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

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

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

Questioner 1: What is the starting point?

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

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

What is the solution?

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

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

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

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

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

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

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

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

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

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

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

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

One is visible, one is not.

But both are the same thing.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Acharya Ji:

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

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

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

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

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

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

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

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

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

And I have great trust.

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

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

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

Try.

Let’s see.

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


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

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

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Why is there a strong association with the body? || Acharya Prashant (2018)

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Why is there a strong association with the body

Question: Acharya Ji, as we know that we are not the body, then why there is such a strong association with the body?

Acharya Prashant Ji: You are not the body, who is called Rishabh (the questioner)? The wall, the sky, the woods, who is Rishabh then?

Questioner 1: Acharya Ji, that is what I want to ask, if it is true or not.

Acharya Ji: Then, you cannot start your statement with, “Though I know, I am not the body…..” It’s a false statement, you cannot start off, with that. You ‘are’ the body. Why are we born at all?

To be born, in itself, is such a calamity. Not how to say, “I am not the body.” If you are not the body, then who was born? This is like one of the sermons inside the jail. Even there, they have some educational classes, right? This is all like that. We all are anyway inside a prison, because we are born.

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

Why were you born? Why are you in jail first of all? Now you cannot say that you are not the body. Every instinct of yours, will cry aloud and say, “I am the body.”

So many people are walking in and out of the room. What are they doing outside? Are they doing something that is not related to the body? What are they doing? Everything that they are doing outside, is – bodily.

So, the body goes out to do something bodily. And then, comes in and says, “I am not the body.”

(laughter)

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

And then is a certain detachment from the body.

You cannot just theoretically parrot, “I am not the body.”

“Pass on the cake please. I am not the body.”

(laughter)

We are body. You are a body listening to me. I am body, sipping this tea. These are the bodies, in congregation.

Those who uttered “Naham Deh-asmi(I am not the body),” they had reached there, after paying the fullest price. Have you paid that price? If you haven’t, then how are you saying, “Naham Deh-asmi“? It is not an easy statement to make. Certain things have to be uttered, after making the complete payment.

Questioner 2: Acharya Ji, still we are more than the body.

Acharya Ji: Depends on you, totally. Depends on how you are living.

You obviously can be, much-much more than the body.

‘Can be’ – potentially.

But whether or not, you are much-much more than the body, depends on your choices: how are you living, how are you deciding, how are you eating, working.

Your choices.

Questioner 3: Acharya Ji, why is it important to visit a temple?

Acharya Ji: It has to be seen in the context of, what you otherwise do. The question is not, whether it is important to visit a temple. The question is: if you do not visit the temple, what are you busy doing?

If you are someone, who can constantly be in the inner shrine, then you do not need to visit an external temple.

But, you are not that person.

If you are not in the temple, then you are absorbed in, some non-sense.

Therefore, to wean you away from that non-sense, it is important, that there exists a temple.

Tell me, had you not been here, would you have been as meditative, as you have been in the last one hour? Can you visualise the kind of distractions, that were possible to come to you, had you not been here?

In general, what do you spend your evenings doing? Are you as still usually, as you are right now? Are you? And that is why, this place is important. Not because I am saying something special, but because right now, you are not the corrupted self, that you usually are. Nothing special can ever be said, anyway.

My task is, in some sense, to distract you.

When distractions become a way of life, then spirituality is about, distracting you, away from distractions.

For most of us, distractions are life. Are they not? We can’t even call them ‘dis-tractions’. They are the ‘track’.

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

We are here, so that we are not, I am repeating this, what we normally are.

Our ‘normal’ is very dangerous.

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

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

Watch the session: Why is there a strong association with the body? || Acharya prashant (2018)

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Don’t block the bridge for others || Acharya Prashant (2017)

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Don't block the bridge for others

Question: Acharya Ji, if one is attached to the Teacher, then he blocks the bridge for others.

Acharya Prashant Ji:

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

The Atman might be mortal.

The body of the Teacher, is mortal.

The Truth might be timeless, but the Teacher, as a body, has only definite time.

He uses that time.

And that is the only proper use of anybody’s time – to move into the timeless.

That is the proper use of life, in this dualistic world – to move into that, which is beyond duality.

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

That is the use of his time.

But he has limited time.

To encroach upon his time, to impinge upon his time, is therefore, a greater fault than encroaching upon a so-called normal individual’s time.

The time of the Teacher, is sacred.

The time of the Teacher, is very-very precious.

We use our time, to extend and continue time.

He uses his time, to terminate time.

Terminate time, not only for himself, but for the entire humanity.

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

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

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

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

Hence, you block the bridge for everybody.

Is that clear?

Wasting your own time is bad enough, but worse than wasting your time, is when you start taking the time of the Teacher. That is an even worse thing to do. Every minute of the life of the Teacher is worth centuries. The proof is that, that without the Teacher, it would have taken you centuries, to understand, what he just easily and readily brought to you. His one minute, is not just one minute.

Before you take just one minute of the Teacher’s time, ask yourself, “Is my need really so important, that I must sacrifice the interests of so many people?”

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

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

Don’t block it.

You block it because of fear. You think that the lake is shallow. No, the lake is not shallow. The lake is Total. The lake is Infinite. There would always be enough for you. But when you block the path, yo do not allow the others to drink. And mind you, when you are blocking the path, you too are not drinking from the lake.

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

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

Watch the session: Don’t block the bridge for others || Acharya Prashant (2017)

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Why does one have ego? || Acharya Prashant, on Saint Lalleshwari (2019)

Why does one have ego

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Probing inside, I came

Seeking the moon within me:

Sifting the chaff from the grain.

