Is enlightenment gradual or instantaneous? || Acharya Prashant (2019)

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

Is enlightenment gradual or instantaneous

Question: Acharya Ji, we have heard many stories of kings getting enlightened in one moment. So, is enlightenment gradual or instantaneous?

Acharya Prashant Ji: It’s like a jigsaw puzzle. (Pointing at the arrangement of posters on the wall) Do, You see this arrangement there? Let us say that this is the arrangement that is called ‘completeness’ or ‘totality’. Nothing is missing here, right?

Now, in the king’s life, this particular poster is missing. (Reading out the quotation written on the poster) “As you minimize the role of planning in your life, your freedom increases.” So one day, this poster comes floating upon the wings, and somehow gets fixed here on the wall. And now, the pattern is complete. Now the thing is – Total.

This is the way, it becomes Total for the king, because in the king’s story, in the king’s life only ‘this’ is missing. ‘This’ has no special relevance, except that in the king’s particular, personal story, ‘this’ was missing.

Therefore, the appearance of ‘this’ thing has no special relevance for you. You find out what is missing in ‘your’ life.

The king saw a dry, yellow leaf floating upon the winds, and he was immediately enlightened. That might be, because the king has brought everything else, assembled everything else, that is needed for Totality except – detachment.

Now when he sees that the tree has given up on the leaf, and the leaf is no more attached to the tree, and the leaf is freely floating – that completes the story for him. Now, what completes the story for the king, will not complete the story for Parmeshwari (the questioner), because in the king’s world, only ‘this’ was missing.

In Parmeshwari’s world, this-this, and that are missing. So a floating leaf will not help you. So, what is going to help you? May be a talking parrot, may be a dancing frog. May be some tea.

You have to see what is missing from your Totality, therefore stories about others’ enlightenment must be read with caution.

You specially have stuff like this in Zen.

“So the monk was walking on the street, and he found a dog sniffing into the garbage pile, and the monk was immediately enlightened.” If you try the same thing, all you will get is some infection, not enlightenment.

(laughter)

The monk had already come to a particular stage, where all that was missing was already there, except that missing piece. And the moment that came in, everything else was already ready. Everything else was already, only this much was missing. So, as they say in a proverb, “The last straw on the camel’s back.”

That does not mean that enlightenment is a product of the last straw. That only means that the fellow is so thoroughly prepared, the fellow is so absolutely ready, that one small incident, and the so-called event precipitates.

Are you getting it?

When the car is fully assembled and well-fueled and totally ready, then you just insert the key and ignition happens. If the car itself is in shambles, and has no engine, what is the point in talking of the key again and again?

In the case of the zen seeker, enlightenment happens at the turn of the key. How does that happen? Because the car is already raring to go. And so much effort has happened in assembling the car.

But the story won’t talk about the effort that went into the manufacturing of the car. The story simply says, “And the monk went in, and with one slight twist of the key, he flew away.” And you say, “Wow! Is that how it happens?” No, it won’t happen that way for ‘you’. You have to first assemble the car and then, there might be one point or one touch, and – Start! Not before that.

Question 2: Acharya Ji, what is the purpose of Zen stories then?

Acharya Ji: To see that someone can be so thoroughly prepared.

The point is not to lure you with the prospect of instant liberation.

The pint is to communicate to you, that your own preparation can be so very rigorous, so thorough, so complete, that after the preparation even an ordinary event can precipitate your – total Liberation.

An ordinary event. There is nothing special about the event. That event could as well be, walking of the monkey that just went by this place. And the story would say, “With one eye, Anna(the questioner), looked at the Master, and with the other eye she looked at the monkey. And then both the eyes were together and simultaneously liberated. And gone was the ‘I’.”

Question 3: Acharya ji, does enlightenment happen on its own?

Acharya Ji: No, it requires your conscious preparation.

Unconsciously, you anyway, always clamoring.

Your deep unconscious self is always yelling for Liberation.

What is missing is the co-operation of your conscious self.

Deep within, each one of us is beating our fists. None of us is contended. But at the conditioned-thought level, at the conscious-determination level, we do  not commit ourselves to Liberation.

So, a conscious commitment is needed.

It’s like the body being fully ready for the bath, but the ‘person’ not being ready for the bath. You know how it happens, right? It’s winters.

