What have you gained at PAF?

I didn’t know that a day would come that will push me out to be on my own and that I would stumble upon somewhere which will bring me closer to the Self and let me fly with the wings of freedom…

Many ask me: What have you gained at PAF?

I can answer this only in terms of what all I lost!

  • I lost weight… and became healthy; became light. The weight of accumulation of concepts that was lowering me down. 
  • I lost relatives… as I came to know how to relate to everything around—the trees, the tiny animals and the people whom I called relatives, that too with real understanding.
  • I forgot that patterned dance… as I came to know the taste of Real dancing. From childhood, I was not allowed to learn dancing because of moral reasons, but I wanted to. It got suppressed. But in one of the camps, I was introduced to Anhad Kriya (a practice found by Acharya Ji, with fellow seekers dancing to the beat of the Dholak under the moon) On that day, the moon was above my head, and I danced madly to the beats of the Dholak by the river side. I cried that night. Something melted along with the suppression. 
  • I lost fear… a few years ago, I would leave sessions in the evening early out of fear that I would have to go alone at night. And now, that thought just do not arise.
  • I lost hesitation… I was never able to talk to strangers without hesitation. My hands and legs would tremble before authorities. Never knew how to speak to people. Now, with Acharya Ji’s words in practice, I have been taking lectures at colleges, spreading my learnings at the canopies and inviting people to this transformation that I have gone through. 
  • I lost politeness… in the pretext of a polite person, I saw how violent I was with myself and others, and this realization, under the light of the teachings of Acharya Ji, I came to know what it is to be really friendly. And now I have better and more understandable relationships. 

“When you are with right Guru, the whole existence itself is the Guru.”

 Acharya Prashant

 

The dog that travelled more than 15 km just because I hugged him for a while chose me to be his student. The way he made me walk with him and run is unforgettable. He was compassionate. I still remember how he went ahead and reached the camp before, and rested in Acharya Ji’s lap, and then sat beside Him in the session.

That day, the moon overhead became the GURU in his presence. The river with its flow taught me something.

Every butterfly I see, every flower that blooms, the tiny animal that I come across and every face I encounter, the breeze that blows gently on a sunny afternoon, the noise I hear amidst heavy traffic, the garbage I see around with the mighty bull that stands in it without being affected, all became Guru.

There is nothing but gratitude.

Thank you.

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The sound of one hand clapping

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Question: Sir, ‘The sound of one hand clapping’. Please explain the Koan.

Acharya Prashant: All our life, only that has happened to us, which has a cause and an effect. All our life, only that has happened to us, which is dualistic. When the Zen Master is saying that, “Go and listen to the sound of one hand clapping”, he is challenging you. He is saying that “Now, for once, can anything happen in your life which is un-caused, which is non-dual?” Read more

You think that there is going to be an end to the suffering, don’t you?

You think that there is going to be an end to the suffering, don’t you?

You call it by various names. You call it the achievement of your dreams, the religious man calls it enlightenment, the material man calls it achievement. But be it the material man or the spiritual man, everywhere there is a target to be realized; the material man says a billion dollars, the spiritual man or the religious man says enlightenment, moksh, nirvana.

Both of them have some target. When you have that mental image then suffering becomes unbearable. First of all realize that there is never going to be any end to all this. This is life!

This is life when you are twenty and this will be life when you will be eighty. Get rid-off of all your dreams, all the utopia that you have raised. This is life, and I am not saying this as a statement of disgust or resignation.

There is a difference between resignation and surrender. I am saying this as a statement of deep surrender, ‘I am the great totality of it all and the great totality is expressing itself in a limited way through me. And where there is limitation there is going to be suffering in this way or that way. Why complain against it? Why? And if there is no suffering, then I am not a man! I am not a man.

It is a part of your humaneness.


An excerpt from the article, ‘Even when you are lost, you are already Home

View the session at: Even when you are lost, you are already Home | YouTube

Related Articles:

You are doomed to meet the Guru; you cannot escape Him

The Teacher offers unsolicited support when you do not feel any need for that support. Then you get used to that support.

Then the Teacher takes it away. You are in tears and you declare him insensitive and undependable.”How dare he break the pot he himself so lovingly made?”, you shout.

You walk away from in rage and despondency, and stumble.

And he supports, yet again. In another form, in another name.

You are doomed to meet the Guru. You cannot escape him. He will support you despite your ingratitude and break you despite your gratefulness.

He is You.

