Individual enlightenment is a myth.

Don’t ask for your personal freedom. Help others around you, be free. You will never be personally liberated, never. It’s impossible. Individual enlightenment is a myth. Either all get it together or nobody gets it. We all are in the same boat. Either we all cross or we all sink together.

To help yourself, help the other.

This is not merely altruism. You are not being charitable. This is the holiest form of selfishness. Help the other crossover, on your back. When the other reaches the other shore, you would find that you too have reached the other shore. Also, without having the other on your back, you will find that you cannot swim. This is the nature of the ‘world’ river.

The ‘world’ river is a flow of relationships. Nobody cuts through it alone. Take everybody with you, as many as you can. The more you take along with you, the more strength you get to take more and more with you. And do not take this as an exaggeration. I am saying, one day you may find that have been carrying the entire Universe with you.

It is not a matter of just the relationship between two people – Father and son, and husband and wife. No, not at all.



Read the complete article: Relief from Loneliness

Relief from loneliness

BFB1Acharya Prashant: The word ‘loneliness’ or ‘lonely’ is actually a misnomer. The one who calls himself lonely is actually never ‘lonely’. If lonely means not being with anybody, not having anybody to accompany you, then the one who is lonely is actually never without company. He or she always has company. Yes?

And whose company does this person have? This person always has his own company. Okay?

This will make it easier for us to understand.

Traditionally, generally, it has been said that the lonely person is the one who is needing somebody else’s company, right?

You look at it a little differently. You go a little deeper into it. The lonely person is not just needing somebody’s company, in fact, it is possible that at times, he may even think that he does not need anybody’s company. He may think that he is not in need of somebody’s company because he already is in the company of his own thought. Read more

When you are busy looking at your shadow, surely you have turned your back to the Sun

The lonely person is always thinking. The lonely person is always busy with himself. The lonely person just cannot get rid of his own personal concerns. That is loneliness. It is far from an empty dinner table. It is a restaurant choked to capacity, and serving distasteful dishes. Let not the world make you visualize a barren desert. Loneliness is not at all a barren desert. Loneliness is a teeming crowd. People people people everywhere. The world the world the world everywhere. A world that is unknown. A world that really can never be fully known. Nevertheless, a world that is the only hope of the lonely person.

The lonely person is always walking with his own shadow. And he has so much attraction and attachment to his shadow that he is always looking only at the darkness which he calls his shadow, which he calls his friend, and to which he is physically attached, just as your shadow is physically attached to you. He’s so engrossed looking at the darkness that he will not turn back to look at the source of light. When you are busy looking at your shadow, surely you have turned your back to the Sun.



Read the Complete Article: How to not be lonely?

The lonely fellow is the one who is always with somebody

The lonely fellow is the one who is always with somebody, and that somebody he is with, is always his own image. So, the lonely fellow is always surrounded, surrounded by himself. Even if he appears surrounded by others, those others are all in relation to himself. So, the lonely fellow will actually never appear lonely, he will always appear surrounded, he will always appear surrounded. In fact, he will not be bear, tolerate, to remain lonely. It is his inner obligation towards himself to remain surrounded.

You leave him not surrounded, and he will start feeling suffocated. He cannot do without his mobile phone. That is the sign of a lonely person. Always surrounded. And we repeat that the thing that surrounds him appears to be the world, but it is actually just image of himself.

And the fellow who is alone is the one who is just with the absolute. He needs no images. He is not with himself. ‘Himself’ can be the most sacred word and the most painful word at once.

The word ‘You’, the word ‘I’, the word ‘Himself’, the word ‘Self’, can point either to you as you really are, or to your shadow. When they point to you as you really are, they are called the ‘Truth’. You are then the Truth. I am then the Truth. When the word ‘I’ points to us as we really are, then ‘I’ is the Atma.

And when the word ‘I’ starts referring to my self-image, or to my shadow, or to my ego, then it is the dirtiest word. Then it is not Atma, then it is Ahanta. The word ‘I’ refers to both. The world ‘I’ can be used for both Atma and Ahanta. In the case of the lonely person ‘I’ refers to Ahanta. In the case of the fellow who lives alone ‘I’ refers to Atma.



Read the complete article: How to not be lonely?

How to not be lonely?

Acharya Prashant: The word ‘loneliness’ or ‘lonely’ is actually a misnomer. The one who calls himself lonely is actually never ‘lonely’. If lonely means not being with anybody, not having anybody to accompany you, then the one who is lonely is actually never without company. He or she always has company. Yes?

And whose company does this person have? This person always has his own company. Okay?

This will make it easier for us to understand.

Traditionally, generally, it has been said that the lonely person is the one who is needing somebody else’s company, right?

You look at it a little differently. You go a little deeper into it. The lonely person is not just needing somebody’s company, in fact it is possible that at times, he may even think that he does not need anybody’s company. He may think that he is not in need of somebody’s company, because he already is in the company of his own thought.

The fellow is thinking that he does not need anyone. And why does he not need anyone? Because right now he has his thoughts to accompany him.

So, the lonely person is one who is always with himself. Do we understand this? The lonely person is one who can never leave himself. The lonely person is one who is always talking to himself, always looking at himself. Are you getting it?

He is always acutely binded to his consciousness. Now we will understand this that what does that mean. The feeling of ‘I’ and the feeling of ‘other’, both exist only in the consciousness. Right? The consciousness consists of two. Which are these two? ‘I’ and the ‘world’. Whenever you are thinking of the ‘I’, you have to, you compulsorily have to simultaneously factor in the world. There is no way you can think of yourself without thinking of the world. That is the way of consciousness. The ‘I’ and the world are always together.

So, the lonely person is always attached to his consciousness. And in his consciousness exists a figure of himself. This figure is a limited figure. This figure needs protection. This figure lives in fear. Fear of what? Fear of the world that he is parallelly thinking of. So, look at what is going on there. He is not lonely at all. There is much to give him company. There is his own figure, and then there is the image of the world. So much is there. That is the lonely person’s mind. There is a lot there.

That is why I began by saying that the word loneliness may mislead.

The lonely person is actually quite full. He has so much in him and going through him. Are you getting it? And at the center of this crowd that always occupies his mind, sits his own figure. Can you see the mind of the lonely person? It is not at all an empty mind. The entire world is there. The entire world is there, and at the center of that world who sits? He himself sits. So, he is sitting and the entire world is there. That is the mind of the lonely person.