(laughter)

The body is clamoring, “I need Liberation from the non-sense that is sticking to me.” But the conscious mind is not agreeing.

A conscious commitment is needed.

Deep within, you are already ready.

———————————————————————

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

Watch the session: Is enlightenment gradual or instantaneous? || Acharya Prashant (2019)

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


Support our work:

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

    Donate via PayPal:

    (In multiples of $10)

    $10.00

The speck of dust and the sky, you are both || Acharya Prashant on Rumi (2018)

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

rumi

Questioner: Pranaam, Acharya Ji.

Rumi says ‘Wisdom tells us, we are not worthy, love tells us, and we are. My life flows between the two’.

Taruna asks, Acharya Ji could you please elaborate on the above. I feel that my life is a little short of love and self-acceptance. Am I just over-judging myself or is there any way, I can actually enhance self-love?

Thank You.

Acharya Prashant: That’s Rumi’s way of bringing out the difference and the oneness between the seeker and the sought, between the lover and the beloved, between the bhakt and bhagwan. Kindly, do not read his words to mean that love and wisdom are exclusive of each other.

I repeat, what he has said, ‘Wisdom tells us, we are not worthy, love tells us, and we are. My life flows between the two’. Kindly do not take these words to mean that wisdom and love are mutually exclusive. They are not. What is he saying here, he is talking of the last dichotomy, and we live in. And that dichotomy is the difference, separation between our fact and our destiny, our life and our destiny, our periphery and our center, our performance and our potential.

This is the separation between the lover and the beloved, the bhakt and bhagwan.

We are two, Taruna. We are the one, who is all the time, engrossed in littleness, doubts, fear, in separation, in time, in desires and anger. And then, we are also the one, who knows very well that to be a little and afraid, and shrunken is not destiny. That one is needlessly confining himself, so, we are two.

The speck of dust in the sky and the sky itself.

And none of them can be dismissed as false. How do you dismiss the daily facts of your life, how dismiss that you haggle over a few rupees, how to dismiss that one is suspicious of even his intimate ones, how to dismiss that there is nothing beyond doubt in one’s life, how to dismiss that nothing called immensity exists for us, and how to dismiss that the fear of death is always lurking close by.

That’s the life of the speck of dust.

And much as we may want to forget, we also can not dismiss that something within yearns for the infinite, and something within remains continuously thirsty, seeking unfulfilled thirst. His thirst is proof that something beyond the finite exists.

You see, there are these two things. We know only the finite but the finite never satisfies us. So, we are not quite equipped or authorised to talk of infinite. But we can surely talk of something beyond the finite. These are two different things, beyond the finite and infinite. If the human tongue ventures to utter infinite, it is just being loud-mouthed. What can a pity human being talk of infinite, but surely, one can say, that one wants to go beyond the finite. And beyond the finite speck of dust, is nothing but sky because all else is finite.

If the speck of dust is finite, then the moons and the stars are also finite. Just the degree of finiteness varies. But if the degree of finiteness varies, that does not mean that even the largest finite is anything more than that of finite.

So, if you can just say that I am longing for something beyond the finite, you have very honestly and very totally uttered the word infinite. That’s how, a man should talk of Truth, that is beyond falseness. Beyond falseness. And that is why, the sages of Upanishads talked in the negativa. They would just say, not this, not this, beautiful, very honest.

Not false is truer than the Truth.

When you talk of Truth, you are exceeding your limit. But, when you lovingly sing out to that which is not false, then it’s an honest song. Not false, give me something, that is not false. The speck of dust says, ‘Give me something, which is not finite. I feel suffocated. In this little less, give me something, where I cannot see boundaries’.

‘Wisdom tells me, we are not worthy, love tells, yes we are’.

Yes, you are both.

The little speck of dust and the infinite sky.

‘My life flows between the two.’

Yes, both are present because we are two. And the purpose of life is to accept your unworthiness, acknowledge your unworthiness, so honestly and so completely that you have no option but to move into the worthy, dissolve into the worthy.

Do you see how one is a door to other?

So, without the one, you cannot get the other. Hence, both have to be acknowledged.

Those who talk only stuff like pure consciousness, miss everything, because they are not acknowledging where they factually are. They live in the domain of impurity. Living in the domain of impurity, they constantly are yelling purity, purity. That doesn’t help.