Acharya Prashant

(Oct 14, 2012)


 

The subject does not ‘see’ as such. Seeing is always in details, in naamroop, and hence limited and fragmented.

Seeing is the function of the mind. The mind sees, gives names, relates events and forms meanings. Such seeing is nothing but perception.

The Subject merely ILLUMINATES.

In this illumination, the mind sees.

Eg, the Sun illuminates and your eye sees. The Sun has no distinction for details; the eye and mind form divisions and give meanings. Even though all these meanings are unreal, yet the very fact that your eye can see is a certain proof that a grand source of illumination is present.

Once again, the false is the only proof of the true.

Acharya Prashant

(Oct 14, 2012)


 

One of the clearest indicators of the quality of your existence is the quality of your love. You can only love the small, the stunted, the sick.

If ever a healthy one crosses your way, what will you do? You will hide afraid of him, you will bow to him, you will hate him, you will kneel and be awestruck, you will sing his virtues and kill him. But do you think you can ever love him? NEVER. It is beyond you to love the really lovable.

Acharya Prashant

(Oct 16, 2012)


 

Realization is always a by-product. By chance, by Grace, Serendipity.

Who can plan for it and achieve it? Can one even desire for it, when one does not know it? All our desires are for something else.

Realization comes as a by-product, undesired, unwanted. The self wholeheartedly wants rubbish, and imagine its embarrassment when it instead finds realization!

Hence the Ahobhaav.

Acharya Prashant

(Oct 17, 2012)


 

The Scriptures are all piratical documents. Their reader must be able to live upto life and its challenges.

The scriptures and their wisdom are not meant to be used as tools of winning some petty academic debate. It is meant to make you a winner in the big game of day-to-day life.

The Intelligent one lives life fully. He is the only one who does.

May you be the conqueror of self and the ruler of sansaar!

Acharya Prashant

(Oct 18, 2012)

There is nothing called as ‘my’ desire

  • If you have a thousand rupees, you are careful about investing it. Are you careful about investing your life? ‘Where am I investing my life? Why am I investing my life?’
  • Won’t you like to examine using your own intelligence that ‘what is this running behind achievement all about’?
  • Achievement is aim’. You set up an aim, and when you get that aim then you call it as ‘achievement’.
  • Aim is a desire. You call it, ‘my’ aim. Isn’t that so? You call it, ‘my’ aim, ‘my’ target, ‘my’ desire, ‘my’ goal. That is what you call it. Right?
  • What you are calling as your desire is a result of circumstances. Had the circumstances been different, the desires would have been different.
  • You do not have your ‘own’ desires. That totally depends on your circumstances. You may keep calling it as ‘my’ desire but there is no ‘myness’ in it.
  • Do you see this fact that your desires are a product of your circumstances? Do the circumstances exist within you or outside of you?
  • So, all your desires come from outside. There is nothing called as ‘my’ desire.

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-Edited for clarity.

Read the post: The delusion called achievement | Words Into Silence

Watch the session: The delusion called achievement | YouTube

You appear by the will of existence, so just abide by the will of existence

Questioner:  It is said, “You have what you need utmost”, so why do we try to ignore some situations?

Speaker: You are sprouting forth from existence. You are the existence’s will. You are the desire of the existence to express itself. You have done nothing in your expression, right? That you are there. That ‘you are there’, is not at all your doing. Existence has decided that you ought to be there, and a shape, a form will be there. Right? Existence is the doer and let existence be the doer. If existence is doing you, if existence is doing you, let existence itself provide for what you need. Because You are not ‘you’. Who are You? You are then existence, right? You are the work of existence. Existence is bringing you forth. If existence is bringing you forth, if actually you have no being apart from existence, then let existence provide for you, why do you bother so much? If you can spring up from nothing, if you can rise from the soil, let the soil provide for you. It was the soil’s decision that you will come forth from it, let the soil carry forward its decision. Read more

Unconditional love is a fierce commitment to reject all but the One

Speaker: Anshu’s question, all humans and living body are confined by the needs of the body, isn’t it then too much to ask for unconditional love? For those, who hurt you, when actually you are deeply affected by that hurt, how can practically one take all the hurt, criticism, pain from others, and yet love them unconditionally? Can this be real and achievable?

