The real cause of human poverty || Acharya Prashant (2014)

To personally meet or connect with Acharya Prashant: click here

Question: Whenever I visit any temple, I see a lot of children begging on the roads, outside the temple. I give them some money, and also think, that what can I do for them. I often feel, that had they been literate, they would have not been begging like this.

If we are not literate, then what can we do to know ourselves?

Acharya Prashant Ji: First of all, the need for your normal, conventional education, and it’s relation to poverty.

Where does ‘poverty’ come from? Do you see anything in entire existence, that is poor, except human beings? There is the grass on the ground, is it ever poor? When there is rain, it is green. And when the Sun would be beating hard, the grass would just hide beneath the surface, with it’s roots intact, only to emerge back again in the rains. There is no poverty. It does not cry that – “I am short of resources.”

Birds, animals, trees – nothing is ever poor. Nobody needs to go out, fight, earn, save, secure the future. Not at least as much as human beings do. Nobody has as much knowledge, as human beings have, and yet it is only the human beings, that are dying of starvation, of poverty, of war, and of ten other things.

Hundreds of millions of human beings have died, because they did not receive enough food. You would have not heard of hundreds and millions of animals dying this way. They don’t.

So, where does poverty come from?

Poverty is not at all natural.

Poverty is just the dual opposite, rather the dual partner, of greed.

If a few humans are seen begging, it is not because there is something wrong with them. It is not because they did not go to schools and colleges. If you pay attention, it is really because, there are few handful of other humans, who have out of their greed, hoarded all the resources with them.

I do not know whether you are aware of this, but more than ninety-five percent of the world’s wealth, resides in the hands of less than 1%, or 2% individuals. When all the resources have been taken over, by just a few individuals, is it not obvious that starvation will be there, and rampant poverty will be there?

Trees and animals, and everything in nature, takes only as much as it really needs. Go to a jungle, and you would never find an obese animal, a fat animal, because no animal ever eats more than what it really needs. You will never find that a tree has saved, hoarded, for the next fifty years, for the next seven generations.

It is only human beings, that collect, hoard, and that they glorify as ‘savings’. And why is that so? Because there is deep security in the human mind.

Work has been done by economists, who studied the famines and food shortages. And they found out that, the food shortages are not really from the supply side. They are more from the side of distribution. Enough food is there, enough food is there. It is just not reaching everybody. Why is it not reaching everybody? Why is it not reaching everybody?

Similarly, is there really shortage of space for kids to study? No. Every kid can have space in the school, but the school will not admit the kid. The school has enough space, but the school won’t admit him. Why would the school not admit him? Because the school must take the fee.

And why must the school management take the fee? Because it has to pay somebody else. And why must somebody else be paid? So that somebody else may be paid. And ultimately, where is the money going? In the pockets of the few greedy, and insecure individuals.

It is because of these handful of people, that the entire world is suffering. But again, that does not mean, that we are apportioning the blame on somebody. Those handful of people, are able to exist and prosper, only because the remaining ninety-nine percent of the population supports them. Not only supports them, it actually respects them, worships them.

Your great corporate icons, you do not understand that it is they, who are responsible for your poverty. And remember, poverty is of two kinds – absolute, and relative.

Absolute poverty is when your basic needs are not being met. Absolutely, not many of us are poor, because our basic needs are being met. We have food, clothing, shelter. But, relatively, each one of us, is very-very poor. Each one of us, lives in a complex, that we have lesser money compared to somebody else. And that is why, there is this thirst to acquire more and more.

You look at the large buildings, and the great palaces that these people have raised. And what do you feel? I must also have this. This is called ‘relative poverty’. “Oh, I am so poor, compared to him.” Now, no animal is poor, compared to another animal. At least not in the degree, one human is compared to another human.

So, is poverty something, that existence gives you? Or, is poverty something that you bring upon yourself? is poverty something, that existence gave you, or is poverty something that society has given you?

Listeners: Society.

Acharya Ji: If existence were to be blamed, then ask yourself, “Why is nothing else so poor?” The rose is shining so majestically, without earning anything. The animals are leaping, and playing, so beautifully, without going to work. And, man is being told again and again, that unless you make a career, you will die of starvation.

