What is forgiveness? What is compassion? || Acharya Prashant (2019)

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What is forgiveness What is compassion

Question: Dear Acharya Ji, Pranaam! Today I was reading about brain and conditioning. Our brain is affected by moment-to-moment experiences. These experiences, put the brain, in a certain form. And these experiences, also bring about certain deformities, in the brain.

I have some memories of people in my brain, that do not allow me to feel free. I feel a certain uneasiness, when I think about them. What is ‘forgiveness’? What is daya, or ‘compassion’? Kindly show me light on this.

Acharya Prashant Ji: Parmeshwari (the questioner), ‘forgiveness’ is – not having the need to forgive. Forgiveness is – to not having the need to forgive. As long as there is a need to forgive, it means you are still sticking to the small things in the brain. Hurts, distortions, you are still talking about those little things.

You feel offended. Because you feel offended, so the question of forgiving the other person, arises. “Should I forgive? Should I not forgive?”

Real forgiveness is, when you have gone beyond the little things of the brain, and have totally forgotten the hurt.

That which you are calling as ‘permanent distortion in the brain’, is nothing but the attachment of ‘I’ sense, to all the little taints. The distortion does not just stay on. The distortion stays on, because you get attached to it.

It’s like something is staining your cloth, or your skin. Do you know how the stain happens? Something in the cloth, reacts with the spoiling agent, the dirt. Actually, a friendship happens. If I put some grease on this Kurta, the grease is different from the Kurta. They are two different entities. How does it happen that the grease meets the Kurta, and then the grease does not come-off? How did the two, become one?

The two become one, because a bond develops. It’s a chemical bond. Actually, chemistry takes place. They become brother and sister, or friends, or mother and son, or husband and wife. That’s how the cloth gets distorted. That’s how the brain gets distorted. The brain develops a friendship with, non-sense of the past. A chemical bond develops.

On one side of the chemical bond, is the memory of the past. Who is on the other side of the bond? You, the ‘I’. The ‘I’ is getting bonded with, attached with, that memory. The ‘I’ has developed a definition, with respect to that memory. So now, the memory will gain life. It will become a permanent taint on the brain. Otherwise, the memory will just wither down, fall-off, go away.

If some totally non-reactive material, comes to this cloth, would the cloth still get stained? No, because there will be no reaction. Putting any material, whether reactive or non-reactive, comes to a cloth, that is made of a non-reactive material, would the cloth ever get stained?

If my Kurta is made of a material, that cannot react, will the Kurta ever get dirtied or spoiled? No, becaue there will never be any reaction. This Kurta is never going to attach. It doesn’t react. It has no need for company. It does not form any bond with anything.

You have formed bonds, with all the little things here and there – past, future, wherever. How to get rid of those bonds? Let’s go back to Chemistry. Tell me how does the soap function? Because the bond between the cloth and the dirt, is there. Now, how does the soap function? Soap comes, and offers a reaction, an energy, stronger than the energy between the cloth and the dirt.

So, the cloth says, “I do not want the dirt. Where is the soap?” The dirt also wants the same thing. Depends on the type of soap. There are many kinds of soaps. The dirt also says the same thing. “Better than being with the cloth, I want to be with the soap.” So, the bond between the dirt and the cloth, is broken.

Spirituality is disruptive.

Spirituality definitely implies – breaking of bonds.

What else is Freedom? Breaking of bondages.

When you address it fondly, then you call it a ‘bond’.

When you look at it really, then you call it a ‘bondage’.

They are the same.

So, don’t worry about the reaction between the cloth and the dirt. That reaction has already happened. The bond is there. Now you have to bring in the soap and the water. Don’t talk too much about the dirt. Now, move towards the soap. Remember the definition of the ‘soap’. Something so important, so reactive, so full of energy, that it disrupts the existing and ongoing chemistry.

Your ongoing chemistries, have to be disrupted.

Your existing patterns have to be broken, with something, that has higher energy than your current patterns.

That is the only way.

That is real forgiveness.

The stain itself is gone.

In general, when we say, ‘forgiveness’, what do we mean? We mean – ‘the stain is there, and I forgive you for staining me.’ That is very bad kind of forgiveness. You are telling him, “You know, the stain is there. But I forgive you.”

Real forgiveness is, when the stain itself is gone.

Now, the fellow may come to you, and say, “Please forgive me,” and you will say, “For what? The stain itself is not there, there is no problem. You haven’t committed any crime. May be you tried to hurt me, I didn’t get hurt. So, there is no question of forgiveness.”

Similarly, you have asked, “What is daya (mercy), or compassion?” First of all, compassion is not daya (mercy. Compassion is – karuna (Hindi word for ‘compassion’). Daya is – mercy. Very-very different. I have spoken a lot on it.

What is then ‘compassion’? ‘Compassion’ is to see that people are needlessly walking around, in spoiled Kurtas. Compassion is to become a soap-seller.

So, Parmeshwari, when is your laundry coming up?

The fellow comes to you, saying, “Ah! My cloth is spoiled for forever, and ever.” And he is weeping. “My fond Kurta, my fond Kurta, my jhini chadariya (pure blanket), my jhini chadariya, gone. Gone. Totally gone. Jake babul se nazzrein milaaun kaise, ghar jaaun kaise (How do I face my father? How do I go home?). All is gone. Laga chunri mein gaad chupaaun kaise (My pure blanket has been tainted. How do I hide these stains?).”

And he is weeping buckets.

And you know that you have the soap in your pocket. So, with a mighty swag, you are looking at the fellow and saying, “Now, you. Needlessly you are crying. Come over! Just hand over the cloth to me.”

That’s compassion – to not to become a participant in the other’s dirt, and filth, and tears.

Instead, help him out, by cleaning him up.

What is mercy, or daya? “O! It’s too bad. Too bad. Your Kurta is gone. So bad. You know it happened with my cousin also. Just two years back, he lost his Kurta. Here, come over. Weep! My shoulder is there. Kandha (shoulder) is my name.”

When you are very merciful, then your name is Kaandha. When you are very compassionate, then your name is Kaanha(Lord Krishna). Get the difference? Just too many people are Kaandha. When you want to cry, you go to them. If you don’t cry, the relationship is gone.  In Dharamshala, we were talking a lot about agony-aunts. There sole purpose in life, is to help others cry. That is ‘mercy’. A very ugly thing.

Compassion is – to not to weep, but to apply the soap.

You can either weep with others, or you can clean them up.

Decide!