Anshu, we have all experienced the excitement, the euphoria, the bliss, of the so called ordinary love, mortal love, ishq-e-majazi; and it’s wonderful. It’s just that it depends on ‘somebody’ for its being. It has a particular reason for its existence; that reason most often is  one particular person. There is a particular person in life, and usually of the opposite gender, so there is one particular person, and the presence of that person has opened some doors for me, it has brought the mind to a particular condition; that is our ordinary love, what we call as conditional love. Read more

On Upanishad: The secret of the Rishi

Question: Sir, the very fact that the Rishi said, “Naham Kalasya”, probably, he could also have had an occasion where Koham started. When he started asking Koham, only then this process of negation started. So, how to explain this process?

Speaker: How did the Rishi come to that? That’s what you are asking?

Listener: Yes.

Speaker: It’s hurt, nothing else. It’s hurt. Life hurts all of us, does it not? Anybody here who has not been hurt? Anybody here who is not carrying wounds?

Listener: Several times.

Speaker: Several times. Right? In fact, every day, daily. The ego is a wound, a wound that doesn’t heal. A festering sore. Is it not? Is it not? Most of us learn to live with the perpetual sense of hurt. Most of us become numb towards our hurt. We say, “This is life, this has to be accepted.” And that’s what we also teach to our children. The Rishi is one who says, “No, life was not meant to be suffering.” He says, “No, I do not believe that I was born to face hurt, to bleed, to tremble in fear, to be suspicious, to be struggling in doubt.” He says, “No! No! No! I do not like this!” Like kids who stamp their feet. “I do not like this candy.” Seen kids like that? The Rishi resembles those kids so much. “No! No! No! No! No! This is not my nature! This cannot be life! This cannot be life!” And then he says, “What else is there? Only this is there? I must know, why is it the way it appears to be. Why does it hurt? More importantly, who is it that gets hurt all the time?” He asks him out, he dares him to show his face. He says, “You are always hurt, you are always feeling bad, who are you? Show your face! Reveal your identity.” And that is Koham. That is Koham. Without being a little disassociated from Aham, you cannot ask Koham.

He’s asking, “Who is this?” and because this ‘this’ is so proximate to ‘I‘, he’s asking, “Koham?” Again, again, again he asks, “Again you are hurt, again mistaken, again defeated, another error, another humiliation, more tears; why? why? Who are you? Who am I?

That which sparks the process in the Rishi, which can be called ‘process’ only as long as you are the hurt entity, later on you surely say, “No, it was not a process.” But that which sparks the ‘process’ is available to all of us. It is life itself.

Life with all its movements, excitements, ups and downs – something brushes you, and then goes past you; you are attracted to somebody, somebody appears pleasant, somebody insults you, there are achievements, there are failures. The Rishi says, “What is all this happening? I trust somebody and nobody appears to be worthy of trust. He hurts me and the one who hurts me is himself hurt.” He is asking, “Is there is something that is truly trustworthy, is there something which is not a cause of pain?”

That is spirituality – that is so intimately intermeshed with life.

To live life honestly is to be Spiritual. Nothing else is Spirituality. Rituals, traditions, reading of scriptures – no, not all this. To be sensitive to yourself, to really go into the stuff of your own mind, that is what it means to be Spiritual.

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Listener: Sir, it seems that something has taken the Rishi there, to the place where he can enquire and wonder about what he is really supposed to do. What is the reason behind this?

Speaker: Has something really taken him there? We compared the Rishi to a child, now is that example not a revealing one? Has the child been ‘taken’ somewhere or have we been taken somewhere? And if the Rishi is similar to the child, then has the Rishi been taken to some ‘special position’ or are we the ones who have been taken somewhere?

The Rishi has not been taken somewhere, he is where he is – in the childlike stage, he is innocent. If he sees X, he says, “X”, if he sees Y, he says, “Y”, Z is Z for him. For us, X is not X. For us, X is gulab jamun, Y is not Y, Y is sweetheart, yes? And what is Z? Z is God.

So he has not been taken anywhere, he is standing where we were, at least as a child. We have been taken somewhere. We have covered a lot of distance, we have covered a lot of distance from our center. We have covered a lot of distance from our nature. And because we have covered a lot of distance, let this distance itself become the tool. See, how far you have come, and see that you do not really like this distance.

Let us please drop the notion that the Rishi is special. He is not. We are special. Can we please drop our extraordinary specialities? Somebody likes to put a ‘Dr.’ in front of his name. Aha! Somebody is so proud of his knowledge – special. Somebody looks pretty – special. Somebody has a fit body. Somebody is so smart. Somebody is entitled because of a relationship – special. The Rishi is not special; ordinary, very ordinary. Very-very ordinary, like the child.