We have not seen rabbits, and lions, and elephants, die of starvation, because they don’t wear a tie and go to offices. In fact, they are so healthy. They live their full, natural life. They don’t get heart-attacks. They don’t suffer from aids and cancer. They don’t have to go to psychologists to get treated for depression, unless they are in contact with human beings.

They don’t do MBAs, and they have no bank accounts. Yet they are all so happy. Look at the flowers in your campus, and look at your own face. Whose face looks happier? And why is your face so sad? And not only not is it sad today, it is going to be remain sad till death.

It is so rare, to find an really joyful man. And, it is equally rare, to find a sad flower. The flower may be this small, but it would still be laughing. And man, would be sitting in this large a car, he would still be sobbing that – “The car of the neighbor is bigger. That corporate honcho has a private jet, I only have a  Mercedes. I am so poor.”

So, who gives poverty to you?

Does existence give poverty to you?

It is the society that gives poverty to you. And even if, absolute poverty is eradicated, relative poverty would always exist.

Because that is the nature of our culture, of our education, of all training and conditioning.

Isn’t it ironical, the kids that you are talking of, are standing in front of a temple? And that temple must have been built, for a crore, or a five, or may be fifty. So, was there shortage of money? Money is there, but where is the money going? Where is the money going?

The kids are standing on the highway. Do you know how much does it cost, to build one kilometer of the highway? So, is there shortage of money?

Poverty is the companion of riches.

There cannot be riches, unless there is poverty.

Look at your corporate structures, for example. They are shareholders, then there is the CEO, and the COO. Then there are the managers. And then there are the workers. Come what may, the workers would always be getting, less than one percent share of the profit. Right? Who would always be getting a huge disproportionate share of the profit? The shareholders. Right?

So, the more this firm progresses, who will progress more and more.

Listeners: The shareholders.

Acharya Ji: Whose poverty will deepen more and more?

Listeners: The workers.

Acharya Ji: That is the nature of your economy. This fellow, the worker, will gain five rupees. This fellow, the shareholder, will gain five crore rupees. When he will gain five crore rupees, that five crore will be used to make things, even more expensive. You see, when there is somebody, who is prepared to pay fifty rupees, for a twenty rupee thing, what will happen to the price, of the twenty rupee thing?

You are there, and your neighbor is there. You are the worker, your neighbor, is the shareholder. In front of you two, is the seller. You can spend twenty rupees, but you cannot spend more than that. Your neighbor bought something, and the seller was selling it for twenty rupees. Now, your great neighbor, the share holder, comes out, and says, “I am prepared to pay fifty rupees for it.”

Now, what is the price of thing increased to?

Listeners: Fifty rupees.

Acharya Ji: Now, can you purchase it anymore?

Listeners: No.

Acharya Ji: Is this not artificial poverty? There was no poverty. But, poverty has been artificially created by somebody, who has an obscene sum of wealth.

You are alright with a bike. But then you see a four-wheeler, and the bike is not alright anymore. And then the poor ‘Alto’ sees a ‘Corolla’, and it becomes ashamed. Then the ‘Corolla’ sees a ‘BMW’, and then ‘BMW’ sees a Jet. And then ‘Jet’ sees a ‘Spacecraft’ to Mars.

(laughter)

And everybody becomes the poor.

Who suffers?

The poor kids in front of the temple.

Because everybody must have his pound of flesh, so the one who is the most vulnerable, will be left begging.

A day may come, when out of economic progress, these kids may have enough to feed their stomachs. But, remember, with this kind of a system, they will never have enough to feed their souls.


Excerpted from a ‘Shabd-Yoga’ session. Edited for clarity. Watch the video session: Acharya Prashant, with students: The real cause of human poverty

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

Question:

Dear Acharya Ji, Pranam

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

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

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

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

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

Isn’t it obvious?

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

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

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

Real trueness is time independent.

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Acharya Prashant on Avadhuta Gita: Why does mental disease exist?

(To receive regular updates on WhatsApp regarding wisdom articles by Acharya Ji and to get an opportunity to connect to him directly, click here.)

Question: Manish Bansal has asked, Acharya Ji, The Avadhuta Gita says, “svarupa-nirvanam anamayoaham”, then why do we get hurt? Why do we get sick?

Acharya Prashant:

The fundamental does not get hurt and the fundamental does not get sick.