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

Watch the session: What is forgiveness? What is compassion? || Acharya Prashant (2019)

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

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Man is losing religion, and the Earth is losing forests

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

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

Acharya Prashant Ji:

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

And there is a great correlation between the two.

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

Acharya Ji:

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

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

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

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

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Gems from Articles, April’19

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1.

The condition you have come to, is not sudden. It has taken millions of years of evolution, for you to come to this state. It’s a very, very old habit.

It is like dust, that has settled over something, since centuries, millennia, aeons.

Time has brought you to your current condition.

And that which time has given you, takes time to go away.

2.

The one whose dissolution you are talking of, is he the Truth? Obviously he cannot be the Truth. Why would one demand the dissolution of the Truth? Why would one think that the Truth can be dissolved at all?

So you are demanding the dissolution of the one, who is not the Truth. Who is he then? He is a product of time. Truth is not a product of time, and therefore Truth does not bother you. And therefore, you are not demanding the dissolution of Truth.

You are demanding the dissolution of that which is, false.

Now see, now see. You are demanding the dissolution of the false. Just as it is silly to demand the dissolution of Truth, isn’t it equally silly to demand the dissolution of the false?

Truth cannot be dissolved, because Truth is timeless. And false cannot be dissolved, because the false does not exist at all. But surely, you are asking for the false to be dissolved, which means you take the false to be…..Truth.

Because you take the false as Truth, therefore you stumble, and get deceived, and get hurt.

3.

If you identify with the false, is a quick movement into the Truth possible? No. It will take time. ‘Sadhana’ is the way. You will have to be constantly embattled against yourself. And you will have to be constantly engaged with the ones, who appear closer to the Truth. These are the only two ways of ‘saadhana‘. There is no third way.

Fight against yourself, and side with the Saints, both are needed. In fact, just proceeding on one leg of the saadhana, without bothering for the other, is more dangerous than not beginning with saadhana at all. You have to both – fight against yourself, and side with the Saints.

If you side with the Saints, without fighting against yourself, then you will use the Saints, to fatten yourself. And if you fight against yourself, without siding with the Saints, then you will go mad, because you will keep destroying who you are, what you are, without finding anything.

4.

You need to have both – a determination to defeat yourself, and devotion to be with the lovers of Truth.

And both these things take time, because you are firmly convinced that you are a product of time.

Not that time is a necessity in the process.

It’s just that you have declared yourself at a position, that makes time a necessity.

5.

Invest that time in two things: in fighting against yourself,  and in being in the company of Saints and lovers of God, Truth.

6.

It is very difficult to break away from the Truth, and habituated as we are to ourselves, it is probably equally difficult, if not more difficult, to overrule ourselves, and leap directly towards the Truth.

So ours is a funny situation.

Can’t go away, can’t directly come close. And at the same time, we want to tell ourselves, that we are busy and occupied, and doing something constructive. So we start with the merry-go-round, maintaining a safe distance from the center, as if that safety is any less discomfiting, than a total separation from the center that invites us.

This is complexity, and this is dishonesty – the in-between-ness, the safe, middle path. The position, the movement, the locus that convinces us that we are not totally dishonest.

7.

You see, without a love for honesty, there can be nothing called ‘dishonesty’. Obviously, we love that which is real, that which will not deceive us, that which we eagerly want. But in spite of our love, in spite of our deep, and true desire, we still deny ourselves, we defy ourselves.

We defy the command of our own hearts.

8.

Dishonesty is – to not to see what you are seeing, to not to get what you want, not to be what you are, not to live by what you know.

If you don’t know, you cannot be dishonest.

If you don’t love, you cannot be disloyal.

9.

It’s absolutely fantastic, that we know, we want, we love.

And it’s equally tragic, that in spite of, knowing, wanting, loving, we somehow still choose to remain deprived.

Complex!

10.

The more certain you are, that you are approaching the person, with the only intention to show him the light, the easier the process will be.

If the intention is pure, then the process is quicker.

And this empowers you a lot, because now you have something to work upon.

If you just say that the other person does not listen to you, then you are helpless, because you anyway have no control over how the other person thinks, and responds, and reacts, and lives.

But once you know, that the other person’s response, is dependent on purity of your intentions, then that enables and empowers you, because now you can work upon yourself.

And by working on yourself, you can cause a quicker change in the other person.

So work on yourself.

11.

in the mind, there is nothing without a purpose, or a reason.

And as that reason or purpose gains purification, the place of that person in your life, that is your mind, changes. And then, working becomes far easier, with respect to that person.

12.

You have to be absolutely certain, that it is only because of love, and only because of kindness, that you want to bring the light to the other.

13.

The world is a habit, but drugs are a worst habit.

At least when you are free of drugs, then you can look at the facts. Under the influence of drugs, you cannot even know the facts. And I have repeatedly said that – the facts are the door to Truth.

If you do not know even the facts, then you are one step further away from the Truth.

The one who is finding refuge in drugs, is fed up of the usual stuff of consciousness. That is certain.

But, he is taking a very wasteful route.

14.

See, what do most people feel?

They feel a particular type of universe, just because they live in a particular type of consciousness.

They feel the universe, in a particular way, all the time. So, they start taking the universe, as Truth.

After all, what is Truth? That which does not change.

15.

Dedicate your time to something sublime, and then you will not be available to get hurt.

You are hurt. because you are available.

Why are you walking around with free mental space, and spare time?

Be fully dedicated to something worthy, then all these little bruises, and wounds, and rubs, will not bother you.

Life hurts, and wounds, only those who are jobless.

Why are you jobless?

16.

To be born, is to be born into one great job.

What is that job?

The life-long mission of liberation.

You have to be fully employed there. It’s a full-time job, twenty-four hours a day, seven days a week, three sixty five days a year.

But you do not do justice to real occupation, you steal time.

And then your punishment is, that the world will hurt you.

Your theft costs you very dearly.

17.

Be fully consumed in the one, great, divine mission.

Otherwise, life will beat you down, very badly.

You have been entrusted with time, not so that you while it away.

You have been entrusted with your fifty, or eighty years, so that you make the best use of every second. Your time is not your personal property. It has been entrusted to you.

You better use it for the designated, and assigned purpose.

18.

If you are suffering, there is nobody, but you, who is responsible.

Unless you fully accept this responsibility, there is no freedom.

If your suffering is just incidental, then how can there be freedom from it, because incidents can happen any way, any day?

You have to first of all clearly realise that suffering cannot come to you, without your consent. Not only your consent, but your active participation is needed in your process of suffering.

Not only your participation, but your active doership is needed, for you to suffer.