Excerpts from the session at Aurobindo Ashram, Delhi. Edited for Clarity.

Watch the session at: On Upanishad: The secret of the Rishi


Further Reading:

Book of Myths

myth-for-blogThis is the most challenging book one can ever come across. It will questions all the popular beliefs one harbours. Never imposing itself on the reader, at the same time the book facilities a thorough enquiry of popular knowledge which is blindly accepted as an obvious fact. It demolishes our so called holy concepts.

If you are someone who has read anything on self-help or on spirituality this book is a must for cleaning of spiritual information.

Paperback: https://goo.gl/VVD8Yg

Kindle: https://goo.gl/VsIucH

 

Joy – absolute happiness – is possible

Question: Sir, what is happiness? And what is the relation between happiness and Joy?

Speaker:  Whatever pleases the mind, whatever the mind likes, is called happiness for the mind. Simple, whatever pleases the mind is happiness. Whatever means whatever, could be anything. There are no complexities in this. Whatever the mind likes, is its happiness.

Obviously the question of liking something, being attracted towards something, arises only when there is a feeling of incompletion. The greater is the feeling of incompletion the stronger is the like. The stronger is the like, the more happy we are. That is the entire game of liking and disliking. The more is your suffering, the deeper is your incompletion and the greater is the intensity of your likes. You will be a very passionate man. Eager to achieve happiness. Let us just call that as the ‘plane of duality’ in which the mind usually operates. Read more

Why you have come to this Campus? || Acharya Prashant (2012)

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


Speaker:  If somebody asks, “Tell me about yourself”, then how will you talk in the language of ‘We’? You see, this is what it is. I do not know myself and I claim to know everybody else as well.  It is already dangerous to claim self-knowledge, and I am claiming knowledge of others as well. Yes, so ‘I’…?

Listener 1: But Sir, I am not getting you actually.

Speaker: “I am not getting you”, right? Not “We are not getting you”. What did you say? “I am not getting you”. Correct? So, ‘I’! Yes?

Listener 1: Sir, I was saying, up to now, it was just a growth. But now I am here for development. Growth plus progress.

Speaker: Alright Sir. Now how do you differentiate between growth, progress and development?

Listener 1: Sir, according to me growth + progress = development.

Speaker: What is growth? What is progress? When you say X + Y = Z, you must first know ‘X’ and ‘Y’ in order to come to ‘Z’. What is growth? What is progress?

Listener 1: Growth is just increase in size and when some progress is included in that, it becomes development.

Speaker: When some…?

Listener 1: Progress is added to it.

Speaker: What is progress?

Listener 1: Progress means enhancing your views, observations and all the things.

Speaker: When you say increase in size, increase in whose size? Your body’s size. Is that what an educational institution is for? What do you mean by increase in size?

Listener 1: Sir, knowledge, mindset. It is a part of development.

Speaker: Growth. Let’s first focus on one thing. What do you mean by growth? We will then come to progress so that we can come to development. What is growth?

Listener 1: Simply as you have told that…

Speaker: Why should what I have told? I am nobody.

Listener 1: You were saying one thing…

Speaker: (Interrupting) You tell me, what do you mean by growth because it is your life, not mine. Right? It is your life. Not mine. So you tell me, what do you mean by growth.

Read more

The Spontaneous Dance of Intelligence

Question: Sir, does Intelligence leads to disorder?

Speaker: (Picking up a bottle which is one-quarter full of water and three-quarter empty) Let’s consider, does this bottle has water?

Student: Yes Sir.

Speaker: You see this quantity of water? Can you just estimate the number of molecules in it? Not very difficult at all. If I tell you that this weighs around 50 grams, you can easily calculate the number of H2O molecules in it. Matter of a minute. Now, it may appear to be still, if you don’t disturb it then it appears still but what actually is going on within?

Students:– Random motion

Speaker: Random Brownian motion. What are the molecules all doing? Read more

A life free of incompleteness and inferiority

Question: Sir, we have learned that we should not have ego, as it is conditioning. Ego arises because I feel incomplete within. But to fill this incompleteness is what I want in life. It gives me satisfaction in life. So, shouldn’t we be egoistic?

Speaker: What exactly is the logic? That we should be egoistic so that we continue feeling incomplete? Is that the argument?

Questioner: No sir. If ego is giving us completeness, shouldn’t we have an ego?