That in you which is central, fundamental, incorruptible, unbreakable can neither get hurt nor sick. That also tells you about the nature of all hurt and sickness. They don’t occur to the real you and therefore as they run their course, it is possible to let them run their course and yet be aloof.

There is something in you that just cannot get sick. There is something in you that just cannot get hurt. If you feel that your entire existence is reeling under the impact of hurt then you have not looked at yourself carefully.

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Acharya Prashant on Khalil Gibran: You know your real face, and your real home?

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“Your life, my friend,

is a residence far away from any other

residence and neighbours.

Your inner soul is a home far away from

other homes named after you.

If this residence is dark,

you cannot light it with your neighbour’s lamp;

If it is empty you cannot fill it

with the riches of your neighbour;

Were it in the middle of a desert, you could not move it to a

garden planted by someone else…

Your inner soul, my friend,

is surrounded with solitude and seclusion.

Were it not for this solitude and this seclusion

you would not be you and I would not be I.

If it were not for that solitude and seclusion,

I would, if I heard your voice, think myself to be speaking;

Yet, if I saw your face, I would imagine that I were looking into a mirror.”

~ Khalil Gibran

Acharya Prashant: Poets have a way, of presenting the Truth. The way helps. The way is beautiful. But as happens with all ways to the Truth, the way itself is a bit of a hindrance to the destination.

What Khalil Gibran is saying here, is essentially very straightforward. The inner seclusion and solitude that he is talking of, is nothing, but your calm, peaceful, silent, immovable, center.

Seated at that center, with the calmness, the immovability, of the center, vested in the mind as well; the mind gains intelligence, the mind gains discretion.

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Acharya Prashant on Upanishads: The limited, the limitless, and the dance

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Acharya Prashant: Hema, is saying, “Good, bad, evil, are all reflections of our inner-selves. How do we understand the limitless, with our limited mind?”

As long as you keep calling yourselves limited. You will continue to have a fascination towards comprehending the limitless.

You must ask, “Why does the infinite, the immense, appeal to you so much?” It appeals to you only because you have fundamentally defined yourself as limited.

What is bondage? Except the word ‘bondage’. The moment you say that there is a word called ‘bondage’, you have brought something fictitious to Life. The moment you call something as a bondage; you have called yourself a limited entity, vulnerable to bondage. Is the limitless susceptible to bondage? Just by talking of a few things, or even by seeking solutions to a few problems, you needlessly substantiate those things and problems.

You are saying, “How does one understand the limitless, with the limited mind?”

It’s exactly the other way round, Hema. You are asking, “How does one understand the limitless, with the limited mind?”

You know how it works?

You understand the limited because you are limitless.

Obviously the limited cannot comprehend the limitless.

But the limitations can be comprehended.

By whom?

By the limited one? Obviously not!

The limitations can be comprehended, because ‘you are unlimited’.

The unlimited one is not to be comprehended. The unlimited one is the one shining behind all comprehension!

How are you able ‘to know anything’? All things are limited. But if the knowing of the thing is also limited, would you ever ‘know’ really?

The ‘thing’ is limited. The ‘knowing’ of the thing, the ‘understanding’, is never limited.

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Acharya Prashant on Veganism: Vedas and Milk

Blog-11

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

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

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

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

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

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

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

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

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

That is what Vedas are all about.

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

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Don’t imagine solutions

Answers are not there. Only questions are there. Understand the question and that is it. This question-answer format has been given to you by the society only. That there is something like a question and then there is something like an answer. No. Only Inquiry exists and resolution of inquiry exists. There is nothing like ‘answer’ in that.

Don’t imagine solutions. Don’t imagine that if I do like this, then that would happen. Do it first.

This is what you need to observe. While walking, roaming, eating, whatever is happening, just observe that and you will understand! Truth is not far. Just that is what you have to see.

As a boss, if I am sucking Life out of my employees’ life, is that not violence all the more.



Read the complete article: Acharya Prashant: Ask till you drop the mask


 

Acharya Prashant: Ask till you drop the mask

Acharya Prashant: Ask absurd questions. People would say, he has gone mad. But, ask absurd questions.
Why should something like a ‘home’ exist? Have you ever asked this question? You go back home everyday, have you ever asked this? Why should anything like a home exist? I mean, why can’t we just be, wherever we are! Why do we always need to go somewhere in the evening? Why can’t I just be? You are there, I am there. And we are enjoying. We are here the whole night, spend the rest of the day, and we will leave when we feel like, then we will go another place. The whole world belongs to us! What is this concept of a home?