Otherwise, you cannot suffer.

19.

Any bit of suffering, is a clear indicator that you have been messing up with somebody’s trust.

You know whose trust I am talking of? The one who gave you time.

He gave you time, trusting that you will use time piously.

He didn’t give you time to smoke it away.

20.

You don’t have to ‘do’ anything, to escape from body.

You ‘do’ a lot to stick to the body.

21.

I say, “Do the right thing, and do not bother about the result.”

I am saying, “Do the right thing, and do not bother about the results.”

But to those, who are not doing the right things, I say, “Look at the results of your actions.”

22.

‘Do the right thing, and forget about the result’ – is the utmost and final condition.

‘Do the right thing, and forget about the result’- that condition is possible only to someone, who is already liberated of the future.

But those who are not liberated, those who have even an iota of doubt, about the center from where their actions are arising, must use the results of the action, to know the source of the action.

23.

The source of the action, and the result of the action, correspond with each other.

If the action comes from the center of holiness, then the results are bound to be – holy.

If the actions come from the center of nothingness, then the results are bound to be – nothing.

Similarly, if the actions come from the center of vice, or deception, then the results are bound to be distressing.

24.

An action which has led to peacelessness, could not have come from the right source.

An action that leads to lovelessness, has definitely come from a loveless center.

So, do mind the results.

The results will tell you where you are standing right now.

Much later will you come to a point, from where you will not need to bother about the results.

That is liberation!

25.

Man is really not born to go beyond.

Going beyond, is the highest, and the most exquisite pursuit.

If you don’t pursue that path, you are not a sinner.

You are just, normal.

If you not spiritual, you are not a sinner.

You are just normal!

26.

Spirituality, is a most exquisite pursuit.

It is only for those, who are not at all contended with, what the world can maximally offer.

Not only are they not contended with what they already have, they are not contended even with the best, what the world can potentially offer.

Those are the ones, who must take the spiritual path.

Others must satisfy themselves, with the worldly beauties.

27.

Most people are condemned to, almost succeed in the world.

The misfortune of most people is, that they never get beaten up so soundly, that they will see the futility of the world.

So they should remain well-adjusted and compromised. They should continue with the worldly life.

They should not, unnecessarily, invite the spiritual trouble. You know, for the sake of it, just because some great names have talked of spirituality, you too start dabbling.

And then, you burn your fingers.

Spirituality, is for the ones, who are ripe enough.

28.

The first thing that is needed is, viveka (discretion).

The second thing that is needed is, vairagya (dispassion).

The third thing that is needed is, shad sampatti, the six qualities (shama, dama, uprati, titiksha, shraddha, samaadhaan).

And finally, and most importantly, you need, mumuksha(desire for liberation).

When you see that you have all these, only then must you turn, a seeker.

29.

Science is fully contained in spirituality.

Spirituality, that does not contain science, is superstition.

However, science is too small, to overlap with, all of spirituality.

But one thing is certain, when you are scientific, you are spiritual as well.

However, all spirituality, is not science. Spirituality goes, way beyond science.

Spirituality begins, when you have a strong feeling, that things are not the way they must be.

30.

The effect cannot be dimensionally, beyond the cause.

Which is to say – the fruit of the action, cannot be dimensionally superior to the action.

Which is to say – the fruit of the action, is actually just the quality of the actor.

The result is dimensionally the same as the action, and the action is dimensionally the same as the actor.

Therefore, the result is in the same dimension as the actor.

~ Excerpts from ‘Shabd-Yoga’ sessions.

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Is it compassion to suffer with the suffering one? || Acharya Prashant (2019)

Is it compassion to suffer with the suffering one

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Question: Acharya ji, would it be an act of compassion, to suffer with the one who is already suffering?

Acharya Prashant ji: It depends totally on you. There can be no principles in this matter.

The one who is suffering, is suffering, because he is deluded.

Remember that suffering is always a choice.

The one who is suffering, because of delusion, he has chosen suffering. He must be having his reasons. Every one, who chooses anything, always has some reason to quote. The fellow who is suffering, surely must be having some reasons to offer. And now, you too start suffering with him. You too have a certain reason to offer. The reason is compassion.

What do you think, the other fellow, the one you intend to help, is an utter fool? He too has his reasons. You know what he is suffering for? If you will ask him, “What are you suffering for?”, he will say, “Love.” So, he is suffering for love, and you are suffering for compassion, and seeing the two of you suffer, a third one comes to rescue both of you. And what is he suffering for? Wisdom.  And then a fourth one? What’s his reason? Responsibility. And then a fifth one? We never suffer without reason. It’s just that our reasons are a bit stupid.

Nobody likes to be proven stupid in front of the mirror. We always find something, to justify ourselves.

If we are in sorrow, we would always have an excuse to offer.

Rare is the one who admits, that his sorrow is his own doing.

Very rare.

And this rare one, is the spiritually initiated one.

It might surprise you, but most of our suffering, is an effort towards goodness. Be good, do good. Be nice, help others.

Listener: So, to stop suffering, we must stop doing good to others?

Acharya ji: Examine what your goodness is all about. But, see how you come up with another display of the same tendency. You would remain stubbornly fixated to your definitions of ‘good’ and ‘bad’. If pointed out that goodness is not working out for you, you would say, “Ah! Should I turn bad then?”

A drunkard is hobbling, and stuttering, when he is moving to the left. How would he move, when he moves to the right?

Listener: Same way.

Acharya ji: But you just don’t want to change your fundamental condition of drunkenness. You just want to change your direction. Yes! Instead of then stumbling towards the left, you would now be stumbling and falling towards the right. The hurt and the sorrow would remain the same, because the internal condition as remained the same.

‘Good’ or ‘bad’, how do they matter, if the one, deciding goodness, and badness, is not examining herself deeply and honestly enough. It is easy, and it is possible. And all of us, deserve it.

Here is a little bit of advice.

If you find that you are hitting against people, hitting against the poles, stumbling against stones, falling into ditches, have a bleeding knee and a bleeding nose, the entire being is bruised, don’t change direction.

A change of direction won’t help.

It is not the direction that has gone wrong.

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

Watch the session:  Is it compassion to suffer with the suffering one? || Acharya Prashant (2019)


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Helplessness of the Guru || Acharya Prashant (2018)

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guru

Acharya Prashant: In some sense, it is very cruel to be a Teacher, absolute helplessness one experiences, one feels like asking, why does one have to inflict daily wounds, rather carnage upon himself.