I went seeking

The like, Alike,

Thou art Narayan.

Thou art Narayan, then,

Why this will-o-wisp.

~ Saint Lalleshwari

Question: Acharya Ji, why do I  have ego?

Acharya Prashant Ji: Do not ask, “Why does the will-o-wisp, or the ego, or your personal center still exist?” If you ask, “Why does it exist?,” the answer is: your birth.

It exists because, you do.

When was the ego born?

When ‘I’ was born.

As long as you keep taking yourself, as the born one, as the one who took birth one day, and who would die one day, the ego is definitely going to remain. 

So, if Parmeshwari (the questioner) asks that why do ‘I’ have ego, do you see what comes before the ‘ego’?

Listener: ‘I’

Acharya Ji: What is the question? Why do ‘I’ have the ego? ‘I’ doesn’t even need to have the ego. The ‘I’, is the ego. Till there is Parmeshwari, there is bound to remain the ego.

Don’t you see what ‘Parmeshwari (the questioner)’ means? A body that is separate from the universe. That is ego – as someone who is localised, temporally, and spatially. Parmeshwari is in this hall at Twelve noon. Had she been the Truth, she would have continued, wherever she was. But at 3 p.m., she would be at the banks of river Ganga, not here.  So she is localized. She is localized. Similarly, spatially. At Twelve noon, because she is here, so cannot be at the banks of Ganga.

This is what is ego – a thing of time and space.

A thing that is severely limited by time and space.

And therefore suffers.

And is therefore debilitated.

Even if you want to, you cannot be at the banks, at this very time. And that you see, is at the center of a lot of your suffering. Were you not limited in time, you would have immediately gone back to the past and corrected it. But you are limited in time.

If you are here, you can neither be in the past, nor in the future. If you were not limited in space, then you would have controlled the entire universe, by being present wherever you wanted to. Or maybe by being present everywhere in the universe, and therefore, being the universe itself. But you cannot do that. And therefore, you suffer.

Do you now see what desire is? All your desires are limited to time and space. You could also say that, all your desires are related to your limitations in time and space. All your desires are related to your limitations in time and space. 

Had you not been limited, what would have you desired? If you are the entire universe, at all times, what is left to desire? Therefore, as long as, there is ‘this(the body)’ there would remain the will-o-wisp.

Now you have to see, what do you want to do, with this necessary limitation. That’s the human condition, you know. This necessary, this inevitable limitation. That is why, those who have known, the saints, they have said, that it was not the great thing that happened to you – the human birth.  But now that it has occurred, you better make the best use of it.

But it would have been far-far better, had you never really been born. Now that you are born, strive to come out of this incessant cycle of birth, and re-birth, and death. In fact,  that’s what is liberation. That’s how the orient has known liberation – liberation from the cycle of birth, re-birth, and death.

Because the moment you are born, that is born, from which you seek liberation.

The moment you are born, you are born along with that, from which you seek liberation.

So, why be born at all?

Listener: But we have taken birth now.

Acharya Ji: Yes, so now you better use it to the fullest. Live in a way, that is directed towards freedom. And it is equally, rather much more possible, to live in a way, that strengthens your bondages.

Hence, be cautious.


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

Watch the session:  Why does one have ego? || Acharya Prashant, on Saint Lalleshwari (2019)


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Market, Money, Food, and Liberation || Acharya Prashant (2019)

Market, Money, Food and Liberation

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Question: Acharya Ji, which are the industries I should invest my money in?

Acharya Prashant Ji: There are two industries those are not going to fail. First one, that thrives on kids. Second, that thrives on sickness. And the two are one. The school industry is never going to starve, and they will always make very big bucks. What else do we earn for? To pay to the schools. And the hospital industry is always going to prosper, and they will make very big bucks. What have we earned for? To pay to the hospitals.

You can avoid spending anywhere else, but these two places, you will not only spend, you will always overspend – kids education, and health.

And it should be obvious to you, that these both have to do, with your deepest vrittis (latent tendencies). We began this evening, talking of what this Prakriti rely on. It relies on continuation of this body, and procreation. This body should continue, and more bodies should keep coming. So, these two are also the two ways, to loot away your hard earned money.

I recently found out, the apparels of a fully grown-up man, are only as expensive as apparels of a two-month old. If you purchase something for yourself, for two-thousand rupees, and that thing is this big, size forty-four, rest assured, if you buy something for your infant who is one month old, that too will cost equally the same.

Look at the margins. And you will not be able to question it. It’s a matter of love, you know. Don’t you love your child? Can you question the fees that the schools charge you? It’s preposterous.

Listener: It’s a matter of pride now-a-days, to say that our kid’s fees is higher than the fees of your kid.

Acharya Ji: You are being looted in broad daylight, in the name of your kid’s fees. And you will accept it, even if you happen to be the intellectually strongest person in the world. The fellow is IQ 140, emerging from the best institute of the world, a post-graduate in Astrophysics. But the moment he gets a kid, he can be looted in broad daylight. And he won’t be able to resist it. Because he is hitting you, where it hurts the most.

You might be very, very smart, but you can still be looted, because now you have a kid. Same with the doctor. It doesn’t matter who you are. If he says, “Twenty lakhs,” twenty-lakhs is ‘twenty-lakhs’. You don’t argue with him.

It’s actually not the doctor, it’s the hospital. Just as it’s not the teacher, it’s the school. If the hospital says, “Twenty lakhs,” it is twenty lakhs. It’s all spiritual, if you can see.