Speaker: It’s like saying that disease is giving me health. Is ego giving you completeness? Or is ego itself a continuous feeling of being unwell, of being incomplete and lacking and small and unworthy? How can a feeling of unworthiness give you worthiness? How can a feeling of incompleteness give you completeness?

Read more

Work-Life Integration-2 || Acharya Prashant (2012)

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


Speaker: There is no question of failure unless I decide that failures constitute success. Now, for example – if you had come here thinking that spending an hour over here would be fruitful if I say a few kind of things, then you may find this event to be successful or failure against the benchmark that you have already set i.e. “my goal is to go there and gather this kind of information”.

Now you can say that “I have failed because I wanted this and this did not happen. I wanted ‘A’ and ‘A’ did not materialize”. But there may be another kind of individual present over here who did not come here out of expectations, who has just come here and is listening. Now there is no question of success or failure for that person.

Failure is only against the backdrop of a pre-existing desire. And none of your desires is yours. So, how can the failure be yours? Your problem is – your success is not yours; even failure is not yours. So, before you jump into these words- ‘my success’, ‘my failure’, ‘my goals’, ‘my ambition’, find out how much of ‘my’ is there in any of these. Find that out.

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Running the same circle again and again will not take you beyond the circle

Question: Sir, there is a common notion that if I go about consuming things, then there would be a time when I will see the uselessness of these things. And ultimately this would help me to go to the other center, the immensity. I have a strong belief in that, though I do not know whether I am right or wrong. Would you please shed some light on this?

Speaker: The man who is rushing towards his fiftieth round of consumption, is he in any way different from the man who is rushing towards his five hundredth round, and the man who is rushing towards his first round?

Listener 1: Not much, except that he will be more experienced.

ObjectSpeaker: That experience means nothing. The forty-nine times have given him nothing. That is why he is rushing the fiftieth time. The man, who is rushing the five-hundredth time, is again standing at the very same level, because four hundred and ninety-nine times he has failed. That is why he is rushing the five-hundredth time.

Listener 1: Yes.

Speaker: You know, there is breathing, that happens continuously. It has a utilitarian role. You breathe, but you never think that breathing will give you contentment. So you can continue to have an ‘experience’ of breathing, right?

And it has to happen continuously, mechanically, thousands of times, millions of times, right? But with your experience, your approach is different. You do not enter into your experience in the same way as you breathe. With experience, there is a mental component involved.

Breathing happens without mentation. You are not thinking about breathing. Or are you? You are not placing any hopes on your breath. Or are you? Nobody ‘hopes’ anything from the next breath, or do you? Do you ever think that, “With the next breath, I will be taking in God”? Or do you? Or, “With my next exhale, I would be shutting out, all my suffering.” You never say that.

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Externally you may be comparable but Essentially you are beyond comparison

Question: Sir, why is comparison required for growth and what is the real meaning of comparison?

Speaker: Why is comparison required for growth and what is the real meaning of comparison. As we look at the world, all we see is things, objects, materials, and everything that we see with our eyes or think of with our mind has a definite shape, size and other characteristics. Right? It is limited. And whatever is limited, can be expressed as a number. Whatever you see around yourself can always be expressed as a number. Look around, you have this pillar.(Points out to a pillar in the room) This pillar will have a definite height, and a width, and a breath, and the color of the paint has a definite wavelength, right? And there is a definite strength of the pillar? And all of these things can be denoted through a number. Can they not be? You are sitting here and breathing and there is the air, and the air has a particular density, and the density can be expressed as a…?

Listeners: Number.  Read more

Standing still, I move so fast

Unmoving, the One, than the mind is swifter.

The senses fell back as ahead It speeded.

Though standing, It passes all others running.

The air by Its presence supports the waters.

 

It moves and yet It does not move. It is far and also near.

It is found within all this and also outside can appear.

Ishavasya Upanishad (4-5)

Speaker: “Unmoving, the One, than the mind is swifter”, that is swifter than the mind. “The senses fell back as ahead It speeded”, its speed is greater than that of the senses. “Though standing, It passes all others running”, shows no movement yet He passes all those who are displaying any movement. “The air by Its presence supports the waters”. Then, “It moves and yet It does not move. It is far and also near. It is found within all this and also outside can appear”.