You know what is it to be a Teacher, to know everything and have power over very little, you can see but you cannot act on the other’s behalf. The admission and the action has to come from the other and it is very cruel, to know, to see and yet not have the power to translate the seeing into action.

You can tell someone, ‘Kid, this is the path of destruction, leave it!’ but you cannot forcefully pick the kid up and take her away. You see these things happening in front of you all the time, and can’t stop them, you can’t stop them because fellows have to live their own lives, you cannot live on their behalf, you cannot get into their mind, their body and soul, and start living as if you are them, you cannot give them an ideal script.

Isn’t it a bizarre thought?

To live on somebody’s behalf, life cannot be outsourced. The coach cannot play on behalf of the player. It is extremely frustrating.

I was six years old, my sister Pragya was three, and younger brother was being born, mother was in the maternity ward, so we two kids were having good fun, we had been relieved from school for a month because mother had gone to another city, to be admitted for the delievery and it was a caesarian and all, a little complicated.

So, these two kids would be playing and fighting the entire day, and I was playing with my sister and I broke her arm, just casual kid’s play, I didn’t intend to, I didn’t even hit her hard, she got a fracture in the arm, she was three, and now I was very guilty. I had not deliberately caused, but it happened, and it happened once earlier as well, I was chasing her, she entered the kitchen and hot boiling kadhi (an Indian curry) fell over her, and she had burns all over the body, she recovered fully, but I had that memory as well and now the fracture. So, it was a shock to my consciousness.

Now, she had the plaster on her arm, from the same hospital and her hand would itch now, under the plaster, and since she was just three, so the plaster was not very thick and I was feeling very guilty. Now, what she would try to do?

She would try to itch herself, scratch herself under the plaster, she would take a pencil or a pen, and try to put it in, and slowly she was trying to dismember the whole thing. The plaster was coming of, after all, it is just a plaster, POP, I think, and as an elder brother and also someone with a guilty conscience, it was now my responsibility to ensure that she does not fiddle with her plaster. So, I was keeping a watch on her all the time and all the time she was trying to do something with the plaster, all the time, and I knew the doctor had told, and it had been told to me in very clear, rather exaggerated ways that if her plaster comes off or if she keeps fiddling with the arm, then the arm may not join properly, or it can get bad for the entire life.

So, I was very concerned now, I would be watching her the entire day, and the entire day she would be doing something with arm.

That is the first memory that I have of powerlessness. Great powerlessness. I really wanted her to recover, and she was doing self-destructive things, and I couldn’t even scold her because somewhere something in me was guilty that I had caused it. For two months, even as a six year old, I was having troubled nights, she would be troubled because it would itch, she would get up and do something, and whenever she would get up and do something, I would get up and try to cajole her, and convince her, somehow pacify her into not doing that thing.

Mother was busy with her own physical condition, and after sometime, the younger brother had arrived, and he was extremely sick, and both the mother and the kid were sick. So nobody was looking at her, and I was the one trailing her all the time, and she was doing something with her arm, she recovered fully, but I remembered that period it is marked on the mind.

You know something is not right for the other person and yet you can’t help her from doing it, and you also can’t give up and you also can’t get angry.

You can’t give up, you can’t get angry, and you can’t stop what is happening.

That’s how I felt as a six year old, that’s how a Teacher feels.


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

Watch Full Discourse: Helplessness of the Guru || Acharya Prashant (2018)

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All suffering is false

That’s what the Aatma does. It keeps relaxing, in its seat.

All suffering is false. So, where is the question of tragedy?

Complain, and you lose even what you already have. Be grateful, and you get more than what you are grateful for.

When you are being the most serious, the Truth pokes fun at you. In fact, your seriousness is the biggest joke.



Read the complete article: Acharya Prashant on Katha Upanishad: Why do the wise call the Aatman, ‘the enjoyer’?


 

Acharya Prashant on Katha Upanishad: Why do the wise call the Aatman, ‘the enjoyer’?

Question: Acharya Ji, why do the wise call the Aatman, ‘the enjoyer?’

Acharya Prashant: Enjoyer, in the sense of the watcher. Just as in the cinema hall, you enjoy the show. How do you enjoy the show? By leaping into the screen? In Cinema Hall, how do you enjoy it? By relaxing, in your seat.

That’s what the Aatma does. It keeps relaxing, in its seat.

Listener: That means, enjoying our sufferings.

AP: Yes.

Don’t you enjoy even tragic scenes, on the screen? That’s what the Aatma does. For Aatman, there is no tragedy. We talked of it yesterday, right?

All suffering is false. So, where is the question of tragedy?

Reminds me of my college days. So, you know, young students, how they are? Brash, hard, mocking at everything sentimental. That’s the environment in hostels. Nobody likes sissies there. If you are a mama’s boy, if you display lot of emotions, then you become a butt of lot of jokes.

So, it was an inter-hostel dramatics competition. And one of the hostels was trying to enact a sentimental play, in which one of the characters was particularly sentimental. So, with due respect, the student crowd tolerated that play and that expressive actor for some one-minute twenty seconds. And then, we all as part of the audience came into our own! Now, this sentimental actor, playing an even sentimental character, is wailing, weeping, sobbing his heart out. And the more he is crying on the stage, the more is the audience laughing! Can you visualize? He is screaming with pain, and the public is going mad with laughter. People are rolling down the aisle. And hearing a lot of commotion in the audience, he is thinking he is being applauded. So, he is beating his chest, even more ferociously. And now, the public has started throwing their clothes and stuff. After around three or four minutes of such rioting, the actor finally realized that something is wrong.

That is how the Aatman probably watches us! That is why the Katha Upanishad is saying that the Aatman enjoys! We are such stupid actors. It becomes obvious that the suffering we are displaying on the stage is a false suffering. How can any intelligent watcher empathize with us? The more you cry, weep, shriek, the more the Aatman enjoys!

That is why all the Buddhas of the world, have a great time. That is why the first thing he said was, “the world is suffering.” What you missed seeing, is his faint smile, (chuckles) when he said that. Why else do you think is he smiling all the time? When the world is suffering, why else would he smile? Because even your suffering is so imperfect, fake, superficial. The actor on the screen is beating his chest, and the audience too is beating their chests. That is how the Aatman enjoys.

Read more

Series of great miracles

The subtle can be perceived only by the subtle.

We talk as if miracles happen sometimes. ‘Time’ itself is a miracle.

To believe in miracles is to believe in your personal helplessness. To believe in miracles is to accept that the center of doing is not you, that what is happening is not really your accomplishment.