Now, this world may sometimes appear friendly to him. ‘Appear’, so he thinks. This world may sometimes appear unfriendly to him. ‘Appears’, so he thinks. But whether the world appears friendly or not so friendly, the one at the center is always limited and hence afraid. When the world appears friendly, he cannot trust it. He knows he is not really deserving of the friendliness. He knows the world too cannot really be trusted. Things come and go. And when the world is unfriendly towards him, then obviously he has reason for despair. But to him, the crowd around him is the only reality. That is the lonely man. He sits at the center and around him is a crowd. Can you look at his eyes? Full with desperation, with hope, with hunger.

He’s looking at the world, “I may get this, I may get that. Who may hurt me, who can becalm me, who is going to be the next one to attack me, who will be the one to comfort me?” He is always looking at the world. Right?

The lonely person is always thinking. The lonely person is always busy with himself. The lonely person just cannot get rid of his own personal concerns. That is loneliness. It is far from an empty dinner table. It is a restaurant choked to capacity, and serving distasteful dishes. Let not the world make you visualize a barren desert. Loneliness is not at all a barren desert. Loneliness is a teeming crowd. People people people everywhere. The world the world the world everywhere. A world that is unknown. A world that really can never be fully known. Nevertheless, a world that is the only hope of the lonely person.

Are you getting it?

The lonely person is always walking with his own shadow. And he has so much attraction and attachment to his shadow that he is always looking only at the darkness which he calls his shadow, which he calls his friend, and to which he is physically attached, just as your shadow is physically attached to you. He’s so engrossed looking at the darkness that he will not turn back to look at the source of light. When you are busy looking at your shadow, surely you have turned your back to the Sun. Have you not?

That is the state of the lonely person. He is always with himself. And what is he doing with himself? Thinking of his own welfare, “What will happen to me? There is me, there is the world. What will the world make of me? What can I get from the world? And how do I save myself from the world?” It’s a strange relationship that one has with the world.

Like in a game of Kabaddi. There is me, there is the other. I have to necessarily engage with the other. If I go to the side of the other to engage with him, I may win some exploits, or I may get caught there and lose everything that I have. That is the relationship of the lonely person with the world. He is always thinking of himself. Afraid. Insecure. And always thinking of himself in relation to the world. He is very concerned about his self-interest.

So, do not be misled please. Just because you may be social, just because you may have people around you, with you, most of the time, do not call yourself not lonely.

To be lonely is to be surrounded. Surrounded not necessarily on the outside, but surely within.

Are you worried about yourself? Is your self-interest paramount to you? Do the thoughts of future keep chasing you? Do memories keep haunting you? You are lonely. You are very very lonely. Do you want to hold on to your relationships? Do you count your numbers? You are lonely.

Who then is alone? The fellow who is alone is the one who is not with himself, just as the lonely fellow is always with himself. The fellow who is alone is rarely with himself. Because he is not with himself, he becomes available. He becomes available. Available to be with that which is.

You can compare the lonely fellow to a man who is driving through a beautiful terrain, lovely terrain, in a car. But his windshield is a mirror. The windows of the cars are all mirrors. In front of him is the windshield which is a mirror. Behind him there is another glass which is again a mirror. And he is driving through a beautiful terrain. He is always with people. Who are those people? Himself. He is very occupied. With? Himself. And that is why he is never available to watch the beautiful…? He’s not available at all.

It’s like you are sitting at a coffee table with two chairs. There is a center table, there is a chair, and there is another one opposite to it. On one chair are you seated. And on the other chair, again you are seated. And you are busy conversating. To whom? To yourself. You are always talking to yourself. And there’s a huge world, a huge reality around you, but you cannot look at it because you are always talking to yourself. That is the state of the lonely person.

And I said that the one who is alone becomes available. Now you know what availability means? What is availability? What is availability? So, now you know what enjoyment means. Enjoyment does not mean entertainment. It only means availability. If you can be present to what is, that is enjoyment. That does not mean you will have a special feeling inside of you. It is a simple presence. Are you getting it?

The fellow who is alone is with everything and everybody except himself. And the fellow who is lonely is with nobody except himself.

Are you getting it?

The world that the lonely fellow lives in is very different from the world that the alone fellow lives in. The lonely fellow’s world is his own construction. It is a dualistic world. It is a world that exists centrally in his own consciousness. It is a world that is the dualistic opposite of his own self image. He does not really live in the world, he lives in his own mind. He lives here (pointing to head). Just as he has an image of himself that always needs protection, correspondingly he also has an image of the world. His self image and his image of the world coexist. Right? And both are his own fiction.

The world of the second fellow, the one who is not lonely, is different. In this world, there is the world without himself. Understand this please. You may look at a car, you do not look at a car just as a car, you look at the car in relation to yourself. How big is it compared to my car? When can I have that car? The driver of that car zoomed past me, did he mean insult to me? The color of this car is similar to the color of my first bike. That is how we look at cars. “I have to overtake this car.”

What is common between all these statements? There is the car with reference to ‘me’. Because I am always busy with myself hence I cannot look at everything except in relation to me. That is how the lonely person’s world exists. It is a dualistic world. He looks at the world in relation to himself. That is the world of the lonely person, because his is a self-centered world. He looks at a car with respect to ‘I’. He looks at anything with respect to ‘I’. Are you getting it?

The world of the fellow who is not lonely and who is depicted by the word ‘alone’ is fundamentally different. In that world there is just the car. The car as it is. Not the car with respect to the person. The car just as it is. Nothing added to it. Nothing subtracted from it. Just the ‘fact’. There is nobody within this person who needs to borrow his identity from the car. There is nobody here who is so hungry that he would look at a car and pounce upon it in some way or the other. He is alright. He does not need the support of the car. He is not afraid, so he does not need to reject or disparage the car. So he looks at ‘just’ the world. Hence, this is not dualistic perception.

Perception is dualistic only when the observer becomes a function of the things he observes. If you observe something and that which you are observing changes you, then your observation is dualistic.

You look at something exciting and you become excited, then your perception is dualistic and you are lonely. Because now you know that your self depends on the world. You look at something and that which you look at changes your state, then you are lonely. Are you getting it?

So, a strange thing happens in the case of this fellow who is called alone. The world keeps changing its shapes, forms, keeps getting modified, keeps flowing, but this fellow does not quite flow with the world. Because he does not flow with the world, so he is free to understand the world as it is. In understanding the world as it is, he becomes free of the fear of the world. And when he is free of the fear of the world, he becomes free to plunge into the world and flow with the world.

But that looks so illogical. We began with saying that he does not flow with the world, and we are ending by saying that he indeed does. You must get the difference between flowing and flowing. He is not carried away by the world. He is not spoiled by the world. Remaining himself, in his own utter inner security and permanence, he is free to give himself to the world, “I know it and it cannot harm me, so I flow.” Whereas the lonely person is compulsorily driven, and even as he is being driven, he is being changed all the time by the driver.