This is what tells you, how Prakriti fails you. Man gets attached to continuation, and in the name of continuation, man is robbed-off the precious resources, that should have gone towards his liberation.

Your precious resources, that should have been invested towards your liberation, rather go towards your, continuation.

To hell with such continuation.

I don’t even have an insurance. I have no medi-claim. I am very clear, the day she comes and says, “I have to take you away,” I will say, “Why wait? I don’t even have to pack up. Come, let’s go! I am done.” I neither have life-insurance, nor medical insurance.

For my small medical needs, I have enough. And if a giant medical need comes up, I will not meet that need. I will not allow Prakriti, to rob me, of my real occupation.

My real work is not to save, for the furtherance of my physical life.

My real work is: this.

My real work is not to fill, and bloat my bank account, for the sake of my physical security, and physical continuation.

My real work is – liberation. My liberation, your liberation.

I must work for that.

Getting it?

Listener: There is no point in living on, if you cannot live for liberation.

Acharya ji: Wonderful! There is no point in living on, even for one day more, if liberation is no more possible, or if you have no desire for liberation. Kabir Saheb has put it so succinctly, in so many verses. “Jaa tan prem na sanchare, so tan jaan masaan. Jaise khaal luhaar kii, saans letu bin praan.” (If you do not have love for Him, then your body is just a graveyard. You are breathing, but you are really not alive).”

Life should either be a great rhapsody in love, or otherwise it is just a spell of irritating noise. Who wants to tolerate it? There is no valor, or pride, in continuing to live. Finish -off your work, and retire. Go away! Go to sleep. 

There is no great virtue in living for a hundred years, and living like a maggot. Turtles, crocodiles, they all live longer than men. So what? 

Question: Acharya Ji, does poor food habit become an obstacle in the path of liberation?

Acharya Ji: In general, you eat badly, only when only food starts becoming meaningful to you. The body knows it’s food. Does it not? Do you have to teach the cow to take grass, and not flesh? Do you see any animal species, that needs to be tutored on the topic of food? Monkeys, mosquitoes, they all know the kind of food that is right for them. Why does this question become pertinent for ‘man’? Because man identifies himself with, just about everything.

Man is different from mosquitoes, in the sense, that man has more heightened desire for liberation. So he searches for liberation, everywhere. Even in paani-puri, he searches for – liberation. In titillation of taste buds, he assumes liberation.

If paani-puri becomes liberation for you, then your kidney will complain. So, rather than regulating your food habits, you should rather ask the question: Who am I? Once you know, that you are the one who can never be satisfied through paani-puri, you will lose all fascination for paani-puri. You don’t need to be tutored on what to eat, and what not to eat. All that is largely useless. 

Why do you get attracted to mithai, or pizza?

Listener: Because of desire.

Acharya ji: And desire is really for?

Listener: Liberation.

Acharya ji: And that has to be realised. “That that which I really want, will not come to me, through mithai.” And then mithai will lose its charm.

Listener: That is known, but for now instant gratification is demanded.

Acharya ji: That you have to remember, at that moment. As you said that, one has to be constantly reminded. That is why ‘ing’ is needed. You will have to create mechanisms, that will keep constantly reminding you.

Have somebody by your side, who shouts into your ears, right when you are about to pop in the next puri. This is not That. That’s the mantra that you need. What?

Listeners: This is not That.

Acharya ji: This is not That. So, you will just spoil the body, and get nothing in return.

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

Watch the session:  Market, Money, Food, and Liberation || Acharya Prashant (2019)


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The only solution to Climate Change || Acharya Prashant (2018)

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

Acharya Prashant: We all know, that the biggest threat facing this planet, mankind, today is catastrophic climate change and there are huge international conferences in which all kinds of diverse measures are discussed and then there is a slew of recommendations. Experts, the so-called most intelligent people on the planet, come together and wreck their brains to come up with solutions.

But nobody ever dares to call out the huge elephant in the room, which is, that the simplest solution to the problem of climate change is the control of human population. You don’t need to do anything fancy to check climate change, limit the number of human beings and Earth’s health will be restored very quickly.

Nothing else is needed, the biggest contributor to climate change, rather the only contributor to climate change is human beings and their consumption, quantity multiplied by consumption per head, and both go together. The very occurence of the quantity is because of a desire to consume, so it is not quantity multiplied by consumption, it is quantity squared, quantity multiplied by itself.

Limit the quantity and everything will be alright, quite simply, quite obviously, but nobody ever talks of this obvious step.

I am not merely talking from a position of compassion, you know very well, that if the forests are not there, and the rabbits and lions are not there, you too cannot be there, it’s an existential threat, and the threat is right on our head, it is happening faster than the scientific predictions, the forecasts are being overtaken.


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

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Teach this to today’s generation || Acharya Prashant (2018)

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

Acharya Prashant: Rabbits are merely Prakriti, so they are conditioned to procreate.

If we want this generation to not to procreate what must be taught to them?

That you are not just Prakriti.

This is the education that you need to disseminate.

Rabbits will reproduce because they are just Prakriti and that’s what Prakriti wants, more copies of the rabbit’s DNA; because more copies mean more chances of survival, it is like taking backup of a hard-disk, if there are two copies then chances of survival are double, one copy might get lost, then the other copy survives, and that’s why the rabbits procreate so copiously, so frequently because they are small and defenseless. They know that a lot of the baby rabbits will die, so lot of them are born so that atleast a few will survive, thereby, the species continue to just exist, existence is all that the Prakriti wants.

Teach the kids, Parmeshwari, that they are not just Prakriti.