Ever thought? Ask. This is called Inquiry. What is this game about Mummy-Papa? One male, one female, sitting together in a home. What exactly is going on? And these people are supposed to be special. And the whole of religion, and the whole of society, and everything telling me that I must respect, Love them. What exactly is going on? Let me understand it, let me understand it. What is this thing called siblings? What are brothers and sisters? What is this thing called society? What is this thing called religion? What does one mean by religion? What is this thing called a normal life?

What is this thing called progress and growth? That one must progress in life! What is this thing called progress? Have you ever asked yourself, about this thing called progress? Papa, why do you keep chanting, progress, progress? What is meant by progress? A little more money? Why do you need more money? What would you do with it? Are you using all the money that you have? You are using only ten percent of the money you have, rest all is in the banks! So, what will you do with more progress? First, finish the money that is there in the banks! I already have so much, first let me finish it up. What happened to the money in the bank? Is it all finished?

These are absurd questions but ask them. Understand, how the minds of the people function.

When you see the roads in the mornings, full of traffic; Ask, what is this going on? Where are these people going? Why? Look at their faces! People are coming back home in the evening time, in traffic, look at their faces. Ask them, is this what life and work are supposed to be? That they have made faces like that! People who are returning back around 7.30 – 8pm, have you ever focused on their faces, expressions? They are driving a car, there is peak traffic hour, and they are stuck in long traffic jams! Have you ever looked at their faces? Look. Look closely, inattention. And ask yourself, is this what I am preparing myself for? I am paying fees in Lakhs so that my life becomes rubbish like this? I am paying to get assaulted?

Listener: Acharya Ji, asking questions, will we be getting the correct answers?

AP:

Answers are not there. Only questions are there. Understand the question and that is it.

This question-answer format has been given to you by the society only. That there is something like a question and then there is something like an answer. No. Only Inquiry exists and resolution of inquiry exists. There is nothing like ‘answer’ in that.

L: But when we will inquire, won’t we be thinking?

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The greatest dependence is psychological dependence

Before you talk of the future, shouldn’t you first understand what you are doing right now?

In your moments of deepest enjoyment, have you ever thought of the future? Tell me?

To look towards future, one would have to take his attention away from the present, right?

Your goals cannot be bigger than your awareness. Goals will just be within the circumference of what you know.

Life is the present moment, there is nothing else. If you are free right now, there is no need to become enslaved the next moment. Why do you want to pretend that we are slaves? You are not! You are free this moment!

And remember, financial dependence is not a great dependence. Even physical dependence may not be a great dependence. The greatest dependence is psychological dependence.



Read the complete article: Acharya Prashant: On plans and goal-setting


 

Acharya Prashant: On plans and goal-setting

Question: Acharya Ji, we should have future plans also. What should set that in our minds that what we are going to be in future!

Acharya Prashant: Alright, that is a very sensible question. What’s your name?

Questioner: Aanchal.

AP: Right. Aanchal, suppose if one day, you give one of your friends a call. And say, tell me, which road goes to Chandigarh? How do I reach Chandigarh? And you are feverishly asking her. How do I reach Chandigarh, tell me, how do I reach Chandigarh? If your friend is sensible enough, what is the question she is going to ask you?

Listeners: Where are you, now?

AP: Where are you right now? To reach anywhere, shouldn’t you firstly know where are you right now? To talk about future, shouldn’t you firstly know what the present moment is? And if the present moment is known, is Chandigarh too far away?

Before you talk of the future, shouldn’t you first understand what you are doing right now?

And right now means exactly right now! Are you aware of how your thoughts are wending? Are you aware, from where are these questions arising? Are you even aware, why there is incessant thirst for the future?

In your moments of deepest enjoyment, have you ever thought of the future?

Tell me?

Have you noticed? Have you been attentive to the fact that when is it that you really start thinking of the future?

When you are? Insecure. When you are insecure, and tense and anxious, that’s when your mind rushes to the future.

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What is Godlessness?

