actions. At that time, I could not get where I was wrong, and why God was not guiding me. But, there was still anger in me for God.

Acharya Prashant Ji: So, I said that one has to proceed both totally and sequentially into it. So, you admit that you are making a mistake. The mistake is not coming from nowhere. Where is the mistake coming from? And where is that coming from? And where is that coming from? And where is that coming from?

And all this is so enthralling, that you will forget to suffer. It’s all so very linked to each other, through a cause-effect chain. And you soon reach a point, where you start seeing, the absence of any real self in the whole chain of events. You start seeing that it is all so very dictated by forces, that you cannot even identify with. And then, it becomes difficult to suffer, for a stupid reason.

The more you go into your suffering, the more you will see the falseness of the sufferer.

Okay, let us not even call it the ‘falseness’. Let us call it – the ‘not me’ character of the sufferer. The ‘not me’ character of the sufferer.

Questioner: Now I understand that there is no external entity as such, when it comes to God.

Acharya Ji: There is no ‘I’ as such. You cannot say, “I understand that there is no external entity.” If there is this internal entity, then correspondingly, there would be an external one as well. So, that statement should be reserved for future use.

As long as ‘you’ are there, there are external entities. Don’t just jump into conclusions. Your life is not theoretical, it is experiential. If life is experiential, how can the basis of life be theoretical?

Questioner: So, until I experience it, I will go with……

Acharya Ji: You are already experiencing a lot. When I say, “Life is experiential,” by that I do not mean that you have to experience something more, or something wonderful, or something divine. What I mean is that- all your statements are coming from the suffering that you ‘experience’. Is your suffering theoretical? Is your confusion theoretical?

When these are your experiences, then you must talk only from your experience. And this has to be clearly understood.

‘God’ is not an experience, but suffering is an experience.

Therefore, your suffering is an important judge, not of God, but of your Ego.

But there are those, who do not understand this, and they start talking of experiencing – God. Now, God, or Peace, or Truth, or Anand(Joy), they are not elements of experience. But, still experience is very important. Why? Because, it is your frustration with experience, that brings you to Spirituality. Therefore, the experience that frustrates you, must vanish.

Hence, the aim of Spirituality, is not to provide you with more relish-able experiences., but to give you freedom from bothersome experiences.

We will therefore, continue to take experience, as an important judge, as an important indicator.

As long as you are experiencing suffering, where is ‘Liberation’? So, experience is an important indicator. Of what? Not of God, not of Truth, but of – your Liberation. And that does not mean that you will ‘experience’ liberation. That only means that – you will not experience suffering.

Do not make it mean to you, that you will start experiencing liberation, on top of the suffering that you are experiencing.

Questioner: But, now I am not able to relate to – who or what is meant by God.

Acharya Ji: Is there a need? is there a need to really even talk of God?

Questioner: But, when the Scriptures, and the Saints keep praising God, I am not able to understand.

Acharya Ji: Yours sincerely, is there to explain, when that happens.

The Scriptures, first of all, implore you, to look at yourself.

If you are suffering, then ‘God’ is nothing but freedom from suffering.

If you are longing, then ‘God’ is nothing but the fulfillment of that longing.

If you are lonely, then ‘God’ is nothing but freedom from loneliness.

Therefore, what is ‘God’, that depends on who you are.

‘God’ is that – which fulfills you.

And why do you need fulfillment? Don’t ask me that. You are saying that you are unfulfilled.

And there are several here, who have mentioned that – ‘Acharya Ji, why do we need mukti (liberation)?’ I don’t need any mukti. You need mukti, that’s why you come here. And then you ask – why do we need mukti? Don’t come here. Go away. Nobody needs mukti.

Adhyaatm (Spirituality) does not start with – all is okay, all is well. It starts with – ‘I admit I am unwell’. And if you admit that you are unwell, how do you not know what ‘liberation’ means? What does ‘liberation’ mean to an unwell one? Liberation from – the unwellness. That is ‘God’.

And therefore, God is not absolutely, or universally, lovely or desirable.

You will love or respect ‘God’, only as much as you love, the dissolution of your suffering.

The more you want your suffering to cease, the more you will love ‘God’.

These two are just, two ways of saying the same thing.