The miracle tells you that neither have you done it nor do you understand what has been done that is too much for the ego.

You will never be very open to believing in miracles. To believe in miracles is to believe in grace. ‘Grace’ is a miracle. To believe in miracles is to believe in love, truth. You would much rather believe in yourself; Love, truth, grace, they obliterate you. The work of God is miraculous. The work of God is not something that the human mind can make sense of, and that is a miracle. But as we just said, if you cannot make sense of something you feel humiliated. There is another mind that feels delighted when he sees something of the beyond happening. He has faith.

The very existence of Jesus is a miracle. No other miracle is needed.

Life is nothing but a series of great miracles.

The very existence of the Jesus is a miracle. Obviously, everything that happens through him is bound to be a miracle.



Read the complete article:  Acharya Prashant on Jesus – What does it take to believe in miracles

On Jesus: What does it take to believe in miracles?

Poster 5

Acharya Prashant: The next question says:

Dear Acharya Ji, Pranam

After reading the story of Lazarus, this is what comes to the mind. We all want to see miracles in order to believe in the existence of a God. Something that is magical or out of the ordinary. Most of us have witnessed those moments at some point in our lives. Yet those moments pass and we go on with our normal lives as if nothing has happened. So what does it then take to believe fully and completely? And why do we find it so difficult?

‘Miracles’ are continuously happening Nimisha. But to whom are the miracles happening? Who would perceive the miracles as happening? The one who is to perceive is lost in the gross material. He can perceive nothing but that which is loud, sensory, material.

The subtle can be perceived only by the subtle.

That is the reason why blunt demonstrations like the one in the case of Lazarus are talked of. That Lazarus loved Jesus was in itself the highest miracle. But that miracle would not be appreciated. It would not even be called a miracle because we are gross people. We have lost the sensitivity, the receptivity to perceive, record, register the little, the faint, the delicate and that is the reason why we talk only of some miracles. We do not talk of a continuity of miracles.

We talk as if miracles happen sometimes.

‘Time’ itself is a miracle.

Read more

A sage is not sage if it does not look like an idiot

Do not take all these words as separate. Self, God, Awareness, Pure-consciousness, Samadhi, Turiya, Guru – they are all one. If you bring in too many words you are just creating confusion for yourself, you are just giving mind more toys to play with; you are just giving an erratic machine more fuel.

Simplify it, it is very easy to make things complex. To be spiritual is to see the simple reality even in all complexity. The worldly mind respects complexity, the spiritual mind loves simplicity. And, if it is the Truth, it is simple; as simple as a naked child – direct, forthright, not cunning, not manipulative, not hidden, not skimming, blunt, obvious, present, straight, here, not something to be attained, not something to be known, not a secret, not a mystery, not a puzzle, not a code.

Have you ever looked into the eyes of a child, do you think there is a puzzle there? You must have a very complex mind if you see a puzzle there. That’s the Truth; there is nothing there. When it is nothing there then that is called innocence. When it is something there that is called cleverness, that is the difference between cleverness and wisdom. In wisdom, there is nothing in your eyes, empty. In cleverness, there is a lot there.

Ever seen a clever face? How does it look? How does his face look? Like a face of an idiot, or, the face of a sage, both are one. A sage is not sage if it does not look like an idiot, if you are not compelled to call the sage an idiot, believe me, he is no sage. A sage, who talks very wisely, is always correct, right, and proper, He is a very ‘cultivated sage’. He is a manufactured sage, coming from the assembly line, probably branded as well and packed nicely.

The real sage is a wild flower, untouched by man’s hands, untouched by fertilizers and pesticides, arising straight out of the heart of the earth.



Read the complete article: When you are helping without reason, it is compassion

When you are helping without reason, it is compassion

ALC 1.17 (1)Question: Sir, Do love and Compassion play a role in the process of awakening?

Acharya Prashant: Love and Compassion are not instruments. Love and Compassion are not stuff that can be used as a means or as a method. Awakening, Love, and Compassion are all synonyms. They are three different words only because we talk of them in different contexts. It is like one thing being looked at from different sights in different moods from different perspectives.

Essentially, all three of them are pure Emptiness. What we call as Awakening is not really an awakening. To awaken in the normal sense of the word means to become Conscious. To awaken in the normal sense of the world means to have a mind that is now ‘active’. You start saying that now you can think, analyze, see, determine, conclude and compare, that is what you do when you are awake; in the common usage of the word. Read more

An idiot, even if he gets God, remains an idiot, with God.

An idiot, even if he gets God, remains an idiot with God. Because the idiot was anyway never prepared to change himself. Remaining himself he wanted God. He got what he wanted. He remained an idiot and he got God. So, now he is an idiot with God.

And we have lots of idiots with God. You will find it mesmerizing how you can obtain almost everything that is obtainable, and yet remain yourself. You can even obtain a lot of peace and yet remain an idiot. You will then be a peaceful idiot. All the qualities and virtues that are associated with God, can possibly be obtained without affecting your artificial core. You can start talking wisdom. Now you are a very wise idiot.

By practicing a lot of yoga you can have a glow on your face, now you are a glowing idiot. Or, you can have a well-sculpted body, now you are a well-sculpted idiot. Have you not seen people who are doing all these godly things since years, so their face is radiating, a divine bliss, locks, and hair are bouncing, there is spring in the feet, tummy is nicely tucked in, not even a trace of fat in the body. Divine idiots.

You can remain an idiot irrespective of what all you have obtained, and you can really obtain a lot. Obtaining anything, and obtaining everything, will have no effect upon what you are determined to remain. Determined to remain an idiot, you can still obtain everything. You can obtain all the knowledge of the world, knowledgeable idiot. You can even start acting in the most loving of ways, a very loving idiot.

When the removal of idiocy is a process of removal, then how can addition lead to removal? There is this tumbler kept on this table. I may add five more things to this table, will that lead to the removal of this tumbler? Removal is simply removal. Addition of thousand things will not lead to the removal of this one thing. So you can keep adding things to the mind that will not lead to the removal of idiocy.

The idiot remains an idiot irrespective of what all he has gathered, be it supreme bliss, be it all the divine knowledge, or anything else. So, never judge a man by what he has, see what he has not. As Chuang Tzu says “Whether or not his boat is empty?”



Read the complete Article: What is Shame?

What is Shame?

gen 1Question: What is shame?

Acharya Prashant: What is shame? Can shame exist without ideals and comparison? Does shame cure and heal? Is there shame in love? Does shame lead to betterment? These and more are the questions we want to talk over.