Teach the boys, and teach the girls, teach them that they donot exist to dance to the tunes of the body and the brain. Teach them that they are not chemicals to react to other chemicals called hormones. Unless you teach them this beyondness, every successive generation would be heavier, bulkier, more numerous and more ignorant than the preceeding one.


Excerpts from a Shabda-Yoga Session. Edited for Clarity.

Watch Full Discourse: Teach this to today’s generation || Acharya Prashant (2018)

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How to recover from a break-up? || Acharya Prashant (2017)

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Question: I am a person, who is very sensitive and emotional and that’s why I easily gets hurt. It’s been two months, since I have a break-up with a guy and I am just not able to move on. It’s affecting me a lot. I didn’t want this to happen even though, I never expected this from him. It has broken me completely from the inside.

I have lost myself, I have lost my mental peace and I feel so lonely and incomplete without him. And it is even more painful, when I see that guy look some other girl. I still want him in my life although, now I know that it is not possible because he has completely moved on. What should I now do, because it’s harming me and my career and my future?

Acharya Prashant: You are saying it has broken you completely from the inside.

No, you are lying.

Had you been completely broken from inside, then there would have been nobody left inside to experience the hurt.

What you call the inside, is just the ego inside. And the ego is the very magical thing. It becomes stronger, when gets hurt. It is not as if it loses its power, when it gets hurt.

The more you hurt it, the more strength it gathers. So, first of all, please understand that you have a lot inside. A lot that has become only more cemented, more solidify after this episode.  Had you been really empty from inside, who would have received the hurt. The arrow hits you, only when you block the arrow. Right?

Otherwise, it goes past you.

What is it within you that is blocking the happening?

You are hurt because you do not like happening. Your resistance is hurting you. An arrow comes to you, you obstruct it with your hand. It is the obstruction that you offer that will pierce your hand. Right?

You do not offer any obstruction to the arrow, the arrow just passes through by. Why are you obstructing the happening?

The fellow has moved on, and the population of the world is 800 crore, he is with another girl, now why are you begging after him? What will you get from him?

Crumps of love?

You want love as donation, charity?

And even if that is given to you, would that satisfy you?

And if you are so dear to you, why was not there much compatibility? Why did break-up happen?

And if you are you, and he is what he is, then won’t the break-up happen again?

You insist on remaining who you are, that is why you are hurt.

You insist on remaining, who you are that is why you want that guy back?

But if you insist to remain, who you are, you won’t be able to retain the guy. Are you prepared to really change? Are you prepared to not to be the one who experience that attraction?

No, that we do not want to do because probably, you have some sweet and happy memories.

So, at least you do not want to be the one who is experiencing all the suffering. All the hard ones. Right? And that is why I have asked this question. You don’t want to be continuously any more in misery. And if you don’t want to be any more in misery, stop being who you are. You have seen the consequence of who you are and still you don’t want to wake-up.

Do you know who you are?

You are the one, who will accept this guy if he comes back to your life.

Do you know, who you are?

You will again have a quarrel with this guy.

Do you know who you are?

You are the one, who will again have a break-up and again who will shed tears, when the guy goes away. You want to remain caught in this cycle.

Please, do not remain caught in this cycle. Guys come and go. There is nobody more important than your own peace.

You do not want a person, so that he may cause you disturbance. When you want a person, you actually want peace and contentment through that person. Don’t you? Or do you invite a person to your life so that he may harass you? Why do you open your doors to somebody?

Because that person promises to be the vehicle of contentment, peace. Right?

You very well know, what you open your doors to. Are you opening your doors to contentment?

Contentment has more value than any relationship. Relationships are a medium, contentment is the end. Relationships are mere mediums. There are like roads, they must lead to contentment. They must contain contentment. If there is no contentment in the relationship, why do you want that relationship?

The quality of your love depends on the quality of your lives. Your love affair cannot be a sublime thing, if your life is mired in littleness. We all want our love affairs to be fairy tales and we don’t look at our lives. We are little bit afraid, desires, ambitious, suspicious. That’s how we live. Now, how can you have a fairy-tale affair?

Who is this lover that you will attract to?

What is the quality of your being?

Who will be attracted to this being?

Please, you look at these pictures (referring to the portraits of Saints hanged on the wall), who would be the woman, these men would attract to them? What would be the quality of relationship? If they were marrying, would they be compatible with any woman on the road?

Think of a Ashtavakra, Nanak, Kabir, a Buddha, a Mahaveer. Some of them were married. Imagine that others were also married. Now think of their spouses. Think of their wives. What kind of a man, a Lalleshwari would have as a husband, she indeed did had a husband could she go around with him?

At the age of 22, she splits.

If you live like a petty one, you will only invite a petty being to your lives. And then there would be more sufferings, more sufferings. What is the point in remaining caught in this cycle?

Elevate yourself.

Transform yourself.

And then see who comes to you, then you will know what love really is.


Watch the session: How to recover from a break-up? || Acharya Prashant (2017)

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The body must live only to express the heart || Acharya Prashant (2018)

To personally meet or connect with Acharya Prashant: click here.heartQuestion: Pranaam, Acharya Ji.

A few days ago, during my usual morning work commute, I was watching your video on mansahar  – flesh consumption, you called that the biggest sin and although I am a vegetarian, my heart cried. My eyes got filled with tears in the middle of the World Trade Center.

My question is how heart can be the pradhan, the prime one always?

Because tears definitely bring peace or sukh. There is no difference between heart and peace. And tears are just one kind of expression of heart.