When the fellow who is alone is with the world, he is not being changed by the world he is with. He might be with any color, any part, any mood of the world, something inside him remains free of all moods, he therefore becomes available. To the lonely fellow, the world, as we said, is both a danger and an opportunity. Hence, he cannot become available. He is necessarily attracted to some part, and afraid of the remaining part.

Which part is he attracted? The part that he takes as an opportunity. From where does he escape? The part that he takes as a threat.

Is that not our story? There is this world sprawling outside of us. Somewhere in this world lies the opportunity to make good of myself. And at other places in this world lie mortal dangers, I better avoid them. So how can fellow be then available? He is not available to either part. Obviously he’s not of available to the part that threatens, but equally he is also not available to the part that attracts. His love is bogus.

He must say that I desperately want to go to this part of the world where my sweetheart lives. But he’s not going anywhere, because he is always with only one thing, his own shadow. Even his sweetheart is a part of his own projection, his own shadow. He does not love anyone because he is always only with himself. The one who is self-centered cannot love. He cannot love because to love there must be somebody to love. This fellow only has his own imaginations, that is the most he can love. Even the one he is attracted to, even the parts that he takes as an opportunity, are just his own imaginations.

Even when he is with so-called friends, he is talking not to the friends, but to his projections of who they are. Fighting enemies, he is fighting phantoms. And loving friends, he is loving dreams. All his love is dream stuff. And that is why his love so frequently gets hurt. His dreams are so vulnerable, they so easily get shattered. He is never available, neither to attraction nor to repulsion. Even while making love, he is merely ideating. His body is active, so is his mind. He thinks that he has enimities, and he thinks that he has friends and lovers. He actually has nobody. So poor is he that he does not even have enemies. And that is true.

You are really quarreling hard with someone in a room, and suddenly the room catches fire, it’s a sudden and big fire, you will forget all your enmity, you’ll cry out to the only available person in the room, your enemy, and say “Please save me.” The two of you will suddenly become cooperative. All the enmity will be gone. We do not even have solid enmity. Even our enmity is opportunistic, occasional.

The occasion changes, enemies quickly become friends. The occasion changes, friends quickly become enemies. Husband and wife are breaking each other’s head, and a third person comes in, and the two get united and turn upon this third person. Have you not seen that? “In between the two of us there can be quarrel, but when it comes to an outsider, we are a united front. Our hell is our domestic matter. Conversely, all our domestic matters are hell.” “Only I deserve to crack open the skull of my husband. No outsider will be allowed that privilege.” “Only I deserve to rape my wife. No outsider will be allowed that.” Enemies quickly become friends. Friends turn enemies. All our dream stuff passing, passing, passing. Nothing has permanence. Nothing has depth. Are you getting it?

There was this movie, the man was wailing over the dead body of his son, and he appeared inconsolable, and then a messenger from the government comes, quietly expresses his condolences, and whispers into the ears of the wailing man the exact compensation amount that the government has sent on the death of his son.

Just for a second, just for a brief passing second, the man changes his expression. The inconsolable father, in that brief passing second, upon hearing the news of the large figure that the government has offered as compensation for his son’s death, is made to think of something beyond this grief. The second is brief, it passes. The man again resumes his wails. But that one second is sufficient. Very sufficient. The son is gone.

The grief appears to be deep. But even that deep grief has been assuaged even if for a brief secondby the mighty figure that he is recieving as compensation for his son’s death.

What if the figure was ten times larger? How long would have been the old man’s pause? What if the figure was hundred times larger? What if  the figure was a million times larger?

Nothing is deep enough. Nothing is so deep that something else cannot fill it. Your grief for your son might be deep, but it is not interminably deep. Yes, ordinary money will not fill that depth but a lot of money would. And the consequence of that is that if the grief of death can be forgotten, even if for a litle while by the dazzling presence of money then sufficient bedazzlement can cause to not only to not grief over his dead son but even cause to actively kill his living son.

And that is why you have, sons, killing fathers and fathers killing daughters.

Because nothing is deep enough. Because the lonely one is always living for himself. Because everything is within the purview of calculations. The son has gone. Yes, when we console the grieving family, we tell them that yours is an irreparable damage. Don’t we say that, it is an irreparable damage? But it is not actually irreparable. Nothing is deep enough.

All damages are with respect to oneself. One is at the center of his world, his lonely world. And because one is limited, hence all the damages to oneself are also limited. And because one is limited, hence all his pleasures and even his love are also limited. Hence everything can be purchased and sold off. Hence there is a price tag on everything. Every price tag is a number, and anything that is limited can be captured in a number. So, everything is on sale. It is just that you need to quote the right number. You can buy anything.

The man will sell anything. You only need to bid high enough. There is nothing absolute there, and hence there is nothing absolutely out-of-bounds there. There is nothing absolutely unthinkable there. Everything can be thought of. And hence everything can be put into action. That leads us to the world – absolute and unthinkable.

In the world of the man who is alone, there are absolutes. There is stuff that carries no price tag because it is not stuff at all. And there is stuff which is unthinkable, because only stuff can be thought of, and this stuff is special stuff that cannot be thought of. If you are somebody who thinks of everything, then kindly wake up because whatever you think of can always be put up for sale. Whatever you think of is not yours, it will be lost. Either you will actively sell it off, or time will forcibly take it away. Only that you cannot lose which you have anyway never thought of as yourself, or yours.

It is strange. That which you have never thought of as yours is the only thing that really belongs to you. And that which you think of as yours, is not even yours in your own intention. Or it is yours only till the time you decide that you want to now do away with it. Whatever you know of as yours is yours only as an item put up for sale in your shop. A shopkeeper has many things in his shop, and he rightfully calls all of those things as his own, and they are his own, are they not? But everything that belongs to a shopkeeper is also up for sale. So, it belongs to him, and it belongs to him therefore he wants to sell it off for something else. He is always looking for profits. He is never okay with himself. He wants more. He has stuff, but he does not love stuff.

Ever seen a shopkeeper who is really in love with his goods? If he were really in love with his goods, would he sell them off? We too have stuff in our lives. We have ideas, principles, friends, people, families, all of them are like items kept in our shops. The shops might be beautiful. The shopkeeper might be taking care of the items in his shop. There might appear a really friendly, neat, amiable relationship between the shopkeeper and his wares, but the fact is that nothing is absolutely unsalable, because there is no absolute. Everything is just relative. Everything comes to an end.