Man is the only creature that experiences shame. It is a simple and direct fact that reveals so much about the nature of shame. Man is the only creature that experiences shame. Which means that there can be no shame inherent in the biological scheme of things. The child is not born with shame. Shame is a taught phenomenon. And like everything else that is taught, shame too is taught with the purpose, with the hope that it will lead to betterment. Read more

Do religion and spirituality go together?

 

Question: Sir, I have a very basic question in my mind. How does religion and spirituality go hand in hand? Is there a nexus or they both go on a different way?

Acharya Prashant: They are just one.  They are not different, when you are talking of the ‘One,’ when your dissolution is the one, how can there be many? Neither are there many religions, nor are religion and spirituality different. So all this diversity that you see in the name of the ‘One,’ is sham! In fact, ‘religions’ itself is very self-defeating plural. Religion-is all.

To live simply, to live directly, to live innocently, honestly, that is religion. What else?

Listener 1: But if my religion stops me, like for example, spirituality is whatever I like, gives me inner happiness, that is something I want to have, but if my religion says, for example, you don’t need to be eating non-veg, just a very basic example, but in case of spirituality, you know, maybe I like it, it gives me inner happiness, I can have it. So in those situations, what is to be done?

A.P: Inner happiness?

L1: I mean when a person feels happy about it, there is happiness in that, I feel satisfied when I am having it.

A.P: I am nobody to dictate what must or what not be there on your plate. But, please live as someone who really lives. Look at the trees, look at the squirrels, look at the birds; don’t you want to know what you are eating? Have you ever had a relationship with a rooster, with a hen, with a chicken? I just want to please; don’t you want to know what you are eating? You are taking it in your body; the same body with which you are so attached to.

Yes? Don’t you want to know?

For your own sake; not because of compassion towards the hen, don’t you want to know what you are taking in? Have you ever looked at a bird in the eye? Have you ever looked at the bird at the moment it is being killed? Please, I am not saying be merciful towards the bird, but don’t you want to know? What else is called living in the facts? Don’t you want to know the fact of the bird? The fact of the slaughter, the fact of the killing, the fact of the bleeding?

Don’t you want to know?

Know all those facts; and then you do whatever you want to do. Your stomach, your culinary preferences, all are existentially free to eat or not to eat. But, please know what you are doing.

And that knowing is not a moralistic assessment-is it right? Is it wrong?

Should it be killed?

Should it not be killed?

Just look at it.

Without thinking, without deciding, without judging, without wondering whether it should or should not be eaten, who knows, maybe it should be eaten, who knows? Maybe, it should not be. Look at it. That’s the thing with packaged food; you don’t know where it comes from. Packaged food is so much like conditioning; one does not know where it is coming from, and what it would lead to.

If you could just see the whole dynamics of our eating, our wearing, our walking; the house, where it comes from and what it is; the car, where it comes from, how it’s made and what it leads to, if we could just know these things, would we still live the same way?

Are these facts so difficult to know?

And don’t they deserve to be known? Don’t you want to know what you are putting on your head? Don’t you want to know what you are applying on your face? Don’t you want to know what you are wearing? Don’t you want to know what’s going down your throat? Don’t you want to know?

If you could just know that much, life would change. And that is, spirituality.


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

Watch the session: Acharya Prashant: Do religion and spirituality go together?

Article 1: The ones likely to misinterpret a religious book are the followers of that religion

Article 2: Choose religiousness rather than religion

Article 3: Religion is One, just as Truth is One

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Books by the speaker:

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The goal of spirituality is freedom from fear

 Listener: I was reading a book and I see you put very much attention to fear. I find it interesting because others put emphasis on following time.

Acharya Prashant: All the spiritual teachings, this entire domain has one single objective and that objective is not the attainment of God. That objective is freedom from fear.

God is not the goal of spirituality, not at all. Neither is truth nor is anything else. The goal of spirituality is very very ordinary, very close to the mind and that is freedom from fear. Fear is death. Death is what we also call as this life. And hence, fear, when taken to its logical conclusion also means liberation from life.

But why talk in complicated terms? Simply just say that fear is our nemesis and we want freedom from it. Read more

What is meant by human nature?

Acharya Prashant: Two monks were washing their bowls in the river when they noticed a scorpion that was drowning. One monk immediately scooped it up and set it upon the bank. In the process he was stung. He went back to washing his bowl and again the scorpion fell in. The monk saved the scorpion and was again stung. The other monk asked him, “Friend, why do you continue to save the scorpion when you know its nature is to sting?” “Because”, the monk replied, “to save it is my nature.”

The story uses the word ‘Nature’ two times and the two usages, the two expressions, the two incidences where the word “nature” comes, tell us something about the word.

The first time when the monk says that to sting is the scorpion’s nature, he is using the word “nature”, as representative of its physical conditioning, as representative of its biology. You cannot have a scorpion that does not sting. To be a scorpion is to sting.The second time the word “nature” comes, it does not refer to the acquired genetic tendency. The monk says, “to save it is my nature.” You surely can be a monk who does not save a scorpion but you can never be a scorpion that does not sting. Understand the difference. Read more

When you are helping without reason, it is compassion

Question: Sir, I am thinking about love and compassion and if they play any role in the process of awakening like to love or to be compassionate, is it important to awakening?

Acharya Prashant: Do love and compassion play a role in the process of awakening?

Love and compassion are not instruments. Love and compassion are not stuff that can be used as a means or as a method. Awakening, Love and Compassion are all synonymous. They are three different words only because we talk of them in different contexts. It is like one thing being looked at from different sights, in different moods, from different perspectives. Essentially, all three of them are pure emptiness.

What we call as awakening is not really an awakening. To awaken, in the normal sense of the word, means to become conscious. To awaken, in the normal sense of the word, means to have a mind that is now active. You start saying that now you can think, analyze, see, determine, conclude, compare – that is what you do when you are awake in the common usage of the word.

Real awakening is actually more like going to sleep.

I repeat, real awakening is actually more like going to sleep. You have become empty of all that which use to happen during normal awakening. Let’s examine what happens during normal periods of waking consciousness — What is it that keeps happening? What is it that keeps happening when you are walking on the road? What is it that keeps happening when you are talking to somebody, or working in the office, or waiting at the bus station, or shopping? What is it?

Listener1: Senses are open.

AP: Senses are open and the world makes itself felt. The world makes itself felt as important. In fact, the world makes itself felt as the only reality, am I right?