When you say, “I want my suffering to cease,” let me put it differently, “I intensely want my suffering to cease,” then you are speaking in the negativa. The statement can be put in an affirmative way as – “I love God intensely.” The statement which is expressed in negative sense as – “I want my suffering to end,” is the same statement as – “I love God.”

And, the more one of these statements would be, the more, the other statement would be. In fact, even among these two, your yearning to be free from suffering, must come first.

The more intense is your self-love, therefore, the more intense would be your love for God.


Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: When one is angry at God || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

What is the real meaning of ‘self-love?’ || Acharya Prashant (2018)

To personally meet or connect with Acharya Prashant: click here.

What is the real meaning of ‘self-love

Question: What is the meaning of ‘self-love’?

Acharya Prashant Ji: When it is said, “Love yourself”, then surely there are two. One – who is receiving the instruction. And another one – who is going to be loved. This has to be understood.

When I say, “Love yourself,” then the two-ness in the instruction, has to be appreciated. Who is the one I am advising to be more loving? And who is the one I am asking to be loved? They are not one, they are two.

When it is said, “Love. Go and Love,” then it is being said, surely to someone, who does not always love. It is being told to someone, who is not a natural lover. And therefore is being advised to love.

Who is not a natural lover? The Ego. The Ego is not a natural lover. The Ego, by it’s very constitution, remains in fear. And the one who remains in fear, cannot naturally or easily love. So, when it is said, “Love,” surely someone is being advised or instructed to love.

Surely you cannot advise the True Self to love, because the True Self is not in any need of any instructions or advise. Nor is the True Self deficient of love. Who is being advised to love? The Ego.

So, when we say, “Love thyself,” the ‘Love’ part stands clear now. The Ego is being told to love. And who is this ‘thyself’? This ‘thyself’ God forbid, is not the Ego itself. The Ego is not being told to love itself. This ‘thyself’ is the ‘Real you’. This ‘thyself’ is the only one, who is worthy of love. And therefore, is being asked to be loved.

Who is this ‘thyself’? The Real Self, the True Self.

So, when it is said, “Love yourself,” it is analogous to – Love the True Self, Love God, Love Atman.

Who is being told to love? The Ego.

And who is going to be loved? The True Self, that you can call as ‘the Heart’, or ‘God’, or ‘the Atman’.

‘Love thyself’ does not mean – love all your stupidities. The Ego is not being advised to love itself. Because the Ego cannot love itself. Why? Because the Ego is already in great attachment with itself.

Have you seen how self-attached Ego is? That is called ‘Narcissism’. The Ego is always greatly in self-love. Obviously, subject to the constraints, of the definition of the love that Ego knows. The Ego knows only little, petty, stinking kind of love. And with that littleness, pettiness, and stink, the Ego does love itself.

The Ego already loves itself. Nobody, therefore, in his right mind, going to advise Ego, to further love itself. But the statement has been greatly misinterpreted. And in the name of self-love, people are only furthering their Ego.

‘Self-love’ only means – do not love yourself. Love the Truth.

‘Self-love’ does not mean – love the little self, love the petty-self.

‘Self- love’ means – love the best part of yourself.

‘Self-love’ means – love the best part of yourself.

‘Self-love’ means that even if you are covered with all non-sense, know that there is something venerable, something admirable within you.

Love That.

Do not love your rubbish, your non-sense, your trivia. Do not love your filth. Love That which is precious about you. Now, instead of loving, and respecting that which is precious inside oneself, ‘self-love’ is often misconstrued as remaining more and more attached to one’s own rubbish. Don’t do that.

‘Self-love’ does not mean – Ego loves Ego. ‘Self-love’ does not mean – Ego is to love the Ego. ‘Self-love’ really means – Ego must love only Truth.

I hope it is clear.

Unless the Ego leans towards the Truth, it will not even know what ‘love’ really means. What the Ego has for itself, is some rotten variety of attraction and attachment. The Ego has to be a student of love. And the education of Ego starts when it somehow leans towards the Truth. And then, for the first time, love strikes the Ego. Otherwise, the Ego is very loveless.

If you ever find, a loving ego, rest assured that it has become fond of the Truth. Otherwise, how it would have learnt love? Truth teaches love to the Ego. Therefore, the truth is the best Teacher. And therefore, if there is a truthful Teacher, he would teach Love.

Truth and Love, therefore go together.