That is the world of the lonely person. Everything there is conditional. He will never say, “I will never do this. Such a thing can never happen”. He can do anything. It is just a matter of the depth of contingency. It is just a matter of the bid. Anybody can be betrayed. Anything can be deceived. Anything can be sold off. He really can never commit himself to anything or anybody. That is why he lacks devotion. So now, there are three things that are missing in the life of the lonely person, and are present with the fellow who is alone. The absolute, the unthinkable, and devotion.

The fellow who is lonely just cannot be devoted. He can admire, but he cannot be devoted. Because to be devoted is to give up the right to withdraw your devotion. If you still have preserved your right to withdraw your devotion, then your devotion is not complete, because you have not devoted the right.

Are you getting it?

Everything is revocable. Everything is conditional. The fellow trusts nothing but himself. And that is obvious because in his world there is nobody but himself. So, who else can he trust? He will listen to a Buddha, then analyze him, and then if his own analysis says believe he would believe. Whom does he trust, the Buddha or himself? Not only does he trust himself, he trusts himself over the Buddha. Ostensibly, he may go to read books, to listen to teachers. But even when he is reading books, he accepts those parts that his own self approves of. Even when he listens to teachers, he decides when to go, what to listen to, what to make of it, and whether to accept or not. Who is he listening to? Himself. Because in his world there is only him and his shadow. Nobody else. Are you getting it?

What does that leave you with? Yourself. Had there been an absolute, there would have been an absolute effect on everybody, right? But do you see that the effect of this session on you is relative to who you are. Had there been an absolute, then the effect would have been absolute, not relative, not differentiated, not different, but the effect is so different. Because you are not listening to me you are listening to yourself. And when you’re listening to yourself, you may find yourself so boring that you doze off. Yes? (Smiling) laughing at your own jokes.

The books in front of you are different books, your faces are different, the clothes are different, names are different, and personalities are different. And if I ask you “What have I said?” your versions will be different. Where is the absolute?

The lonely man takes pride in confidently saying “The absolute does not exist.” In fact, to him the absolute is merely dogma. To him the absolute is merely an ‘-ism’. Fundamentalism. He’ll say, “Everything is relative.” And yes, if you are living with your shadow, if you are living in the ego, then everything is absolutely relative. Relative to what? Relative to your own ego. There can be no absolute then. Your ego is the center, and relative to your ego exists the world. The world exists relative to your ego.

That is why this lonely man takes great pride in his opinions. Because if absolutes do not exist, then the only thing of value is your opinion. And if absolute does exist then your opinion is of no value. This lonely man would even call himself a liberal who celebrates diversities of opinions. Obviously, if you want your own opinion to be respected and accepted, then as a reciprocal measure you have to at least show that you are accepting and respecting the opinions of others. In giving space to the others ego, even if temporarily, you manage to secure a place for your own ego.

You say “You be with your opinion, and let me stay in the comforts of my own.” This fellow will not meditate, he will debate. Meditations do not clash with each other. Debaters clash with each other. This fellow has opinions, to prove your opinion over the other you have to debate. All debate is with respect to the other. And all meditation has no other in it. In meditation you do not need to prove anything. You just know. And what you know is not always something that can be proved. Are you getting it?

The topic of this series is “God and guilt”, have we kind of come upon God already? It is very necessary for me to not use the word ‘God’, or at least not use it frequently. It is a very heavily loaded word. It conjures up just too many images. But have we come upon the word God already? Have we? Yes? Which one?

Listener: The Absolute.

AP: The absolute. So, the lonely person is the one who has no God. The lonely person only has things relative. Relative to his own self. He has no absolute. God is absolute. God is the only absolute. The lonely one is the one who has no God. So, if you have no God in your life, you will be necessarily lonely. We’d be going through four sessions in this series. The first session is titled ‘incompleteness’. Now you know what is incompleteness? What is incompleteness? Have we come upon the word incompleteness? Which word is that?

L: Loneliness.

AP: Loneliness. Now you see what is the relation between God and incompleteness? What is the relation? The only complete is God. The only complete is the absolute. Obviously. Absolute is a synonym for completeness. No God, no completeness, just a blind search from door to door. If you are someone who has been begging from man to man, from woman to woman, from relationship to relationship, check, there is no God in your life. Check and check again, there is no God in your life and that is why you are a beggar.

I may say “God makes you complete.” But even that would be a frivolous statement. God is the only complete. To live without God is to not live at all. And the fellow who is lonely is actually not living at all. We said that his being is a function of his observation, so he becomes what he sees. Now where is he then? For you to be something, there must be something unchangeable within you, and that unchangeable is called absolute. Now if you are changing as per the situations, conditions, observations, climate, then do you exist? You don’t exist because there is nothing absolutely unchangeable within. Only God exists, and if there is no God in your life do you exist? Do you exist?

And if you don’t exist, you are very very afraid. You do not exist, you are very very afraid. If you do not exist, then fear exists, and so it’s a strange situation. Fear exists and you do not exist then to whom is the fear? It’s a stupid contradiction. Your thoughts, your actions, your being, is proof that you do not exist. But still to somebody there is this thought. There is somebody who is in touch with immortality and do not want to keep vanishing second after second. And that is why he is befuddled. That is why he does not know what to make of life.

You are living against yourself. You are believing that you do not exist. You are thinking that you are dead. You are shouting that you cannot speak. You are reading a book, and the book is convincing you that you do not have eyes to read. It’s a strange paradox. Do not call it strange, because that is the paradox in which we anyway live our lives.

What is a paradox? Fundamentally, a contradiction. Don’t you see what kind of contradictory life we live? Look at your face right now. A small mirror is the best book one can carry in his pocket. Look at your face, just your face, look at your face as it is while sitting in front of me, and then look at your face as it is when you are at your workplace or at your home or with your friends or family. Look at your words and thoughts, how they keep changing from situation to situation. Look even at your intentions. Your honest intentions, not the intention that you profess. At one point you have one intention. Then you reach some other place and your intentions change. This is the contradiction of a lonely life, because there is no absolute there, hence everything is prone to change.

There is that moment in which you really feel that you belong to somebody, you are not lying, and you say ‘I love you and I will be with you for this whole life, and for seven more lives’, and in that moment, you are as honest as you can be. But just only as honest as you can be, because there is no absolute in your life so you cannot be absolutely honest. Two days later, or two months later, or two years later, or two decades later, you are cursing that moment when you offered your commitment. You are very honestly cursing that moment. You are just as honest in this moment as you were when you were committing yourself to the other person. You are not to be blamed. You are as honest as you can be. But your honesty cannot stand the test of time because it is not absolute.

No God, nothing permanent. No God, just time and change. No God, just the slavery of circumstances.

Today he appears handsome and she appears beautiful, tomorrow your honest assessment of each other changes.