When you are driving, do you say that the truck coming in front of you is an illusory thing? Do you say the truck is false? When you are driving let’s say, at 70 miles an hour and here the truck is approaching you, would you say, “Ah, False! It doesn’t exist. It’s a game of the senses, It’s just a dualistic mirage. Let me pass my awareness right through it.” Do you say that?

Where do all the teachings of the gurus disappear then? If the world is illusory, if the world is a dream; why don’t you go right through the truck? Then none of these teachings help us, right? Then we realize very well that we are not pure consciousness, we are the material body, or are we not?

I suppose, we have a lot of people here who have been through trucks, they don’t quite agree. I am an ordinary man, I avoid trucks; I take them to be real. What do you take them to be? (Smiles)

What do you take them to be?

Somehow, the spiritual ones do not like to talk of trucks. But to me, spirituality is hypocrisy if it cannot explain the behavior of trucks and truck drivers. To me truck drivers are the greatest puzzle on the face of this earth. What kind of spirituality it is that cannot talk of roads, potholes and truck drivers? Where do all the fantasies and concepts vanish when that massive thing is coming and wobbling at you? And the great artist is sitting at the wheel after three pegs of… (Smiles)

That is normal consciousness. The world forces the mind to take itself as real. If you don’t take the world as real, if you don’t accord it the utmost importance, then you face extinction. Then you’ll be no more. So the normal consciousness is all about taking reality as something out there. Normal consciousness is about assuming the skin as the dividing line between the world and you — that is normal consciousness. Outside the skin it is the other; inside the skin it is the ‘me’, right?

Now, when this happens, then only the material is taken as reality, which is alright. The truck deserves to be taken as real. Have you ever tried to move a truck wheel? Sometimes, in gyms, they keep the wheels of trucks. Have you ever tried to move it? You’ll realize that it is not a phenomenon; that it is not a wisp of imagination – it exists.

In normal consciousness, only the trucks and wheels exist; only the gross and the vulgar exists; only the material exists; or in other words, whatever is not material, does not exist. If you can see it, it exists. If you can detect it using your senses, it exists.

What is it that you cannot detect using your senses? What is it that can never be proven using the senses and the mind, never be seen, never be touched, and never be heard?

L2: Yourself…

AP: Bring it more down to the earth.

Anybody who has ever smelt Freedom?

Anybody who has ever seen Love?

Anybody who has ever tasted Joy?

Anybody who has ever held the Truth in his hands?

So these are a few little things that do not belong to the same category as truck. The truck can be seen, heard, felt.

Love, Truth, Joy, Freedom, Simplicity, Innocence – they cannot be touched, tasted, heard, seen or analyzed.

So if you believe the world to be material, if you believe the material to be the reality then your punishment would be that your life would be devoid of all that which is not material. And incidentally, all that which is valuable in life is not material. Trucks are material, Love is not material; if you take reality to be material then you are denying love and that’s a great punishment, is it not? Is it or is it not?

Listeners: It is.

AP: It is. So that is normal consciousness to take the material as reality. Awakening is to be empty of this consciousness. Awakening is to be empty of the belief that of prime importance, are the trucks and truck drivers. Awakening is to realize that the truck that is coming to me, yes, of course I have to avoid a collision there, but still there is something more important than the truck, than my safety, than the collision; something is far more important than that.

And if that which is of primary importance is at stake, I may even decide to ramp my vehicle into the truck. That real thing, which can neither be touched, heard, analyzed, thought of, smelt is of such great value that I will not hesitate even to sacrifice my life for it – this is Awakening.

The awakened one actually looks like sleeping to the worldly mind, because, if you are the normal waking one, then, you give utmost importance to trucks. The awakened one may see the truck and yet not give the first importance to it. Now what will you call such a man?

He is moving and he is watching the truck coming to him. He is not blind, his senses are perfect, he can see the truck coming, he very well knows the effect of the impact of the truck on the body and yet he is prepared to risk a collision for the sake of something else and that something else is imperceptible and intangible. Now, what would you, as a common worldly man, call such a man? You would call him mad.

You may go and say, “Are you asleep?”

Won’t you?

You may go and say. “Are you sleep-walking?”

So, the awakened one actually looks asleep to the sleeping one – that is awakening.

This same emptiness, which expresses itself as lack of knowledge when we talk of awakening, expresses itself as lack of miscellaneous attractions when it comes to Love.

In Love, again, you are drawn only towards a certain “nothingness”. Ordinarily, we are drawn to this and that. And whenever one is drawn to this and that, the result is disappointment.

Real Love is about being fully drawn, fully drawn, to what?

To nothing!

“I am totally committed,” to what?

 To nothing in particular!

Yes, my commitment is absolute, but if you would ask me what is it that I am committed to? I will not be able to tell.

I am not committed to a man;

I am not committed to a book,

I am not committed to an ideology,

I am not committed to my personality, my opinions;

I am not committed to any idea of a God;

yet I am fully committed.

And that is Love.

Are you getting it?

Similarly, what we usually call as compassion is just pity. Pity arises when you have a particular personal relationship with the other one; where in some way, you are identified with the other one. Compassion arises when you are empty of any relationship with the other one, yet you are connected in some ineffable way.

If you ask me, “Why do I feel like helping him?”

I’ll have no answer to give – that is Compassion.

If you ask me, “Why do I want to help him?” And I say, “Because he is my neighbor, or son, or because he is my loved one, or because he belongs to my country, or religion”, then this is just identified attachment which sometimes expresses itself as pity. Do we see the difference between pity and compassion?

If you are trying to help someone that you have a relationship with, that you have an interest in, with whom you have a certain attachment or identification; if you are feeling bad about his condition, if you are partaking in his sorrow, then this is pity.

But when a great help arises from you in spite of you having no ostensible connection with the other one, when you are helping without any reason, then that is compassion. If reason exists behind your help then this is just a very reasonable and hence a selfish help. For all reasons, belong to the petty self.

If you will investigate, most of the instances in which we try to help someone, the help is always for a reason.

“Oh! It’s my pet dog so I need to take it to the vet.”

My daughter, so, I need to take her to the school.”

You can always find a cause as to why you are trying to be helpful. If ever you find a cause behind your help, rest assured it is not yet That. But moments do come, it does happen in life, when you just want to give, give without reason; help without expectation — it’s an overflowing. You have so much that you cannot rest without giving it to somebody – that is compassion.

The normal worldly mind would then look at you and say, “Oh! Why are you doing all this?”

“Why do you keep giving so much?”

“Surely, you have some self interest. Surely, you are demanding or expecting something. Surely, at some point, you will ask something from us.”