Now you see why all the wise ones have said this, “Truth and Love go together”? Because if there is Truth, for you, then you will definitely fall in love with it. It is impossible to perceive Truth, in whatever way possible, and not fall in love with it.

Truth has such a unique and wordless beauty about itself, that you cannot avoid, falling in love with it. In India they have said, “Satyam, Shivam, Sundaram (Truth is so beautiful).” You will have to fall in love with it.

That is the meaning of ‘Love thyself’, or ‘self-love’.

Love the Truth, it deserves your love.

Only the Truth deserves your love.

————————————————————————————————————————-

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: What is the real meaning of ‘self-love?’ || Acharya Prashant (2018)

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

Love doesn’t complain, it loves again || Acharya Prashant (2019)

Love doesn't complain, it loves again

Question: Acharya Ji, how to move towards freedom? How to overcome obstacles in freedom?

Acharya Prashant Ji: You are asking me, “How to move towards Freedom? How to answer the call of Truth? What efforts to make? How to choose?”

You have been listening to me since long. Don’t you watch me, don’t you observe what I am doing. You keep asking me the same question. What do I do? I try from ten different sides. Don’t I? So what should you do? Try in different ways.

If this, that you are asking for, is really dear to you, what would you do?

Questioner: Try in different ways, to get it.

Acharya Ji: Try this way, try that way. Come back to the first way. Jump over to the third way. But never cease trying. Do I have a ready-made way? Do I know in advance what life would throw at me? What questions the audience would have to say to me, do I know that?

What do I do?

Questioner: Face the questions.

Acharya Ji: That would be real follower-ship.

If you really want, you must want it so desperately, that you have no time left, to complaint against the results.

Before the result of one attempt is declared, you should already be invested in preparing for the next attempt.

And so when the results of the previous attempt, come to you, you hardly have any time, to cry over them.

That must be the intensity of your love.

Questioner: The situation is such that I am not able to move .

Acharya Ji: Then change the situations, or come out of the situations.

Questioner: I am not able to change.

Acharya Ji: “I don’t ‘want’ to change. I have stakes.” Never say, “I cannot do it.” When that which must happen, happens, are you able to stop it? When death will come to you, will you say, “I cannot die”?

Dharma, you must take like death.

When it comes, it comes.

Unavoidable – irrespective of the situations.

You are in the market place, death comes, would you say, “No, no. Not the right situation”? You are in the loo, death comes, would you say, “Need ten more minutes”?

If you are really in love, then you either achieve results within your situations.

Or if you find that within the situation, the result cannot be achieved, then you no more allow yourself, to be contained by the situation.

Even kids know that. And parents too know that, when it comes to kids. But, parents do not know that for themselves. The kid is unable to study at home, because the situations at home, are not conducive. What do the parents do then? They send the kid off to the hostel. He cannot study properly at home, so let him go and study somewhere else.

Parents know that very well, when it comes to the kids. Why don’t they apply yardstick to themselves? And if you find it, too big a price to pay, remember the price that you are already paying by foregoing the precious years of your only life.

One life, a few years left. And they are all drifting by. How big is this price? Humongously big. The price that you would pay, by altering your situations, is a very negligible price in comparison.

Whenever freedom starts appearing too expensive, do consider the alternative. And then you will see that freedom at all costs, is very affordable. When freedom starts appearing too expensive, just consider the alternative. And then you will see whether freedom is expensive, or the lack of it.

Are the situations arresting you with handcuffs, or are you choosing to stay in those situations? Please. Are the situations chasing you, or have you gone to those situations? And if you move out of those situations, would the situations rush from behind, and pull you back?

One thing about spiritual progress is that – one must never label her choices as her ‘helplessness’.

What you are ‘choosing’, with all due respect to your personal notion of your personal welfare, cannot be called as your ‘helplessness’.

You weighed in everything, you considered all factors, and then you said, “On the criteria of personal welfare, this I choose to be the situation, I want to be in.” So, it is a well-thought-out, well-considered, deeply deliberated, conscious decision. How do we now call it our ‘helplessness’?

All I am saying is – there is something, that one gains, by being in a particular situation. You too are gaining something, by being in that situation. There is something that one gains, by coming out of that situation.

Impartially, wisely, weigh both of these things, and see.