Now, we have said two things. We have said that the fellow who is alone is the one who has the absolute God. We had also said that the fellow who is alone lives only with himself. Now you will know why the Upanishads had to say that “You are God”.

The fellow who is alone lives with God, and we also said that the fellow who is alone lives only with himself. Himself, not his image of himself. The fellow who is lonely lives with his shadow, his image of himself. Equally, we said that the fellow who is alone does not live with anybody. Now, what does that mean? Connect the three statements. That means that God is a nobody. The alone has the absolute, and the fellow who is alone has nobody. Hence, the absolute is a nobody.

Now you have the Buddha talking.

The absolute is a vast nothingness. When you are comfortable living in nothingness, then you are alone. When you are not comfortable living in nothingness, then you start living with mirrors. You start talking to your own shadows and images. Are you getting it? Even when there is nobody around you, have you noticed, you are busy, busy with yourself, that is called loneliness.

The fellow who is alone has nobody to talk to, conversely he has God to talk to. When you are talking to nobody, in that silence, there is you and God. And if the silence is absolute, then even the word ‘and’ just drops. You and God, and the ‘and’ is gone. Absolutely gone. So, you are God. Are you getting it?

Whenever you need something to survive, whenever you need somebody to depend on, you are taking your shadow too seriously. We’ll go back to the basics before we take up the questions.

The lonely fellow is the one who is always with somebody, and that somebody he is with, is always his own image. So, the lonely fellow is always surrounded, surrounded by himself. Even if he appears surrounded by others, those others are all in relation to himself. So, the lonely fellow will actually never appear lonely, he will always appear surrounded, he will always appear surrounded. In fact, he will not be bear, tolerate, to remain lonely. It is his inner obligation towards himself to remain surrounded.

You leave him not surrounded, and he will start feeling suffocated. He cannot do without his mobile phone. That is the sign of a lonely person. Always surrounded. And we repeat that the thing that surrounds him appears to be the world, but it is actually just image of himself.

Right?

And the fellow who is alone is the one who is just with the absolute. He needs no images. He is not with himself. ‘Himself’ can be the most sacred word and the most painful word at once.

The word ‘You’, the word ‘I’, the word ‘Himself’, the word ‘Self’, can point either to you as you really are, or to your shadow. When they point to you as you really are, they are called the ‘Truth’. You are then the Truth. I am then the Truth. When the word ‘I’ points to us as we really are, then ‘I’ is the Atma.

And when the word ‘I’ starts referring to my self-image, or to my shadow, or to my ego, then it is the dirtiest word. Then it is not Atma, then it is Ahanta. The word ‘I’ refers to both. The world ‘I’ can be used for both Atma and Ahanta. In the case of the lonely person ‘I’ refers to Ahanta. In the case of the fellow who lives alone ‘I’ refers to Atma.

Clear?



-Excerpts from a ‘Shabd-Yoga’ session.  Edited for clarity

Watch the session: Acharya Prashant: Balancing personal and professional life?



Connect to Acharya Prashant: 

1. Advait Learning Camps (ALC): Advait Learning Camps are monthly 4-day retreats under the guidance of Acharya Prashant in the Himalayas. To participate in the camps, Contact Sh. Anshu Sharma: +91-8376055661 or Sh. Kundan Singh: +91-9999102998 

2. Course in Realization (CIR): Course in Realization is a seven-day scripture based learning program led by Acharya Prashant. To join, either physically or online, contact  Sh. Apaar: +91-9818591240

3. Month of AwakeninG (MAG): Attend Satsangs from Home! MAG is an online series of discourses on handpicked topics by Acharya Prashant on practical and relevant topics like Love, Fear, Achievement etc. To join the online discourses, contact: Sushri Anoushka Jain: +91-9818585917

4. Meet the Master (MTM): Meet the Master is an opportunity to meet and seek detailed guidance from Acharya Prashant, either in person or online. Contact: Sushri Anoushka Jain: +91-9818585917

5. Blessings from Beyond: Weekends with Acharya Prashant brings you the unique opportunity for a 2 day 2 night stay with the Master every month. It involves two mystical days of dynamic activities, explorations of the self, sports, meditative reading, deep reflections, midnight walks and more.

Contact Ms. Anu Batra:+91-9555554772

Venue: Advait Bodhsthal, Greater Noida, India.

6. A Day With Master: A day with the Master’ is a rare opportunity for genuine seekers from all across the world to spend 12 hours with the Master at the Advait BodhSthal Ashram – Greater Noida.

To register yourself, to spend the day with the Master, send in your request at requests@prashantadvait.com
or,
call at: +91-9555554772

7. Triyog: Daily morning 2 hour Yoga feast for your total well-being. Comprising of Hatha Yog, Bhakti Yog, and Gyan Yog.

Contact: Shri Kundan Singh: +91-9999102998

Venue: Advait Bodhsthal, Greater Noida, India.

To join any of the above programs, send your specified application to:

requests@prashantadvait.com 


Books by the Speaker are available at:

Amazonhttp://tinyurl.com/Acharya-Prashant

Flipkarthttps://goo.gl/fS0zHf

coverpage

 

 

 

 

 

 

 

 

 

 

 

How to really help someone?

21125331_1485233508231414_8341813784503617778_o

Acharya Prashant: The question is, if one wants to help, how does one go about helping? How does one create the right conditions for the other? Good, practical question.

I have often and repeatedly said, that to help the other, you have to be a nobody. Now, that sounds quite theoretical and abstract. What is meant by this statement that, to help the other you have to be a nobody? It means, that you have to be a someone, a no one, who has no choices or preferences of his own, except the preference to love. Except the desire to be loving, all other desires are now gone. Or at least all other desires are now secondary. The primary desire is just love. All other desires are subservient to it now. Which means that I am now not really bothered about what I am doing, as long as it is serving the purpose of loving.

I don’t have any preferences, choices, left now. I won’t say that I will do this work only my way. Then, how will I do this work? Which way will I do this work? Now, I will do this work your way. If I am nobody then I get all the freedom to act as per your wishes. Are you getting it? Read more

The difference between realization and escapism?

himalaya2

Acharya Prashant: Escapism is – I am moving from city to village, from wife to mother, from job A to job B, from office to ashram, from object to object. Realization is from object to the core. In both, there is a movement involved, there is no doubt about it. And the movement sometimes is physical also. May or may not be physical, but it can be physical. So, there is a movement involved but if the movement is from one object to another object then you call it escapism. If behind the movement is something else, then it is not escapism. Is this clear? The difference between these two? Moving from tea to coffee is? Read more

Do you have the Buddha nature?