Acharya Prashant: When one discovers the joy of living by the heart, then the heartfulness reveals itself, expresses itself, in tears as well as laughter. Tears are beautiful, tears are important. Laughter too is not bad. If you can laugh, especially upon yourself, then witnessing has taken over. And if your mind can cry without reason, and inexpressible melancholy can posses you, even in the middle of all your possessions, achievements.

If in the moment of your worldly glory, you can still sense that something extremely important is amiss and your eyes well up in tears, then tears too our beautiful.

It ’s not about tears or laughter. It’s about where they are coming from. There have been saints, who have laughed profusely and they would teach through laughter. And there have been devotees, who have cried a lot. This entire system the whole mind-body apparatus must be a servant. It must be available as a vehicle, it must be available as a conduit, must be available as a servant. The task must be to express the heart, and the body and the mind have their limitations.

The hands can write or paint, the legs can move about, the eyes can see, the eyes can get flooded, the ears can listen. In all ways, in all possible ways, the entire system must serve the Truth. The tongue must talk of the one, who cannot be talked of. The legs must keep carrying you to the right places. The eyes must look at the right objects. The ears must listen attentively. The memory must remember rightly. The intellect must think and analyse rightly. The internal organs, all of them, must perform their internal functions as assigned to them by their prakratik constitution.

And then, the jeev, the individual, is living rightly.

Eyes must really, really see, they must continuously be longing for the Truth and when they look at the false, they must see through it. And that is the function of the eyes. The head must be prepared to bow down, and the spine must be determined to stay erect and the spine must tell the head – you must bow down, only when you meet the right one. Till then, we both stand firm and erect.

Tears are beautiful, but beauty must not remain limited only to tears. Let your entire life be a dance in beauty. Every bit, every moment, every step, every organ, every thought, every word, every touch, every sight, every dream, all must arise from there. The sukh (happiness) that you have talked of is not ordinary sukh. It is the ultimate sukh, it is anand (joy). Ordinary sukh is accompanied by dukh. The sukh you have talked of is the sukh that sometimes Ashtavakra, refers to ‘sukhi bhavo’. He means anand, the eternal truth, eternal happiness.

If happiness can be eternal, then it is joy.


Excerpts from a Shabda-Yoga Session. Edited for Clarity.

Watch Full Discourse: The body must live only to express the heart || Acharya Prashant (2018)

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God-Realisation is a myth || Acharya Prashant (2018)

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Questioner: Pranam, Acharya Ji.

As information, I know that I am not the body and mind. But I still am living as the body and mind. I am too lazy in following any dhyan vidhi. Is it necessary to follow vidhi for that realisation?

Acharya Prashant: You are saying, you want or not want to follow a vidhi for realisation. Realisation of what? God realisation? What would you realise?

Please, I want to be helped.

What do you mean by realisation?

Your life is an open book infront of you, now what more do you want to realise?

Open that book and read. You want to realise the God, God is a paper and the ink. God is nowhere in the story. God is the basis of the story. God is not a character in the story. God is the very producer and the director.

What do you want to realise?

God realisation is a myth.

Nobody can realise god.

All you can realise is the fact of your little life which you refuse to realise because, you are hell-bent upon reaching the heaven. I am totally living as mind and body, let this reverberate in your mind. Let it become a huge explosion. Don’t let yourself forget this, ‘I am living as mind and body’.

‘The body is doing this, I didn’t do this!’

‘It was again the body’

‘Again the body!’

The mind and the body are one, both are prakrati.

Mind, body, thoughts, emotions intuitions, all that can be sensed or experienced or named, are one. You cannot think of prakrati, prakrati is the thought.  Let it constantly keep occurring to you; this is remembrance. You cannot remember God. Remember but this.

What are ideas?

The body-mind.

What is it, your so called understanding?

The body-mind?

What is all that you know about yourself and the universe?

The body mind.

All of this is body, mind. Don’t ask, what lies beyond, just don’t take things in your own dimensions as beyond yourself.

That which lies beyond, is bound to be beyond knowledge. No point asking, what lies beyond. The mistake that you make is that you take things of here and behave as if they belong to the beyond. They don’t.

See, how you treat your emotions with sacredness. Look at the kind of respect you give to tears. See, how you worship your conclusions, and false understanding. Look at the kind of respect, you have for social systems, institutions. You treat them as if they belong to beyond. They don’t. You treat them as if they are unchangeable, you don’t touch them. And if you have taken something as unchangeable, then you have given them the status of the beyond.

Don’t accord the status of beyond to anything.

Everything is dispensable.

Nothing here is irreplaceable or indestructible.

Don’t give it unnecessary respect.

Live in good-humoured contempt towards the world.

And obviously yourself!

Treat yourself as something of a joke.

Look at the seriousness; you accord to yourself, as if you are somebody!  You are not only saying that you are the body-mind. You say something worse than that; you say that you are some ‘body’. And how offended you feel, when your some-bodiness is questioned or hurt.

Live in that.

Realise what is going on, there is nothing else to realise in anyway.

God as you know him or define him does not exist at all. So, forget God.

Look at your eyes and biceps and bones and the world, that’s all.

That’s all is there to realise.


Excerpts from a Shabda-Yoga Session. Edited for Clarity.

Watch Full Discourse: God-Realisation is a myth || Acharya Prashant (2018)

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On Jesus Christ: Why do we want to ‘see’ first and then believe?

Question:

Dear Acharya Ji, Pranam

Thomas had a great doubt about the resurrection of Jesus. Why is it so necessary for us to see first and then believe? Then after seeing we doubt our seeing. How do we rid ourself of this suspicious attitude?