So, to say that this, all this (Referring to the world), is not the Truth would not be proper, but also to say that this alone is the Truth, too would not be proper. “It (Truth) is within all this (the World) and outside all this.” This is also how they put it across in Zen – “It is not what it appears but It is also nothing different from it.” All objects arise in It and are due to It but It cannot be objectified. Everything arises in It, due to It and goes back to It but ‘It’ is not a thing. Because It gives birth to everything, so whatever qualities they possess come due to It the One, the Brahm, the Truth. But It is not the sum total of the qualities of any object or all objects taken together. All objects along with their respective qualities of movement, speed, colour, form, whatever qualities there might be, arise from It. So obviously It has the potential for all those qualities, that is why they appear from It. But at the same time those qualities do not account for the potential that It has. So, there is the potential from which all the qualities appear but even if you take all the qualities together, if they could be taken together, still the potential would be left out. So It is within it and also outside it. Getting it? Within it and outside it. No scope is left for any kind of debate here.

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Ego is easily exhausted while compassion provides continuous energy

Question: I want to become more attentive, calmer, and more efficient in my work. It is said that tendencies melt with time, but nothing seems to have changed in me.

Speaker: When you say, “You want to become more efficient, you want to become more attentive, more calm”, is it not something that you demand for yourself ? Something that is in your self-interest? Something that pleases you, furthers your own cause?

You must be able to distinguish between two types of works, two types of activities. When you say that you are doing something in order to ‘fatten your bank balance’ or ‘take care of your family needs’ or ‘gain a particular position in society’ or ‘fulfill your own expectations or the expectations of your friends and acquaintances’, when you work with this objective in mind, then you can have a source of energy, a source of progress that is totally self-centric and this source will serve you well. What you want will be taken care of.  If you want to rise ‘high’ and prove a point to the world, then your own ego and the energies of ambition and comparison can easily provide you with the fuel through which you can rise. In fact, those are the only sources from where you can get the energy to rise. Read more

To go for goals is gloom, to fantasise a future is frustration

Speaker: Shiv Prakash is asking when we fail to achieve our goals, we generally feel nervous; we feel down. A kind of gloom comes upon us. He is saying how to keep positive at that time? You are asking for the impossible. If you have been relentlessly chasing a goal, thinking that it is the most important thing in the world and if it does not turn out as you want it to turn out then it is impossible not to feel frustrated. You have yourself created the situation, the ground, for that.

You have declared to yourself that the most important thing in the world is this particular event and it must happen. And now if the event does not happen, which in most cases won’t because the universe is governed by multiple cause-effects, an entire vast infinite network of cause and effects. Out of these cause and effects, small and large events happen. They do not happen out of your or any other individual’s desire. So the results of any effort are unpredictable. In spite of your best efforts, you will often find that you do not get the desired result. And you will declare that a failure and you will feel very sad. I tried so hard and it did not happen. Read more

A spiritual man is a really ambitious man

Question: Sir, I understand that the work we are doing these days will help us. But, mostly I get the feeling that everyone in Advait has become too ambitious. They say do this, get that done. The office seems so much like a corporate.

Speaker: You do not know ambition; all you know is some petty desires. All that you know is desire for some petty limited sum of money, some possessions, some this and that. Because, ultimately whatever you want is quantifiable, is just a number. Even the highest that you can think of, is just a number.

Real Ambition-1You do not really know ambition. Ambition in its purest form means Immensity. Ambition in its purest form means desiring only the Highest; desiring right till the end of desire; desiring That which will bring a full stop to the desire. I have repeatedly said that the saint is not a renunciate. He is the most ambitious man, he is desiring the Highest. But you have a stereotype. You think that the spiritual mind must have nothing to do; you think that the spiritual mind has no relationship with the world; you think that the spiritual mind simply does not care what is happening around.

The spiritual mind is deeply deeply ambitious. The worldly man, with all his limited cravings, can never really know the ambition of a saint. The worldly man will keep thinking that the saint does not want anything. The fact is that the saint wants That, which is the only thing worth wanting and gets That. The saint wants the highest and gets the highest. The worldly man wants all the worldly things, and does not get even that much.

Read more

What is one’s ultimate goal in life?

Question: How do we understand our ultimate goal?Goalless

Speaker: Your ultimate goal is to come to goalessness.

As you are, you are bound to have goals. I cannot advice you to not to have goals. Because it is impossible for you. It is impractical for you. You will need goals. Given your constitution, your stage in life, the makeup of your mind, you will need goals. And if you must have a goal then the goal must be goalessness.

Till the time you have goals, keep telling yourself- “I am not yet done.” You have reached the goal when you forget everything about goals. You will have goals and if you must have goals then this is the goal to have- “Can I go beyond this goal? Can I really see what this goal is?”

Read more