Do you have the Buddha nature? Moo. Neither “Yes” nor “No”. If you say, “Yes”, then you mean that you, as you are, you as you think you are, have a Buddha nature. No, no way! The way we have built ourselves up, the way we have conceptualized ourselves, there is no possibility of Buddha nature. There is only the force of habit, conditioning, biology and evolution. All of them are ‘something’, none of them is ‘nothing’. All of them are space-time, none of them are beyond the mind.

So, saying “Yes”, would not be proper. When asked, “Do you have Buddha nature?” Saying, “Yes” would not be proper. This question is the same as you say, “Are you Brahm? Are you Atman?” Saying “Yes” would not be proper! Asking, “Do you have Buddha nature?” is the same as asking, “Are you the Atman?” Saying, “Yes”, would not be proper. Saying, “No” would also not be proper. If you don’t have Buddha nature, if you are not the Atman then you must be something other than the Atman? Which means something other than the Atman exist? Which means there is multiplicity of Truths?

Because, the Atman, the Buddha nature is the sole Truth. By saying that you exist and are yet not the Atman, you are saying, something besides the Atman exists. And thereby you are raising parallel rods! Parallel Truths. And if truths are parallel, they are just false.

The Truth, by definition, is the one that has no end, no substitute, no parallel. So, neither can you say, “Yes, nor can you say, “No”, all you can say is, “Moo”. This moo is such a beautiful word, language does not normally have it. But spirituality stretches language. It forces language to do things which language normally cannot do. That’s what saints do, that’s what seers do, that’s what Zen does – Moo is a classical example.



Read the complete article: The only right answer to all real questions

The only right answer to all real questions

himalaya2

A monk asked Joshu, “Has the dog Buddha nature?”

Joshu replied, “Moo”

Acharya Prashant: Moo stands for nothing. Everything about the dog and the Buddha is different. As long as you compare a thing about the dog and the Buddha, you’ll only find differences. As long as the dog is something or anything, as long as the Buddha is seen as something or anything, all you will see is differences. The dog and the Buddha are alike only in their nothingness. Has dog the Buddha nature? Yes, of course! The dog is Buddha when the dog is nothing. Read more

Liberation is nothing but your ‘yes’ to Liberation

 

Presentatio0

 

A monk asked Seijo, “Daitsu Chisho Buddha did zazen (meditated)

for ten kalpas in a Meditation Hall, could not realize the highest truth,

and so could not become fully emancipated. Why was this?”

Seijo said, “Your question is a very appropriate one!”

The monk asked again, “Why did he not attain Buddhahood by

doing zazen in the Meditation Hall?”

Seijo replied, “Because he did not.”

 

AP: Not believing that you are a Buddha has causes and reasons. Being Buddha, has no cause, neither has it any reason. The reasons and causes that make you feel that you are what you are and not a Buddha are obviously false causes. Just as false as the belief we know about ourselves. About ourselves and about Buddha! So when somebody is asked, “Why did he not attain to Buddhahood?” The first thing is, does one need to attain to Buddhahood? For so many kalpas, he was practicing meditation in a hall doing zazen and yet he was very… Read more

What is Zen? A clean plate

Slide5

A monk told Joshu, “I have just entered this monastery. I beg you to teach me.”

Joshu asked, “Have you eaten your rice porridge?”

The monk replied, “I have.”

“Then,” said Joshu, “Go and wash your bowl.”

At that moment the monk was enlightened.

AP: Nothing except this is needed. Go and clean your plate, go and wash your utensils. Go and clean the dishes, that’s all is needed. What else is Zen? A clean slate. What else is Zen? A clean plate. You must be totally done with it. If you are done with eating, why is your plate still carrying food? Even if it is traces of food. You must be totally done with it. That complete closure is Zen.

We live lives of continuity where the past keeps carrying itself forward. Zen, is a total dissociation, every moment. Every moment is complete in itself, leaves no residue behind. I have no obsession with the past because the past is, complete and closed. I have nothing to give to the future because right now, I have no fear. I am not living in incompleteness. There is nothing that would get rolled over to the future.

A dirty plate is a dirty mind. It is carrying traces. It is carrying stuff from somewhere else. Go clean the plate. And since this happens to be the one and only thing, hence it is more surprise that the monk gets instantly enlightened. After all, what remains after this? If your plate is clean, if your mind is clean, what is left to be done? What is left to be done?

But this is one thing that is so straight-forward and yet does not happen. Filling up the plate is so easy, emptying the plate is so difficult. Fifteen readings, wonderful! I’ll have a good time. My already overloaded mind would get further overloaded! So I feel attracted, enthused, fifteen readings, nice! But the moment, the teacher strikes, and content in your mind starts getting off-loaded, you shiver and try to run away. Gathering knowledge is so pleasant, right? It makes the ego feel bloated, inflated and bigger. But cleaning the mind, making it lighter, unburdening it, unloading it comes like a threat. “Oh something in me is getting reduced. I am under attack! My notions are getting shaken up!” That’s what Zen is all about, a total shake up! Such a shakeup that clears away all the rubbish. Have you had your dinner?

Listener 1: Yes.

AP: (Smilingly) are the plates clean?

Listener 2: How to complete the stuff?

AP: How does stuff remain incomplete? We said there are these three ways in which stuff remains incomplete. What are these three ways? Planning, effort, expectations.

Listener 2: Basically fear?

AP: (Nods in consent)

Listener 2: And satisfaction also deals with this?

AP: (Nods in consent) Contentment is the word.

Listener 2: If these three words are there…

AP: Even now you are saying that if these three are there then contentment is there. That’s not the way. When contentment is there then these three are not there! When contentment is there, what is the point in expecting? When contentment is there, what is the point in planning? Contentment comes first. Contentment is Buddha nature, contentment is Atman.

Listener 2: Like you said just now. So what should be the quality of this moment? When we go to bed then memories of this moment doesn’t flash or the images of this must not be there…?

AP: No great quality is needed here. All that is needed is that you do not come here carrying a dirty plate. Do not bring the remnants of your dinner to this room. If you’ve had your dinner then everything about the dinner should be left clean and outside. But what do we do? The dinner carries forward to this room. And then you feel sleepy! Do you get it? No special quality is needed. All that is needed that you come here clean, come clean!

Listener 3: Sir, one thing that is coming in mind is that in these eleven-twelve stories, each one of them, people were like they got enlightened from such a short story. But I am reading so many stories and practically that part is not coming in me. So what is it that is being left in me?

AP: First of all these are not history. These are not historical stories. When it is said that someone got instantly enlightened, at just a small gesture of the Guru. What is meant is that potentially every word of the monk, the teacher, the Guru, is potent enough to tell you everything, provided you are ready to listen. If you are ready to listen then any single word is enough to give you everything. That is what is meant by saying that in this small way, he got enlightened! In this ordinary symbol, he got?