Acharya Prashant: It’s obvious Nimisha. We are people identified with the ‘body’ and the ‘senses.’ So we would believe only that which the senses tell us.

It’s not really necessary for everybody to visually, optically, see first and then believe. Such a thing is necessary only for the man who believes in his eyes. Only the man who believes in the world that he sees with his eyes would want the proof of Godliness admissible through the eyes.

He has already declared that what the eyes are showing to me is True. That’s his belief. That’s his fundamental assertion. What my eyes are showing to me is True.

So, when you would tell him that something is True, obviously he would demand that it would be visible through the eyes.

Isn’t it obvious?

He is saying what the eyes are saying is True. He believes in the body, he believes in the eyes, he believes in the world. Now, you tell Thomas such and such thing has happened. Jesus is back. He would immediately say that if he is back then my eyes should be the proof. I should be able to see him. And not only should I be able to see him, my hands should be able to feel his wounds. Because this is the man who lives by sensory experience.

He says that this is True, it exists (pointing to a glass in his hand) because the skin is offering a proof of its existence. You can feel it via the skin. So even to be certain that Jesus is back, he’s saying that I should be able to verify his existence through my skin.

The one mistake that such doubting Thomas’s make is that they do not see that what they are seeing is not really True. They do not know Trueness. Instead, they have a concept of Trueness which is ‘imperfect.’

Real trueness is time independent.

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Acharya Prashant: Is plunging into sex a method to gain freedom from sex?

Question: Acharya Ji, you have said in a previous session while discussing the attraction towards sex, that one does not need to get entangled even to overcome or suppress. One rather needs to leave sex behind. One should seek that for which one is really eager. All the energy should go in that direction.

One is not rejecting sex, one is just prioritizing correctly. One is saying that the one that has a lower priority must wait because there is something immensely more important that is higher up the priority. That which is higher up the priority is so immense that it would never get completed, never get over. So the one who is waiting for his turn, the one who is lower down the order would just keep waiting.

He would not need to be killed, he would have just been permanently postponed. And she says that, in the same session, Acharya Ji has said “In the subconscious, there is a lot that terrifies you and you try to escape that fear by not trying to know more about it. When you first enter, you will find ‘that’ will scare you but if you stay with it courageously you will meet the one that delivers you from that fear.

If a person doesn’t meet ‘that’, which scares him and how you meet the one that liberates from the fear. Therefore, on your way meet all your imperfections and impurities and it is only after that you will meet the one that purifies, perfects and completes you.

So having quoted these two excerpts from a previous session, the question is, In the context of the pull of Maya and the worldly, here relating to the pull of the sexual energy, does one acknowledge it  and transcend it by focusing on the ‘Ananth’ or God ? or does one drop the defences against Maya, go through the worldly and only then arrive at the door of the Ananth.

Thank you.

Acharya Prashant: So, two excerpts have been quoted and apparently the two excerpts are in contradiction. The first one says that you do not need to get entangled, and the second one says that you need to meet all your fears, all your impurities, all your imperfections head-on.

So the questioner is a little confused and she is asking what to do? Does one seek to cleanse herself or does one need to plunge into her own conditioning? I will repeat the question for you. In the context of the pull of Maya and the worldly, here relating to the pull of the sexual energy, does one acknowledge it and transcend it by focusing on God ? or does one drop the defenses against Maya, go through the worldly and only then arrive at the door of the Ananth?

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Acharya Prashant on Veganism: Vedas and Milk

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Question: Acharya Ji, there are people who quote the Vedas and say “A Hindu is a good Hindu only if he drinks milk from the mother cow.” What is your take on that?

Acharya Prashant: See if you have named the Vedas, what is the central teaching of all the Vedic literature?

If you want to really know what the Vedic teaching is, you will have to go to the Upanishads. The Upanishads are called the “Vedanta”, which means the summit or the climax of Veda. And they go into the reality of man. What is the reality of man? The Upanishads are very forthright and unequivocal about it. They say, “Man is the Truth itself (Aham Brahmasmi).” Nothing else except the Truth. You are the ultimate finality. You are the total.

Now, if this is the position that the Vedic literature takes, then one cannot operate from a point of incompleteness, hollowness or desirousness. A lot of what we do, please see we do just in order to gain fulfillment. We say that the purpose of human Life is progress, don’t we? And we asses a human being according to how much he has been able to progress and contribute to progress.

And what is progress for us?
Knowing more; collecting more.

I’m not trying to unnecessarily be simplistic. Please go into it.

When you know more, when you collect more, is it something that happens only on the outside or does it also affects your self-worth? When you know more, your self-worth rises; when you collect more, again your self-worth rises. The Upanishads say, that your self-worth, that which you are, is any way infinite, you are anyway total. Now, go out and play. You are anyway perfect and complete. Now, do whatever you want to do. But do it from a point of perfection. Do it from a point of completion.

Do not do in order to gain something. Do not do in order to rise.

Act as if you are already there as if you are already complete.

That is what Vedas are all about.

Now, around this center, a lot has been said. Just a whole lot.

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You are born, so that you may totally die

All Karma, all action is for the actor. And if the actor is a desirous actor, then all action just leads to a continuation of the cycle of desire!

When you start from a wrong place, then you cannot reach a right place.

A wrong place is a wrong dimension.

More action will not take you out of action. More effort will not lead to effortlessness. More desires will not lead to desirelessness.

Seeing is effortless. Desiring is an effort.

“Mumukshtva” is realization.

You are born, so that you may totally die.