Man in that sense is way behind words because our resistance towards free fall is both biological and social.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

To live in dissatisfaction is to keep crying.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

The skin is so protected that it cannot take any sun. However, it looks cute, like rabbit fur, feels nice and soft. You can play with the kid as if the kid is a toy and parents Love that, their personal toy. So the more toy-like the kid is, the more you feel satisfied as a parent. See, no scars and the shade is uniform. No dents. Regularly maintained and serviced. Weight is perfect. Refueling is done at regular intervals. Paint is so original.

Godlessness means Lovelessness, Joylessness, Freedomlessness.



Read the complete article: Acharya Prashant on Rumi: Fall in faith, and you will be given wings


 

Acharya Prashant on Rumi: Fall in faith, and you will be given wings

“Birds make great sky-circles of their freedom. How do they learn it? They fall and falling; they are given wings.”

~ Rumi

Question:  Shilpi has asked, RUMI says “ Birds make great sky-circles of their freedom. How do they learn it? They fall and falling; they are given wings.” Can you please speak more about this?

Thank you.

Acharya Prashant: Rumi says birds fall and falling they are given wings. Those wings are so perfect and powerful that birds make great sky-circles of their freedom. Birds fall and falling they are given wings. They are given wings; their fall is a Trust fall. We don’t trust that wings will be given to us, we want to earn our wings. We cannot allow ourselves to fall freely because we feel responsible for our welfare. We feel that we live in a hostile world, we have been born in an alien place, and unless we take of ourselves, we will be eliminated.

This universe, we take as a stranger. Existence, we take as inimical to us. Now obviously, then there is a constant tension to take care of ourselves. We will not let ourselves fall. What Rumi is saying must not be taken literally. It’s not as if birds fall and in the process of falling, they are blessed with wings. What he means is that there is no effort on the part of everything existential, be it a river, a mountain, a bird, a fish, an insect, and an animal. They live in a state of constant surrender. Even if they resist, their resistance is just biological. Their resistance is not social; their resistance is not one of knowledge but of instinct.

Man in that sense is way behind words because our resistance towards free fall is both biological and social.

We are born as someone who would be afraid and then we are terrified further by our social conditioning. When the child is born, the child cries. The beginning itself is not very auspicious, and to make matters far worse, the entire life we are taught to cry. Sometimes we are told to laugh, but that is the same thing. Laughing and crying are ends of the same duality.

To live in dissatisfaction is to keep crying.

That is what we are always taught, live as if you are hungry, stay hungry.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

The primary idiocy being, if I don’t take care of myself what will happen to me. The man extends this idiocy to others. I have to take of myself, I have to take care of him, him, him, him ( Acharya Ji pointing out to few listeners) and this we call as Love. Come all of you, my loved ones, I must save you from existence.

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The World will take back, what it has given

You can either keep plucking each single leaf, trying to get rid of, trying to destroy the different kinds of fears or you can strike straight at the root.

We have cultivated a feeling within us that we are incomplete and that incompleteness is to be filled with objects brought from outside, thoughts, ideologies, people, relationships, money, respect, qualifications.

Your entire sense of being, your entire self-esteem, self-worth, self-concept is now dependent upon the World. All identities are coming from outside. Everything that you think is precious is now coming from outside.

What comes from the World can always be taken back by the World.

That is the root of fear, the assumed sense of inner incompleteness.

There was nobody and there is hardly anyone today who comes and tells you that you are complete, beautiful and wonderful, as you are.

Whosoever wants to control you, can control you only if you feel small about yourself.

The disease itself does not exist! Why are you treating yourself with all these fake medicines? Ambition, accomplishment, recognition. All these are false medicines for a non-existent disease. That is fear. Something will be taken away from me. The World will take back, what it has given me.

The really important was never given to you by the World, so how can the World take it back? The really important is something so intrinsic, so innate to your being that nobody can touch it.

Those who want to live fearlessly must get rid of their dependencies. And you can get rid of dependencies, only when you first realize that you don’t need to dependent. That you are good, complete, alright. Perfect as you are. Essentially!



Read the complete article: Acharya Prashant: How to completely drop fear?


 

Acharya Prashant: How to completely drop fear?