Listeners: (In unison) Enlightened.

AP: In saying this, what is being said is, do not expect great things. Pay attention to the small things that are happening right now. To every small indication of the teacher. To every ordinary word that is coming to you. And if you can give yourself totally to it, then you are home. No great words, no greater words are going to ever come to you. What is coming to you is the final thing. Nothing higher than this can be said or has ever been said. Still, if it doesn’t bring you there, the reason is just that you keep on expecting something even grander, even more miraculous.

Zen is not about giving you grandeur on miracles. In Zen, things like these happen. Somebody asks, “What is the Buddha nature?” Somebody says, “Oh! Look at that tree.” And the fellow gets enlightened. No great answers! Somebody asks, “Which of these is the best piece in your shop?” and the shopkeeper replies, “All the pieces in my shop are best pieces.” And the fellow gets enlightened. So in the ordinary events of life, and in the ordinary replies of the teacher, lies the potential to give you the highest that you have ever demanded, provided you do not keep on dreaming that something bigger than this can still happen. Nothing bigger than this will ever happen! This is That! The ultimate! What more can be said? And if this does not suffice, nothing else would ever do. If this does not bring you there then nothing else ever would.

Kyogen said, “Zen is like a monk

Hanging by his teeth in a tree over a precipice.

His hands grasp no branch, his feet rest on no limb,

And under the tree another man asks him,

“Why did Bodhidharma come to China from India?”

If the man in the tree does not answer, he misses the question

And if he answers, he falls and loses his life,

Now what shall he do?”

AP: For us, there is either an action or the opposite of that action, right? For us, whenever we are faced with choices, it is always about either doing this or doing that. Either yes or no, either right or left. A pair of opposites. But whether we do this or whether we do that, one thing is certain that we, do! That we remain the doer. Kyogen says, “Please understand Zen. Zen is not about doing ‘this’ and Zen is neither about doing the opposite of ‘this’.” Because whether you do this or whether you do that, whether you say yes or whether you say no, in either case, you miss, you lose.

Zen is about forsaking both, yes and no, together. And that is forsaken when you are not the doer at all. Zen is about letting the happening happen. Zen is about not bringing your own personal self in between. Action that is not preceded by planning, not involved with effort, and not followed by expectations. That is Zen.

In our case, all three are present. Before the action, there is plan. During the action there is effort. And after the action there is expectation. Zen is about not having any of these. No planning before action, no effort during action and no expectation after action. Which essentially means that there is no role left for the actor.  What would he do? These are the three things that the actor could have done, and if all three are struck out, what would he do? So, Zen gives us beautiful, energetic action, sans the actor.



-Excerpts from a ‘Shabd-Yoga’ session. Edited for clarity

Watch the session: Acharya Prashant on Zen: What is Zen? A clean plate

________________________________________________________________________

Connect to Acharya Prashant:

1. Advait Learning Camps (ALC): Advait Learning Camps are monthly 4-day retreats under the guidance of Acharya prashant in the Himalayas. To participate in the camps, ContactSh. Anshu Sharma: +91-8376055661 or Sh. Kundan Singh: +91-9999102998 

2. Course in Realization (CIR): Course in Realization is a seven-day scriptures based learning program led by Acharya Prashant. To join, either physically or online, contact:  Sh. Apaar: +91-9818591240

3. Month of AwakeninG (MAG): Attend Satsangs from Home! MAG is an online series of discourses on handpicked topics by Acharya Prashant on practical and relevant topics like Love, Fear, Achievement etc. To join the online discourses, contact: Smt. Anoushka Jain: +91-9818585917

4. Meet the Master (MTM): Meet the Master is an opportunity to meet and seek detailed guidance from Acharya Prashant, either in person or online. Contact: Smt. Anoushka Jain: +91-9818585917

 To join any of the above programs, send your specified application to:
requests@prashantadvait.com 

Books by the Speaker are available at:

Amazon: http://tinyurl.com/Acharya-Prashant

 coverpage

While talking of the Buddha, keep eating your sandwich

Slide1

Acharya Prashant: Mind of the so called ordinary Sansari (worldly man), is full of thoughts about obtaining power, prestige, comforts, money and such things. And often the mind of the so called spiritual seeker is filled with thoughts of obtaining liberation.

Right?

The concept of liberation is such that it stands with the concept of addition and subtraction, which is the law of mind, and stands against certain other concepts. For example it says that if you have to obtain enlightenment then you have to drop certain things.

Gaining enlightenment, dropping certain things, are said to go together. Gaining enlightenment and dropping certain things have one thing in common: gaining and dropping. What is often ignored is that gaining and dropping are very well within the purview of mind. The mind  actually loses nothing, by adding another concept or by declaring another concept to be false. Read more

Acharya Prashant on Ashtavakra: What is stillness of mind?

Slide4

सुखे दुःखे नरे नायाॆं संपत्सु विपत्सुच ।

 विशेषो नैव धीरस्य सर्वत्र  समदर्शिनः।।

अष्टावक्र गीता ।।१७-१५।।

For the one of still mind, for the one of equanimous vision, there is no difference between pleasure and pain, Man and woman, good luck and bad luck, circumstantial happiness and circumstantial sadness.

Ashtavakra Gita, Chapter 17 and Verse 15

Acharya Prashant: For the one of still mind (Sthitpragya), for the one of equanimous vision (Samdarshi), there is no difference between pleasure and pain, man and woman,  good luck and bad luck, circumstantial happiness and circumstantial sadness.

What is meant by one of still mind? What is equanimity? The mind is movement. The mind is detected only through change, only in diversity and differences, only in space and time. Hither and thither the mind wanders, object upon object keep appearing in it. There is something that it is searching for in all its wanderings. That which it is searching for, it tries to find it in the entire world around itself and it has numerous options. The world means an infinite variety of objects to be hopeful of, to choose from, to depend upon. Read more

On Anger, observation, middle path, and right action

30276029385_21ae15fd2a_o

Question: It is said that the sage doesn’t get angry for long time. Can you talk about this?

Speaker: Do you bother about how other people love? If you have a real relationship with anybody; with a child, with a dog, with a woman, do you bother about how other people love? Why must you bother so much about how that particular sage was behaving or acting or performing miracles? You have your own heart, and your own God, your own lover. Why don’t you look directly at Him? And if you are really a lover, would you look directly at your beloved or would you look around?

There is a beloved and you are experiencing a distance between you and Him, and that distance is your only desire. You want to get rid of the distance. Your eyes are set on your beloved. Now would you talk about this and that? Would you talk about what is happening in the neighbour’s house? Would you talk about how they behave and perform and talk? Tell me. Would all of that be of any importance to you?