The purpose of life is total death. That is the only purpose of life.

Immortality is to feel so fulfilled that you are not counting years anymore. You are not asking, am I going to die at 50 or 80? That is ImmortalityWhen you are no more bothered about time, then you are immortal.

When you are looking at the decomposition of compounds, you are actually studying your own decomposition.

Karma is always associated with desire. That is why, to give you pure Karma, Krishna talks of ‘Nishkama Karma’. Karma, without the expectation of Karmaphal. Then you are acting without the actor.

“I” tendency does not differ. “I” tendency is the same. The objects that the “I” tendency gets circumstantially attached to, they differ. And the object that you are currently associated with, guides the next object that you would be associated with. But this craving for association and subsequent association; the tendency to get attached is the same.

Read the complete article: Acharya Prashant: No action can lead to liberation

Acharya Prashant: No action can lead to liberation

Question: Acharya Ji, can you please speak something on Karma (Action) and Karmphal (Fruit of action)?

Acharya Prashant:

All Karma, all action is for the actor.

And if the actor is a desirous actor, then all action just leads to a continuation of the cycle of desire!

You look at your Karma and the Karmphal. Does any Karmphal ever mean a ‘full stop?’ Is any result, ever so very satisfying that it is final? So, Karma and Karmphal are a continuity. They are a cycle and they are a cycle of ignorance. The doer, the actor, behind the Karma keeps feeling that, action will lead to Liberation. Now, action cannot lead to Liberation.

Action emanating from the actor, that is the ego, the “I” tendency, can never lead to Liberation. Because the very beginning is flawed. The beginning itself is ‘loneliness,’ the beginning itself is in ‘incompleteness.’ The results of such beginnings cannot be auspicious.

When you start from a wrong place,

then you cannot reach a right place.

That sounds counterintuitive because we do see this happening in the world, right? You are standing at some undesirable place, and from there, you can reach a desirable place. But in the domain of Truth, there is no interdimensional-ladder.

A wrong place is a wrong dimension.

You will keep moving in that dimension. Starting from a wrong center, a wrong place, you will keep moving in a space that is wrong. In that space, you can travel far and wide. The space of the ‘Ego’ too is an infinite space.

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What is the difference, and the relationship between, the brain and the mind?

Question: What is the difference, and the relationship between, the brain and the mind?
Acharya Prashant: Who is asking this question? You. You are the ego, the incomplete self-principle (I-, I minus). 
 
What is the proof that you, the questioner, are the incomplete self-principle, the ego?
The proof is that you are asking this question. If you were not incomplete, why would you ever ask a question?
 
Fine. Come back to the topic. So, what is the brain?
The brain is the body. Conditioned like any other part of the body. An evolutionary product. Thoughts, feelings, intuitions, impulses, all are conditioned processes of the body. That’s the brain.
 
The brain projects the world. The brain, body, and world are one. So are perceptions, emotions, thoughts etc. All the same. Prakriti.
 
You are the ego. I- (I minus, or the ego) seeks completion. It can attach itself to the body, and then what results is the suffering mind.
 
I- + Brain Body World = Suffering mind (normal mind)
 
I- + That(Good old Brahm) = Peaceful mind (no mind)
 
But the question is far from dissolved:
What is this I-, or ego?
 
Hint: It can not be in the same dimension as Brain-Body-World, because when I- combines with BBW, the result is disastrous. First of Buddha’s noble utterances.

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Who would believe in poor Jesus?

When you follow even without understanding, that is Surrender.

That is what Surrender is. You do not know what the whole thing is about and yet there is something that tells you, to just go along with it.

AP: You have a beautiful body; how will you use it to make people come to you?

L: Display it.

AP: Now look at Mahavir and Lalla. If you want people to listen to you, they must first of all be present in front of you. Why not attract them this way?

Stories have no use, in fact, those stories must be dropped, after a point. After a point, if you are really wise, you will see the foolishness and the falseness of those stories.

L: Why are Miracles added to all the stories?

AP: We need them.

Otherwise, who would believe in poor Jesus.



Read the complete article: Acharya Prashant on a Sufi story: The obvious falseness of our stories


 

Acharya Prashant on a Sufi story: The obvious falseness of our stories

Mojud – The man with the inexplicable life

There was once a man named Mojud. He lived in a town where he had obtained a post as a small official, and it seemed likely that he would end his days as inspector of weights and measures.

One day when he was walking through the gardens of an ancient building near his home, Khidr, the mysterious guide of the Sufis, appeared to him, dressed in shimmering green.

Khidr said, “Man of bright prospects! Leave your work and meet me at the riverside in three days’ time. ” Then he disappeared.

Mojud went to his superior in trepidation and said that he had to leave. Everyone in the town soon heard of this and they said, “Poor Mojud! He has gone mad.” But, as there were many candidates for his job, they soon forgot him.

On the appointed day, Mojud met Khidr, who said to him, “Tear your clothes and throw yourself into the stream. Perhaps someone will save you.”

Mojud did so, even though he wondered if he were mad.

Since he could swim, he did not drown, but drifted a long way before a fisherman hauled him into his boat, saying, “Foolish man! The current is strong.

What are you trying to do?”

Mojud said, “I don’t really know.”

“You are mad,” said the fisherman, “But I will take you into my reed-hut by the river yonder, and we shall see what can be done for you.”

When he discovered that Mojud was well-spoken, he learned from him how to read and write. In exchange, Mojud was given food and helped the fisherman with his work.

After a few months, Khidr again appeared, this time at the foot of Mojud’s bed, and said, “Get up now and leave this fisherman. You will be provided for.”