Question:  We understood in our HIDP class that ‘fear’ is a ‘state of mind.’ But Acharya Ji, different kinds of fear generally arise in a human. It is natural to a human. For example, fear of getting low marks or fear of losing our near and dear ones. So Acharya Ji, can we completely come out of these fears ever in our life or is it not at all possible to come out of it?

Acharya Prashant: What’s your name?

Questioner: Nitesh.

AP: Nitesh, the different kind of fears that you are talking of are just like different leaves of the same tree. It’s a very horrible tree. The tree of fear. Now, you can either keep plucking each single leaf and there are thousands and thousands of such leaves.

You can either keep plucking each single leaf, trying to get rid of, trying to destroy the different kinds of fears

or you can strike straight at the root.

And remember even if you keep plucking the leaves, leaves have a way to emerge again, as long as the root is there. Right? One leaf is gone, two leaves are gone and you find four new leaves have arisen. What is the root of fear, let’s look at that.

All fear arises from a sense of cultivated incompleteness. Will you attend to this phrase, ‘Cultivated incompleteness?’ All fear arises from a sense of learned inadequacy. Both mean the same, cultivated incompleteness and learned inadequacy.

We have cultivated a feeling within us that we are incomplete and that incompleteness is to be filled with objects brought from outside, thoughts, ideologies, people, relationships, money, respect, qualifications.

We want to keep acquiring these in order to fill an assumed inner incompleteness. All the urge to achieve is based on an assumption. That assumption is, that I need to achieve.

Do you see this?

The urge to achieve, accomplish, acquire, become something, that is based on an assumption that I need to achieve, I need to become. We never question, enquire or challenge that assumption.

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Man stabs in the back

And man have such great systems of morality and yet man is a ‘Mass-murderer.’

Man has caused thousands of species to get extinct and they will never come back.

Is that not surprising? Except the child of man, nothing is told right and wrong and yet it is the man who seems to be the worst offender of all.

The dog knows Love. In spite of never have been taught anything about Love

And Man is continuously been taught Love and Man does not know Love.

Man stabs in the back. No, dogs stabs in the back

and man has given ample lessons in Loyalty and Fidelity.

Nothing in existence makes itself up.

Man wants to do a lot and in doing a lot he only degrades himself.

That which is central that which is really important is beyond right and wrong.

To live in your essential nature is only right. And this is a secret that entire existence knows.

The only right is to be aware of ‘your’ nature and live in it.

Live by it and die by it.

If the cost is death, pay the price.

You need not tell somebody that it is right to be free.

That which is really important is already known to us, rest need not be taught.

Remember that, the only right is to be aware of ‘your’ nature and Live in it.

The only wrong is to have an ‘artificial personality.’



Read the complete article: Acharya Prashant: How to know what is right and what is wrong?


 

Acharya Prashant: How to know what is right and what is wrong?

Listener: Who discretes ‘what is wrong’ and ‘what is right?’ People have a different perception of what is right and something is better.

Acharya Prashant: Right. Very good. What is your name?

L: Apoorva.

AP: Sit, Apoorva. Apoorva it is very good that you are questioning a deep assumption. The assumption of morality that ‘what is right’ and ‘what is wrong?’ You have gone many steps ahead but still, you stopped, you are not completing the journey. You must not only ask, “Acharya Ji, who decides what is right and what is wrong? You can go a step ahead, a step further and ask, “Whether there anything right and anything wrong?” You still have belief that there is something ‘right’ and there is something ‘wrong,’ right?

You are believing in that, right? I am asking you, “Why must you believe in that?” You have limited your question. You are saying that there is something ‘right’ and something ‘wrong’ but who will decide that? Your question is limited to this part that who will decide that ‘what is right’ and ‘what is wrong.’ I’m saying broaden your question take one more step. Ask, whether there anything called ‘right‘ and ‘wrong?’ Can you ask this question? Do you want me to broaden it?

L: Yes, Acharya Ji.

AP: Alright! What is right, what is wrong? You were born and if these things were not given to you, would there be a problem with the living? Would you not able to breathe? Would the essentials of life be lost to you? How would a man be a lesser being if there is nothing called right and wrong in his vocabulary, tell me?