“No!”

A reaching out, a helping, a holding of hands – that happens for no reason. Since, it has no reason, so it will appear awkward to others; since it cannot be explained, so it will appear like madness to others.

Sometimes even to yourself. A change of mood and you’ll ask yourself, “Am I not just acting madly?”

“Hey, what am I getting out of it?”

“What am I making out of it?”

And somebody would come and whispers in your ears, “What is in it for you?”

And you would suddenly say, “Yes, what is in it for me?” Then you will find that there is…?

L1: There is something for us.

AP: Nothing. There is nothing for you.

When you act even though there is nothing in it for you,

that great nothingness is compassion;

that great nothingness is awakening;

that great nothingness is Love.

What we call as ‘something’ is mind stuff and hence all the suffering of mankind.

Be unreasonable.
Act without reason.
Let something far bigger than you, possess you, over power you, act through you.

What is that thing going to be?

Listener: Everything.

AP: Nothing. But its effects upon you will be so tremendous that it would become everything for you. So you can even call it everything – nothing and everything – just the same.

Kindly do not be lost in spiritual jargon. Love, compassion, kindness, mindfulness, awareness, pure-consciousness, pure-self. Akar, ukar, makaar, three states, five sheets, fourth foundation, eight limbs – do not get lost in this maze there is nothing here. Truth is simple — when you have nothing; that is Truth.

When the mind is empty of all concepts, believes and this and that including all spiritual jargon; including all talk of pure-self and the beauty of consciousness and the wonderment of bliss; when none of that is in your mind – that is Truth.

When you are absolutely empty, when you are not even thinking of God, when in the name of God there is just nothing then that is It.

Do not take all these words as separate – Self, God, Awareness, Pure-consciousness, Samadhi, Turiya, Guru – they are all one. If you bring in too many words, you are just creating confusion for yourself, you are just giving mind more toys to play with; you are just giving that erratic machine more fuel.

Simplify it! It is very easy to make things complex.

To be spiritual is to see the simple reality even in all complexity.

The worldly mind respects complexity;

the spiritual mind loves simplicity.

And if it is the Truth, it would be simple; as simple as a naked child – direct, forthright, not cunning, not manipulative, not hidden, not scheming, blunt, obvious, present, straight, here, not something to be attained; not something to be known, not a secret, not a mystery, not a puzzle, not a code.

Ever looked into the eyes of a child, do you think there is a puzzle there? You must be a very complex mind if you see a puzzle there, there is no puzzle there. That’s the truth – there is nothing there.

When there is nothing there, that is called innocence. When there is something there, that is called cleverness. That is the difference between cleverness and wisdom.

In wisdom, there is nothing in your eyes – empty. In cleverness, there is a lot there. Ever seen a clever face? How does it look?

How does an innocent face look?

Like a face of an idiot or a sage, both are one. A sage is no sage if he does not look like an idiot.

If you are not compelled to call the sage an idiot, believe me he is no sage. A sage who talks very wisely, is always correct, right and proper is a very cultivated sage, is a manufactured sage – coming from the assembly line – probably, branded as well and packed nicely.

The real sage is a wild flower — untouched by man’s hands, untouched by fertilizers and pesticides, arising straight out of the heart of the earth. Keep it simple!

The questions that are going to come now keep them direct, straight forward. Spiritual jargon never helped anybody. Never! Believe me. Since years I have been getting people who have been with this master, that master, have read all the possible spiritual literature and have only received high sounding answers.

This morning a lady came to me and said, “You know, I have been going to this particular guru, a very famous one and whenever I ask him about my immediate condition, my marriage, my joblessness, my fear, my insecurity, he just tells me, “Believe that you are pure-consciousness. You are not the mind, you are not the body. If you can drop the mind then no change is needed, you will be very alright wherever you are.””

And she says, “I have been hearing all these fancy stuffs but it doesn’t help me. Can you tell me something which is real, which is grounded, which is actionable, not some wonderful concepts hanging in the sky, not some distant heaven, not something to imagine but something to live?

The spiritual one lives truly. He does not think of himself as this and that. He has no business thinking.

He lives — truly, directly.


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

Watch the session: When you are helping without reason, it is compassion | YouTube


Further Reading:

The Beautiful Heart

The Beautiful Heart, a paragon,tbh_cover will introduce you to an extremely different way of living, not professed by many before; a way that is far away from calculations and manipulations and cautious, fearful steps that is conditioned into us since childhood. Living by the Heart is a harmonious way of living.

Paperback: https://goo.gl/Yk3OVP

Kindle: https://goo.gl/QhmpB7

Judgement

We judge others so that we can feel superior in comparison to them. We judge others so that our own evils appear smaller in comparison to them. Then such judgments are indeed evil.

Look at the lives of the Saints and the Prophets. They have often very clearly declared the wrong to be wrong – which is in today’s parlance – a clear case of being judgmental. They were very judgmental, but they were judgmental because they were compassionate. Such judgments are alright.

Was not Christ judgmental?

Look at his utterance, and you will see several of the things that he said, if you say them, people will say that you are judging. Was not Kabir judgmental?

You get the right to judge others only after you have first judged yourself rightly, and that requires honesty.


To read the complete article: Before judging others, know yourself

Facts and Imaginations

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Questioner: In the discussion earlier, we said that if we live in facts, there won’t be any paradoxes. And to overcome this sense of lack, we have to keep checking whatever we fear. So in some sense, this becomes a thing which is dependent on time because if I am checking facts, I will be checking them in time. Am I understanding it clearly?

Acharya Prashant: You don’t have to check facts, you have to be in facts.

If you are finding that there are contradictions in your mind, then you are not in facts. It is not a question of checking your facts, they are not facts at all, you are living in imaginations. Get rid of these imaginations. What you have in front of you are facts. You don’t have to go and procure facts. You are — that is a fact.

Imaginations take time. Facts are present, instantaneous, here. You can imagine that you have eight legs, and now you have a contradiction, “How am I able to wear these normal trousers?” Then you will have to go and count your legs. Instead of counting your legs, if you face a contradiction, simply wake up.

A contradiction is a sure-shot proof that you are dreaming. Read more

Your one and only responsibility

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Listener 1: The question of responsibility—Whether we are responsible for our actions or they are just happening. If life is happening as it is then how can we be responsible for our actions?

AP: No, you are responsible. You are responsible to let it happen through you. Your only responsibility is towards the Truth. That is your first and only responsibility to let it happen. You are greatly responsible. Who says you are not responsible? Read more