The trick is to acknowledge the impurity, so clearly, so consistently, so honestly that you are left with no option but to clean-up. The speck of dust must acknowledge its limitations, must keep crying out, and must never forget the asphyxia it lives in.

And then, the boundaries break open.

Then, there is a great dissolution.

Sky, melts into the sky.


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

Watch Full Discourse: The speck of dust and the sky, you are both || Acharya Prashant (2018)

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

Support our work:

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

    Donate via PayPal:

    (In multiples of $10)

    $10.00

 

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

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

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)

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

Support our work:

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

    Donate via PayPal:

    (In multiples of $10)

    $10.00

 

 

 

Where will you find Enlightenment? || Acharya Prashant (2016)

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

englight

Acharya Prashant: The thing is realization, enlightenment or sahajta, this is nothing objective, you doesn’t have to look at others, one cannot even know whether the other is realized or enlightened or not; that is not at all the way to go about it; because looking at the other you are still looking out at the world and trying to find enlightenment.

There you are saying a person in the world is enlightened, thereby, you are saying that enlightenment can be found in the world. Now, you are still doing the same thing which is the cause of  misery, ‘always looking out’.

Looking out! ‘Ah! Is that fellow enlightened? Can a method lead to enlightenment? What will be the expression of enlightenment?’

Now, all these things, are they not mental activities? Will any of that remain if mental activity ceases?

So, when we are talking of liberation or freedom one must always be inward into his own mind and see what is going on there,  not out somewhere; because out somewhere you will only project what is in here, but with the disadvantage that you will think that it is out there.

That out there, is any way in here, but appears deceptively outside so better rather just go in.

The appropriate question to ask would be ‘Why am I looking for Enlightenment?’

And the moment you ask that question, you will have to answer, what is it that disturbs you, now, the inward process has begun. One has to go into his own disturbances, his own disease, you know, it is his own restlessness, what one does not really know without the other.

And, when one does not know about the mind what does one would about the other?

Listener: First, sorry to interrupt you, I am not looking for any enlightenment and then I don’t want to judge anybody or look at anybody out of my ordinary…

AP: If you are talking here, we are not talking here so that the misery around us,  within us, gets furthered, we are talking for the sake of peace. And that itself is Enlightenment.

You, me, anybody, and everybody is chasing Enlightenment. So, we have to be clear on that, there is nothing that anybody chases. This gathering here, is for the sake of Enlightenment. They are sipping tea for Enlightenment. Somebody is purchasing a shoe for Enlightenment, so you are chasing Enlightenment. There is nothing else that the mind can ever chase, that is the basis, root or summit of all action, you too want Enlightenment.

Listener: So can we stop?

AP: When you see that you are wanting something, and in wanting that you are only going away from that, then the very want will make you stop. Desire that normally takes you away from the center, that very same desire will stop to bring you to the center. Desire will become your friend.

Listener: So, again my thing is how it is possible to arrive to my self through the mind?

AP: Now, is it necessary to answer this question or it is better to stop at this point?

Because, if you answer this question that would be an extension of the mind.

But if you stop at this, ‘That how it is possible to trust the mind’

The mind stops now.

You are saying the mind cannot be trusted, so what is the point in carrying on with the mind? Now the mind stops, so this question is the full stop.

The moment you say that this is not reliable, the moment you see that you have already gone beyond it. But then we slip back, we start believing in the objective world, and then we are again saying that my friend you are so reliable!

This question does not deserve an answer.

It deserves a photo frame ‘Stop’.


Acharya Prashant speaking at ‘The Rishikesh Tour’ on 24th Feb 2016.

Watch Full Discourse: Acharya Prashant: Where will you find enlightenment?


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

Support our work:

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

    Donate via PayPal:

    (In multiples of $10)

    $10.00

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.

Read more

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.

Read more

The moment you think about it, you have lost it.

You have to already be there to reach there. Those who travel a lot, they never reach. Those who are already there, they keep reaching again and again and again. But when you are getting it again and again and again, then there is no verification of the happening, then there is no satisfaction in the happening because then there is nobody to tell you that you are accomplishing something. So, now you cannot be proud. Now you cannot say that an achievement has happened.

You wanted to say that you achieved. But, the ones who really achieved are the ones who are continuously in achievement. So, they cannot claim any achievement, which brings us to something interesting.