Read more

Krishna, Shiva, words, and Silence

 

Listener 1: Sir how can words have such a cleansing effect, don’t you think Silence speaks louder?

AP: Is there a contradiction between silence and words? Is there really? We have been silent since the last one hour. It’s such an eloquent Silence.

Listener 1: It’s still secondary.

AP: No, what do you think Silence is? If you think Silence is wordlessness then it is a very noisy silence.

Listener 1: How do you know that?

AP: Because you have taken silence to be something.

Listener 1: Then we are doing the same thing here.

AP: No, not really. We are not even talking of Silence. We are busy in what we are and this is Silence.

To not to think of Silence is Silence.

And,

To have an image of Silence as wordlessness or anything is noise.

Read more

Only a Buddha can really belong to the world

Listener 1: I read a version of the story of Buddha in which after he suffered a lot, the human Mara finally came before him and all Mara wanted was Buddha’s soul. So he finally said that, “Yes you want to take my soul, fine you will take it.” So what he did was, he surrendered his soul and then the demon disappeared.

So, when these people come to know all the fears are baseless and they don’t need to fear anything, so after they have realized that the universe that they fear is everything within themselves only. So why do they turn to world life? Why do they start turning towards people? Why do they help people? Why do people follow them? Why do they want to spread this message?

Acharya Prashant: Two questions, One what is the significance of Buddha allowing Mara, Mara you can take as some kind of close relative of Maya, what is the significance of Buddha allowing the Mara to take away his soul? And second, why does a Buddha come back again to the world?

The Buddha is saying, “Take away whatever can be taken away. Take away whatever can be dissociated from me. Take away all that which is not me. And after that I will be left with a certain ‘nothingness’ and that’s what ‘I am’ – a great, silent, pure and beautiful nothingness, so you take away everything. In fact, unless you take it away these things will  keep bothering me – my name, memories, my possessions, my knowledge; you must take all of these away.  This is what you are after, I welcome you to loot me.”

Read more

A Krishna is not shy of declaring his divinity

“While doing your duty, let me tell you, never bring in any of the attitudes of the outer self.

Anger, hate, jealousy, attachment, all pertain to the outer self.”

Lord Krishna (Bhagavad Gita)
Question: Above mentioned lines that Lord Krishna said to Arjuna were meant to motivate him to fight his own elders/relatives. To me, it seems as if Lord Krishna was asking him to be a cold-blooded murderer probably like a lot of criminals these days. Can someone please explain to me the correct meaning and its application in current age?

Acharya Prashant: A similar verse from Gita was raised this Wednesday as well. Krishna, the renegade, seems to be junking all traditional values. Non-violence, democracy, individuality, family, lawfulness- he would have none of these.

What he is teaching Arjuna is scary. Our society is surviving precisely because we (gladly) donot have teachers like Krishna today. A Krishna is extremely dangerous. He will demolish our minds, relationships, families, individualities, just everything.
What is worse, a Krishna will not say that his Father sent him (Jesus), or that his mother speaks through him (Ramakrishna). A Krishna is so arrogant that he says I AM IT, and this is it. No humility this fellow has.
Krishna does not comfort us like the Buddha. Krishna does not say ‘Be your own light’. He does not give us the slightest respect 🙂
Krishna will not go down well with Krishnamurti people as well. Krishna has no problem with authority. Unabashedly, he declares himself to be the absolute authority.
Krishna is not the one for liberals and democrats who sing of equality. He will not debate with us. He will not pretend ‘Sir, we are discussing as friends, equals’. Instead, he says ‘Come, and surrender to Me’.
The climax is when Krishna tells Arjun to leave all religions and be devoted just to him. It is impossible for us to tolerate such certainty, such totality (such dictatorship!)
Here is something: Give up your values!
(Dated: 11/22/2013)

If you can’t dance with a stranger, then you can’t dance

jee.jpg

Question: Last night you said before the Anhad session, that the sound is not coming from the dholak, but is coming from somewhere else. But during Anhad, even this thing was interrupting that, you know, that the sound, it is coming from somewhere else. And it was interrupting at that moment. Read more

Beware the man who thinks he understands

Question: In a recent discourse, one listener asked you about committing foul acts and then saying that even those acts come from the Source, the Truth.

Sir, is not non-doership, understanding, necessitated for this to occur? In other words, could one be unconditional without an understanding of knowing that the Source is the only doer? Read more

Buddha did not attain Enlightenment, Enlightenment attained Buddha

  • Somebody roams around for ten years, twenty years, thirty years, somebody goes to ten masters, twenty masters, and then we are told that there is an event called ‘Enlightenment’. That’s what your story is. How do you know that what you call as ‘Enlightenment’ is the effect of the cause called ‘wandering’ or ‘seeking’ or ‘searching’?
  • When you don’t know anything about Enlightenment, when Enlightenment is something that by its definition cannot be thought of, cannot be conceptualized, cannot be put in images, then how can the Buddha be searching for it?
  • It pleases us greatly, there is deep ego in this assumption, and mankind will hold this assumption close to itself, that God is within my reach. ‘It was not due to His grace, but due to my effort,my effort yields enlightenment.’
  • Enlightenment is returning to the source, and the source is outside all cause-effect. You do not get there by doing something, you do not get there as a result of some saadhana. Twelve years or twelve thousand years, nothing will suffice. How can time lead to the timeless?
  • You do not attain God, you dissolve and all that remains is God. Buddha did not attain Enlightenment, buddha dissolved and all that remained was Enlightenment. That dissolution can happen in a fraction of a second, it is instantaneous, or it may never happen.

20.1

  • Buddha is unique in his store, and so are you. The Buddha has to empty his inventory and it has to be done in its own way, and you too have to do it in your own way. That way may take time or it may not take time. It depends upon your resolve, and it depends upon your wisdom.
  • But always remember that even the urge to be liberated is not yours. Left to yourself, you would never want to be liberated. Even the urge to be liberated is coming from That which you want to attain after liberation.
  • Enlightenment is running after you. And what are you doing? You are running here and there. And what is your excuse? ‘I am chasing Enlightenment!’ Don’t chase the Truth, just stop running away from it. It’s there, it will get you in no time.
  • Then the question that remains is: What is the role of so-called spiritual practices? Techniques do not lead to meditativeness. Techniques arise from meditativeness. How will you know what is the right technique? How will you know? Only in meditativeness you know the right technique. So you start on your journey only after you have already reached the destination.

-Edited for Clarity.

Read the post: Don’t chase the Truth, just stop running away from the Truth | Words Into Silence

Watch the discourse: Don’t chase the Truth, just stop running away from the Truth | YouTube