There is beautiful grass outside. It does not know any right and wrong, and it’s still Beautiful. It is not depressed. It does not have any diabetes or heart attack and it is not sining either the clouds, the animals, the rivers. They have no sense of right and wrong and yet they are very grounded beings. You do not see any animal raping any other animal. You do not see ethnic cleaning in jungles. You do not see that one animal was so violent that it caused any other species to go extinct.

Do you see all this?

You do not see organized wars amongst trees. Now, they don’t have sense of right and wrong and yet they are alright.

And man have such great systems of morality and yet man is a ‘Mass-murderer.’

Man has caused thousands of species to get extinct and they will never come back.

Read more

His suffering will be your suffering

What is right for one, cannot be right for the other. The method that suits one, cannot suit the other.

And when you see better, then you know on your own, the step to take, the direction to move.

The moment you cause suffering, it is to yourself that the suffering has been caused.

If you do not know what is not right for him, surely, firstly you do not know what is right for you. His suffering will be your suffering.



Read the complete article: Acharya Prashant on Jesus Christ: Give to each what they deserve – that alone is suitable for them

Acharya Prashant on Jesus Christ: Give to each what they deserve – that alone is suitable for them

Give not that which is holy unto the dogs,

neither cast ye your pearls before swine,

lest they trample them under their feet,

and turn again and rend you.

Matthew 7:6

Acharya Prashant: Your path, cannot be somebody else’s path.  No, general method, nothing general at all, can ever be suitable to you. You are what you are because you are evolved, programmed, brought up and conditioned in the way that you are. Each of us, is located at a different point in existence. This point is a point, away, from our home, the center. And because the points are different, so our actions will also be different.

The right action, must necessarily, be different for different persons.

What is right for one, cannot be right for the other.

The method that suits one, cannot suit the other.

To a dog, only that which is suitable to a dog is right and to a swine, only that which is suitable to a swine is right. Hence, the right action cannot be a set of principles. Hence, the whole premise of morality, is hollow. Morality deals with prescriptions, with commandments, do this, do that.

What Jesus is saying is – what is right for you, depends on, what you take yourself to be.  Your way towards home, depends on, how badly you have lost yourself. Depends on, where you think you are.

There can be no, one general way or one general right action. But we have a tendency out of morality to label, a few things as right, a few things as wrong. A few paths as profound, a few other ways, as profane. Now if you suggest your so-called profound paths, to a dog, you would only be doing injustice to the dog. To a dog, only a dog’s way is appropriate. To you, only that is appropriate, which is for you and that can arise only from the depths of your awareness. Hence, the right teacher can never prescribe or command.

He can never tell you, what to do.  He will never be a provider or instructor of action.  Instead, he will be an illuminator.  He will help remove, the obstacles in front of a light, so that you can see better.

And when you see better, then you know on your own, the step to take, the direction to move.

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An inner disorder is bound to be false

You don’t identify the false by matching it with your conception of the false. The false is identified by what it does to you.

How do you know it is false? If it unsettles you, if it leads to disquiet, it is false. If it needs protection, if it demands security, it is ‘False.’

Falseness has to be understood in the context of your nature.

Your nature is peace and hence whatever, leads to an inner derangement, an inner disorder is bound to be false.

L: Where is the mind located? AP: Nowhere, you are located in the mind.



Read the complete article: Acharya Prashant on J. Krishnamurti: How to know the false as false?

Acharya Prashant on J. Krishnamurti – How to know the false as false

Question: Acharya Ji, what does J. Krishnamurti mean when he says, “To understand what is, is more important than to create and follow ideals.”

Acharya Prashant: Actually, the first part of that sentence, is the absolute, the second part is the actionable. Understanding what is, is not really a task. It is not even needed. What is needed is the second part.

Just stop taking your ideals seriously. Just stop having, fanciful pictures of existence. And understanding what is, the present, will then no more be needed because a need is meaningful only when something is absent and we are talking of the present. So there is no need really then. So the useful part of that sentence is just the later part. The first part you can even ignore. That’s the thing about Truth,  you can ignore it.  You can totally ignore it because you can depend on it that it will never go away. It is utterly reliable, hence, you can forget it. The first part of that sentence is the absolute so you can totally forget and ignore it. The second part is useful.

L: Related to the same, I want to ask a question, “To perceive the Truth requires the understanding of the false.”

~ J. Krishnamurti. 

I have two questions based upon it. How is one to identify the false? And if we are able to identify the false, and if you have a doubt in its falsehood, that’s the question?