We do not want salvation. We want the thought that we are salvaged. We do not want enlightenment. We want the thought that we are enlightened. We do not want the Truth. We want the thought that we now have the Truth. So that is the reason why you chase so much, why you miss so much because ultimately you want to have the credit that you succeeded in your chase. You will never succeed.

The one who has it does not feel great about it. That which you really want is very simple, very present, very much within reach, but it is not at all the way you probably imagine it to be. The ones who have it they do not find it special at all.

It is there, all right, nothing special about it. Neither is there anything special about that which is wanted nor are those in any sense special who have it. And that is another reason why you miss them because you are looking for special people and special places and special occasions. You have it and let that remain a secret. The moment you talk about it; the moment you disclose it, the moment you think about it, you have lost it.



Read the complete article: Nothing

Nothing

gen 1

Acharya Prashant: Topic in hand is ‘Nothing’.

It is remarkable that just as other words have a certain call — because they mean something because they point at an object — the word ‘Nothing’, too attracts. When Kunal (one of the listeners) said that the topic right now would be ‘Nothing’, was it totally disappointing? Did you feel like ringing your hand and saying that, well there ought to be a substantial, material topic? How can the topic be ‘Nothing’? Did that happen? Even ‘Nothing’ arouses a certain curiosity; it has a certain pull, a certain charm.

What is it that happens to the mind when it hears the word – ‘Nothing’? When the mind first hears the word ‘Nothing’, it is just language. A word in the language has come to the mind, the word is ‘Nothing’. The specialty of this word is that unlike other words, it does not point at something substantial, something positive, rather it points at only at an absence, there is nothing. And ‘Nothing’ means that, which usually won’t be there. What is it that is usually there? We are talking life, as we always do. We are not talking some high flowing, esoteric spiritual concepts. We are talking life. The life that you and me, everybody experiences.

Read more

Ego is like a continuous uninterrupted thirst, pining for disappearance

That, which you see appearing as sex after a particular age until a particular age, is nothing but the fundamental drive of the ego expressing itself. In a human being, the ego is very closely associated with the body. When the child is small, the chief concern of the body is just nourishment and security. So, the body seeks the mother, and when the body is seeking of mother, the ‘I’ tendency attached to the body which is actually the real seeker, is just trying to gain total fulfillment through the mother. The hope is not answered. The hope that mother will prove to be the one who brings total contentment proves futile.

Intimacy with the mothers brings deep joy to the kid, but only for a while. The kid also discovers that the intimacy is not unconditional. The kid discovers that the mother may sometimes ignore him that another baby may come and affection may get a little divided. The kid also discovers that the relation really does not have perfect understanding. There is still distance. There is still confusion, conflict.

Even if of a small magnitude, yet it is still there.

The child moves ahead. The ego now must find another means to the ultimate. The child now places his hopes upon looking at the world, gaining a relationship with the world, using the world as a playground. But, new discoveries, new relationships, fun, frolic, all kinds of sports and games, they also only partially and intermittently relieves his misery. He finds that it is great fun to be adventurous, to know what this world is all about. He finds that the great fun to make new friends and keep playing with them. Mischief, naughtiness – all have their own attraction. But none of them comes even close to the total, absolute, perfect, unconditional bliss that the ego is looking for.

This attempt, the second attempt too fails. The mother fails, the world fails, the friends also proved to be failing. Fun and frolic prove no good either. Now, the age of puberty arrives. Another door opens for the kid. His search for the total, his search for peace, his search to go into the most relaxing lap, his search for security, now is able to find another expression.

All this while, what has remained unchanged is the ego’s search, longing for peace, for settlement. The ego is like a continuous uninterrupted thirst, pining for disappearance. That is a permanent background. In the foreground is the theater, the podium of all human activity.

In the foreground, actions keep happening, characters keep changing. There are differences. Sometimes there is light on stage, sometimes there is shade, sometimes characters are weeping, sometimes they are laughing, somebody is making an entry, somebody has just found an exit. People are getting related, people are getting separated. All this is happening in the foreground of life.



Read the complete article: What is the energy behind sex?

Individual enlightenment is a myth.

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

To help yourself, help the other.