Mojud immediately quit the hut, dressed as a fisherman, and wandered about until he came to a highway.

As dawn was breaking he saw a farmer on a donkey on his way to market. “Do you seek work?” asked the farmer, “because I need a man to help me bring back some purchases.”

Mojud followed him. He worked for the farmer for nearly two years, by which time he had learned a great deal about agriculture but little else.

One afternoon when he was baling wool, Khidr appeared to him and said, “Leave that work, walk to the city of Mosul, and use your savings to become a skin-merchant.”

Mojud obeyed.

In Mosul he became known as a skin-merchant, never seeing Khidr while he plied his trade for three years.

He had saved quite a large sum of money, and was thinking of buying a house, when Khidr appeared and said, “Give me your money, walk out of this town as far as the distant Samarkand, and work for a grocer there.”

Mojud did so.

Presently he began to show undoubted signs of illumination. He healed the sick, served his fellow men in the shop during his spare time, and his knowledge of the mysteries became deeper and deeper.

Clerics, philosophers and others visited him and asked, “under whom did you study?”

“It is difficult to say,” said Mojud.

His disciples asked, “How did you start your career?”

He said, “As a small official.” “And you gave it up to devote yourself to self-mortification?”

“No, I just gave it up.” They did not understand him.

People approached him to write the story of his life.

“What have you been in your life?” they asked.

“I jumped into a river, became a fisherman, then walked out of his reed-hut in the middle of the night. After that, I became a farmhand. While I was baling wool, I changed and went to Mosul, where I became a skin-merchant. I saved some money there, but gave it away. Then I walked to samarkand where I worked for a grocer. And this is where I am now.”

“But this inexplicable behavior throws no light upon your strange gifts and wonderful examples, ” said the biographers.

“That is so,” said Mojud.

So the biographers constructed for Mojud a wonderful and exciting story: because all saints must have their story, and the story must be in accordance with the appetite of the listener, not with the realities of life.

And nobody is allowed to speak of Khidr directly. That is why this story is not true. It is a representation of a life. This is the real life of one of the greatest Sufis.

~ Idries Shah.

Tales of the Dervishes.

Acharya Prashant: When it comes to you, it is never the output, of anything. It is never part of story. No story can ever explain. Why things happened? Why the real happened? You may as well say, “I climbed a tree, I feel down a tree, I chased a dog, I hopped on to a bus, I ate a fruit, I slapped a stranger and it happened.” That’s the most logical, it can get. This is what happened. Now, real is not happening because of any of these, it just happens. And mind you one is not allowed to talk of Khidr directly. How do you, narrate the role that Khidr has been playing in your life.

Khidr is?

Listener: Truth.

AP: Grace. Yes, Truth, Grace whatever.

And how do you tell someone, how and when Khidr comes to you and what he says? Because even you do not understand. How can others understand?

When you follow even without understanding,

that is Surrender.

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Don’t chase, she is yours

Every method is interference.

The only real method is a method that touches life very-very gently. Has no intention of changing and that intentless observation is. Hence the only method.

Observation alone does not try to do something.

Because that which you will grasp will no more be ordinary.

When an observer is a motivated observer then the observation changes the observed.

Don’t chase, she is yours.

There you just know. Either you just know or you do not know.

Those who will want proof will never know. They may get the proofs but they will never get the way.



Read the complete article: Acharya Prashant on Zen: Observe your daily life – that is the only way

Acharya Prashant on Zen: Observe your daily life – that is the only way

Joshu asked Nansen, “What is the way?”

Nansen answered: ‘Ordinary mind is the way.’

‘Then should we direct ourselves towards it or not? asked Joshu.

Nansen said: ‘If you try to direct yourself toward it, you go away from it.

‘Joshu then continued: ‘If we do not try how can we know it is the way?’

Nansen replied: ‘The way does not belong to knowing or not knowing. Knowing is delusion. Not knowing is blankness. If you really attain to the way of No Doubt it is like the great void, so vast and boundless. How can there be a right and wrong in the way?’ At these words Joshu was enlightened.

ZEN KOAN

(Nansen & Joshu Jushin)

(AD 778-897)

Acharya Prashant: Joshu asked Nansen, “What is the way?” Nansen answered: “Ordinary mind is the way.” Let’s come to the significance of this. When Joshu says, “What is the way?” He is asking about liberation, he is asking a way to liberation, the way to Tao, the way to Freedom, the way to Truth. Nansen says, “Your ordinary mind, that is the way.” Ordinary mind, ordinary actions of the ordinary mind, ordinary life of the ordinary mind that alone is the way, that’s the only method.

Observing the daily ordinary actions of the mind that is the only way. Observing it as an impartial observer. There is no other method that is going to work because all other methods are ‘isolations.’ The method does something to life. The method excludes life the methods works only upon apart and time of life. The method does not encompass ‘total life.’ The methods says, “block two hours of life for the method, or create a particular situation in life in which the method can be applied. The only method that is all-encompassing is ‘life itself.’

Observe life ‘totally’ as it is happening. Do not do anything to life because if you do something to life then you have changed life. Observation alone does not change life, does not interfere with life. All other methods interfere with that which you are going to observe and hence, will change that you are going to observe and hence your observation will be?

Listener: Changed.

AP: Are you getting it? If you want, for example, to observe your Heart and you tear open the body to reach the Heart in the process you kill the body. What will you observe? You will observe, but what will you observe? You would have changed the very thing that you wanted to observe, that is the problem with methods.

Every method is an interference.

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