AP: No. See,

You don’t identify the false by matching it with your conception of the false. The false is identified by what it does to you.

I am glad you raised this question.

How do you know it is false?

If it unsettles you, if it leads to disquiet, it is false. If it needs protection, if it demands security, it is ‘False.’

You see,

falseness has to be understood in the context of your nature.

Your nature is to be careful and whatever demands care from you, is bound to be false.

Your nature is relaxation and hence whatever demands a lot of doing from you, is bound to be false. Your nature is faith and hence whatever will demand a lot of testing and verification is bound to be false. Your nature is trust that arises from that faith and hence whatever puts you in the situation of doubt, is bound to be false.

Are you getting it?

Your nature is peace and hence whatever, leads to an inner derangement, an inner disorder is bound to be false.

In short, anything that leads to mental excitation is bound to be false. That’s how you know the false. And that is why the truth cannot be known because the apparatus that you use for knowing is the mind and if it excites the mind, it is false.  Hence, the Truth cannot be know, because the Truth will?

L: Never create ripples.

AP: If it creates ripples here, please know, that it is false. And when I say it is false, glad that, when I say, ‘it is false’ that does not mean the object outside of you is false. When I say, ‘It’ is false, I mean that, this ( points to self) and the relationship. So do not start labelling objects outside of you as false, false, false, false, false, false ( points in different directions).

You pick up a J. Krishnamurthi book and it troubles you and you say false.

L: Laughs.

AP: It’s not about that book. It’s about the book, the reader of the book and the way of reading. In fact, the way of reading can be dispensed with. Just say ‘the book’ and ‘the reader of the book.’ And even among these two, what is more relevant?

L: The reader of the book.

AP: The reader of the book. That is where the falseness lies. So, will we be specific about the application of this word now, false? Yes?

L: Acharya Ji, Psychology, and Psychiatry,  these days, try to treat the mind by giving medicines, psychiatry or by suggesting some methods or therapy. Acharya Ji, to what extent are they useful? Because they do not treat the basic.

AP: The brain can be treated. The brain is just like any other organ of the body. The brain can be treated. So if you have a tumor here or some other malfunction, and if there is, a drug available. Kindly do not say that normally, treatment of the mind is surrender so I will not take that drug.

Those who are prescribing the drugs, are not treating the mind really, they are treating the brain, and the brain is the mass of flesh, so allow them to treat the brain.

L: Where is the mind located?

AP: Nowhere, you are located in the mind.

AP: As a person, that perceives only through senses. This is the organ, that is related to the senses. The mind and the brain, really have no particular connection. It is just that because you are identified with the senses, hence, even to talk of the mind, you use the brain. Otherwise, brain and mind, have no great, in-depth relationship. If they have a relationship, that is only in context of the person. Remove the person, and you have removed the brain.

Are you getting it?

L: Yes. Krishnamurthi talks about mutation.

AP: But does he says that the mutations happen only in the brain cells? I have not looked at the brain cells of people around me but I have looked at their facial cells. That fellow, over there, does not look the way he used to look two years back. Neither does that girl here or that boy there.

Does Krishnamurthi say that the mutations happen only within the skull? I don’t know of that, maybe a doctor is more qualified to speak. But I have seen mutations happening, in the faces. And flesh is flesh. If the brain cells change, that is no more significant, than the change in the cells of the face.  And the face cannot really change without the brain changing. So that is the same thing. So don’t be particularly interested in the mutation of the brain.

The whole body, of the wise one, bears wisdom.  It is for more, abstract reasons that saints are depicted as having an aura. It is just that, we show that aura, only around the head. I tell you that that aura is there on also, on the fingers, the eyes. Your eyes are no more the same, once you have been touched.  The eye cells have undergone mutation and of course, there would be an accompanying mutation, an underlying mutation, in the brain cells also, of course, that has to be there. But why think only of the brain, it’s evident and obvious even in the face, in the eyes.

Are you getting it?

When you are relaxed, you do not sit in the same way as when you are agitated. Don’t you see that there is a mutation? Your entire, body chemistry changes, when you are, relaxed. Don’t you see there is a mutation?



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

Watch the session: Acharya Prashant on J. Krishnamurti – How to know the false as false


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