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

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

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



Read the complete article: Relief from Loneliness

What is the energy behind sex?

gen 1The fundamental energy of sex is man himself, mind himself. There is the source, the core, then there is the ‘I’ tendency, and then there are the various forms that the ‘I’ tendency takes. Whatever be the form that the ‘I’ tendency takes, the form is utilized for the fundamental purpose of the ‘I’ tendency.

The ‘I’, the ego, has just one purpose, to satiate itself, to come to a completion. The ‘I’ is like a burning mass. It’s a thirsty unit. It wants to somehow quench itself. That is one thing.

Second thing is, the ‘I’ knows only one way of satiating itself, that is, through association with objects. The ego tendency, the ‘I’, believes that the route to fulfillment passes through the world, through objects. So, it keeps on getting associated with one object after the other in order to get fulfilled. The objects keep varying, the tendency does not vary. The objects keep varying, the intention of the ego does not vary. The intention is the same. The intention is to gain total fulfillment through the object. The intention is to use the objects as a means to come to the ultimate, to come to closure. Read more

Relief from loneliness

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

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

This will make it easier for us to understand.

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

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

Be a parent even to your lover

People have talked of the one who cannot be talked of, in various ways. They have talked of him as a lover, they have talked of him as a creator, as a destroyer. But the most charming description of him, is him as a parent, as a father or as a mother. And that is why, even amongst Saints, you find most references to him as that of Father or Mother. Yes, some people have called him lover also. Some have called him destroyer also. Some have given him other colorful names, beautiful names. But the most prevalent name is Father or Mother. There is a reason.

Look at what he is doing. You would find that among other things, mostly he is engaged in parenting. He is engaged in having things complete their cycles. Grow up, grow up, grow up, grow up, grow up. Even death is the next step in growing up. Grow up, grow up, grow up, grow up, and die. So, even if you call him destroyer, he is still a parent. He is helping you grow by dying.

There is great joy in parenting, there is great joy in helping the other grow and seeing the other grow. Be a parent, even to your lover. Be a parent even to your husband, even to your wife. If you are a man, be a Father to your wife. If you are a wife, be a Mother to your husband. That is Godly.

Be a father to your friend, be a mother to your pet. And obviously, that is far beyond physical procreation. Obviously, that is far beyond the social institutions of marriage etc. You are a parent, irrespective of who the other is. Your touch is a touch of life. Your very touch is a healing gesture. You touch someone and he grows. You know what is growth? Growth is expression. You know what is expressed? The Truth is expressed. That is what is called being a parent. You touch the other one, and his heart comes to be expressed. That is Godly.

That is the only way, anybody ever grows. That is the only way anybody ever gains maturity. By parently touch, by the touch of God, by the touch of Absolute. Touch the other one and help him gain maturity. That is the joy of living. That is in some sense, the only way of living.

And the more we talk of it, the more it appears foolish to escape away to some corner of the city or to a village, or to a desert, or a mountain. To any secluded place and hide there. Look at the one you are worshipping. You are saying that you are going to hide in that cave so that you may worship. The one you are worshipping remains engaged. He is engaged with you, with you, with you, with you. He is always in relationships. God is in a million relationships. Million is such a small number. Why must then you abdicate your relationships?



Read the complete articleTo help yourself, help the other

To help yourself, help the other

21762214_1227353527370622_921021697824714700_nQuestion: Acharya Ji, What does Osho mean when he says, “You help the other be alone so that you do not remain a need for the other”?

Acharya Prashant: This is with reference to a relationship. There is a relationship, a relationship apparently involves two. And if the two are lonely what are they doing in that relationship?

Just fulfilling their own self-interests. Because the lonely person has nothing but ‘himself’ in his world. The world exists for his sake so that he might be fulfilled. For the lonely person, who is paramount? “Himself, his needs.” And his needs are great! Why are his needs are great? Because he is missing the Absolute, so his need is the? Absolute. And if your need is Absolute, nothing can fulfill your need. The Absolute is? Infinite. If you are missing a little, then a little can fulfill you. If you are missing a little, then a little can fulfill you. But what if you are missing the Absolute. Then what would fulfill you? What hope is there? Too bad. Read more

How to really help someone?

21125331_1485233508231414_8341813784503617778_o

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

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

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

Acharya Prashant, On how to really live by his teachings

21762214_1227353527370622_921021697824714700_n

 

Question: How do we bridge the gap between knowing and believing? Because, with due respect, all that has been said is correct, but am I following it in my real life? Do I know it well enough, that I start believing it? Should pain and suffering be the only catalyst for making Knowing, a believing?