—————————————————————————————————————————-

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: Love doesn’t complain, it loves again || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00

Suffering and Courage || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Suffering and courage

Question: Acharya Ji, as you said that the realisation, the understanding, or seeing, frees us, as a spontaneous action. How does it arise? Whatever I understand, through my thinking, analysis, knowledge, I understand a bit. But that understanding, does not free me of my habits.

So, my question is: how is ‘my understanding’ is different from ‘the understanding’ that you are talking about? Is it also born out of knowledge?

Acharya Prashant Ji:

It is born out of suffering. There is no other transformative force. You do not need to transform, if you are not suffering. If you are already alright, do you need to change? So, all spirituality, springs from there.

Wisdom, and realisation, and understanding are needed, because man is not alright.

So, you have to come face-to-face, with the fact of your inner disquiet.

And that requires courage.

That requires a dedication to peace.

Why does it require courage? Because disquiet does not live within us, carrying the name of ‘disquiet’. ‘Disquiet’ lives within us, carrying very lovely, and sacred names. Names in which in which we have made a lot of investment. Therefore, to call disquiet as ‘disquiet’, is a courageous decision. It means mentally writing-off, a lot of your investments. Giving up on a lot of your assumed receivables.

Hence, courage is needed.

Disquiet hides within us, as love. And it requires courage to confront the fact, that that which you have been calling as ‘love’, is not love at all. It is just noise. And why does that require courage? I repeat, because in that so-called ‘love’, we have already invested a lot. So, when you acknowledge, that ‘love’ has not been love at all, you are mentally writing-off all the resources, that you have so-far invested in ‘love’.

And mind is greedy, it doesn’t want to easily write-off any money. Do we want to write-off things easily? We want to cling to hope. We want to keep hoping, that an investment will come good. That some money, that others owe to us, would be returned to us, sooner than later.

It requires courage, to firmly write something off. It requires courage to realise that hope is useless, that you have invested in the wrong places. And that by sticking to hope, you are only turning the condition worse.

Sometimes, the situations force us to confront the facts. Mostly, we do not allow the situations to go so bad, specially in the modern-age. There is so much money, and so much technology, and so much entertainment, one can remain gladly absorbed in one thing, or the other. Science and economics, and social security, all are there to serve us. So, they act as a buffer against sudden shocks of realisation.

All the security that we have built around us, acts as a shock-absorber. It doesn’t allow the shocks of reality to reach us. So we remain comfortably insulated. This gives us an even more allowance, to continue in our dream world.

We never face the full consequences of our actions. And even if we face them, we don’t face them in one go. We never get to see a big wound in the chest. Instead of the big wound, our security systems ensure, that we have hundred little cuts. Now, hundred little cuts can never all be seen together, in one go. So, we live under the delusion, that there is only a little bit of bleeding.

Had there been a single big wound on the chest, then we would have been forced to realise, the extent of our suffering. But, we don’t have that one big wound. We have arranged to turn that one big wound into, several small ones. And even those several small ones, don’t occur to us, parallely. They come to us in installments.

And that gives us enough allowance, to keep deceiving ourselves. And keep telling ourselves, that all is alright. It’s the credit-card age you see. If you don’t want to know, you will never come to know the full face of your indebtedness. You just keep paying the monthly dues. You will realise, that you are neck-deep in trouble.

One has to then sit down, and say, “I want to know. I want to know the facts of it. I want to know the Mathematics of it. Give me the right number. I really want to know how deep the trouble is. I can’t shy away from the facts any longer. I want to know what the thing is really like. I will ask the right questions. I must begin the right conversations. The facts must be exposed, even if they are highly inconvenient.”

But, this is the age of convenience you see. You can shy away from anything, that is not convenient.

Questioner: I don’t work towards it. I just get stuck. I realise that this is where I am. What should I do next then? I don’t get that courage, to let it go.

Acharya Ji:

Be in the company of somebody courageous.

Sometimes it happens, that a little initial push, is needed from the outside.

And then the power of your self-observation, is enough to keep propelling you.

If you are continuously in an environment, in the company of people, who would not move towards, or for the sake of realisation or liberation, then you too would find movement difficult.

But such difficulty, is only initial.

Once you move a little bit, then you will start finding the movement – natural, spontaneous.

To begin the movement, just seek a little help from outside. A little help. Not too much.

Don’t become dependent.

—————————————————————————————————————————-

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: Suffering and courage || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

Donate via PayPal:

(In multiples of $10)

$10.00