Acharya Prashant: Yes, Yes, Yes. Good.

The assumption is, that knowing is not sufficient, you should also believe in it.

First of all, believing is needless. Secondly, even knowing is redundant, needless. You know what is redundant? That which is a duplication, that which is not quite warranted. Not only do we not need to believe in anything, even knowing is a burden. Whatever is essential, is already quite well known to us. What more do we want to know? Read more

The false will drop

himalaya1

Whenever anyone asked him about Zen,

the great master Gutei would quietly raise one finger into the air.

A boy in the village began to imitate this behaviour.

Whenever he heard people talking about Gutei’s teachings,

he would interrupt the discussion and raise his finger.

Gutei heard about boy’s mischief.

When he saw him in the street, he seized him and cut off his finger.

The boy cried and began to run off,

but Gutei called out to him.

When the boy turned to look,

Gutei raised his finger into the air.

At that moment the boy became enlightened.

Acharya Prashant: Very fond of saying cute things when asked questions about Zen. Raising his finger and stuff. What does the master do? He cuts off the raised finger. And he screams and runs away, the master calls him back and when he comes back, what does the master do?

Listeners (in unison): Raise his finger in air.

AP: And in that instant, the boy is immediately…?

Listeners (in unison): Enlightened.

AP: What’s this about?

A couple of things first: Gurus, monks, teachers, have been conventionally known to be very compassionate people. So it shocks us a little that a teacher cuts off a boy’s finger. Right? The anecdote just illustrates that for the teacher, it is not your body that counts. The teacher would not be shaken even a little if you tell him that you are tired or that there is pain in your stomach. The teacher will say, “So what? Your body doesn’t matter, come over! Its about something far bigger than the body.”

Even if you have to compromise on your health, still come over. The teacher will not allow you to escape! For the teacher, cutting off the boy’s finger was a very obvious thing, if cutting off the finger would lead to the boy gaining some wisdom. The teacher says, “Its such a beautiful deed. It is not at all bad for the boy if he can give a finger, sacrifice a finger and be wise in return. It’s okay.” And it’s not only about a finger, even giving your right hand, is no big deal. Even laying down your life, is no big deal because what you are getting is much-much bigger than life, it is immortality. Your finger is just a token payment, it’s not even a full payment.

“Alright, give me your finger.”

“Fine.”

That is one thing about the Koan. The second thing, what does the master mean by raising ‘his’ finger? What does the master mean by raising his own finger?

Listeners (in unison): That there is only one reality.

AP: And that One is personified in the form of the Guru, the teacher. If the student tries to emulate that One, he is trying to create an alternate, a duplicate Truth. And that is sacrilege. That cannot be tolerated. After he comes back to Guru, he says, “Listen, if the finger were to be raised, if the finger were to indicate One, that finger has to be a single finger belonging to the Teacher. By cutting off your finger, I am only cutting off the false finger. I am only cutting off that which was trying to compete with the Truth. By raising this finger, I am telling you that only the Truth prevails. That which is false, gets cut off.”

And surely, the student is a deserving student. He immediately gets, in an instant, without thinking, without interpreting, he immediately gets the import of what the teacher is saying. And that’s what is meant by saying that he gets immediately enlightened. Hmm?

The raised finger of the Guru is the one Truth, the one Truth that bears no comparison, no second, no alternative.Yes?



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

Watch the session: Acharya Prashant on Zen: The false will drop



Connect to Acharya Prashant: 

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

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

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

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

5. Blessings from Beyond:

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

Contact Ms. Anu Batra:+91-9555554772

Venue: Advait Bodhsthal, Greater Noida, India.

6.Triyog:

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

Contact: Shri Kundan Singh: +91-9999102998

Venue: Advait Bodhsthal, Greater Noida, India.

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

requests@prashantadvait.com 


Books by the Speaker are available at:

Amazonhttp://tinyurl.com/Acharya-Prashant

Flipkarthttps://goo.gl/fS0zHf

coverpage

Liberation is nothing but your ‘yes’ to Liberation

 

Presentatio0

 

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

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

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

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

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

doing zazen in the Meditation Hall?”

Seijo replied, “Because he did not.”

 

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