What is each experience craving for? || Acharya Prashant (2019)

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What is each experience craving for

Question:  Acharya Ji,  I cannot really wrap my head around this, when I say, “Okay fine, at this point  that I am greedy for experiences, and I want to go out and may be get a massage for myself.” So, once I have understood that I am greedy for new experiences, and I am seeking a new experience, this means that I am supporting the greed.

How am I supposed to understand, so that I am free of this greed? As Jiddu Krshnamurti says, “If you understand fear, you are free of fear.”

What is this ‘understanding’ then?

Acharya Prashant Ji: You are not greedy for the experience. You are greedy for what the experience would, purportedly bring to you.

The experiencer wants fulfillment, and that is what the experience promises to bring him. It is not the experience that is paramount, but the promise. And it is okay to buy into that promise, sometimes. But, don’t you want to verify that the promise has been kept?

You bought into a promise. You bought yourself a massage. Has the promise been kept? Has the massage delivered what it promised? That’s what you should verify.

Questioner: Should I do this for each experience?

Acharya Prashant Ji: Obviously.

Questioner: Or, understand one experience?

Acharya Prashant Ji: Obviously. Because that is what is making you invest yourself, in all these experiences. If you are paying for each of these experiences, don’t you want to verify each of the bills? Or, would you say, “Should I verify one bill? Or each of them?”

You paid for each of these bills, didn’t you? You paid with your time, energy, your life, your money. What have these experiences really brought you?

Questioner: What if the promises are not kept?

Acharya Prashant Ji: Don’t buy them again. Blacklist the massage parlour.

(laughter)

Questioner: If we end up choosing the next massage parlour?

Acharya Prashant Ji: May be, if you are still carrying a hope. A point may come, when you disillusioned with, massage parlours, as such. Now you know that none of these shops, are any good.

It was not about one particular shop. It was about the very breed of these shops. They don’t keep their promises. Or do they?

Get a massage.

(laughter)

Questioner: Acharya Ji, how much should I push this experience investigation, and a to what point should I push it, so that the experiencer rests?

Acharya Prashant Ji: Do you ask this, when you count currency to pay in a shop? Don’t you check, and sometimes double-check, every time you make a payment?

The thing was worth rupees two hundred seventy-six. You held out a five-hundred rupee note. Don’t you count how much has been received back? And don’t you count when a similar thing happens, and again, and again, and every time it happens?

It’s your precious money – you are talking about life.

How many times do you want to check? Every time, every moment.

You have given away, a part of yourself, irretrievably. Is the lost minute, ever going to return? You just expended, a minute of your life, in seeking a particular experience. Is that minute, ever going to return? Now, before you expend the next minute, don’t you want to check?

Do we appreciate, the loss that is called ‘time’? Or, do we live, as if we are immortal?

The fact of death is, strongly repressed. Is that how we live?

It was not without reason, that saints always reminded you of death.

If they don’t remind you of death, then you keep throwing yourself away, wasting yourself away, as if you have infinite resources, especially infinite time.

The fact of your life as a ‘person’ is – you do not have infinite time.

Now, then how do you mange to waste yourself away, in buying colourful experiences, of all shapes? The fellow will walk away, with what he wanted to. What are you left with? A drained kitty, and even more impoverished mind. The parlour will prosper. How about your life?

Every transaction has to be made, with just one goal in sight.

You know that goal, right? We need not name it again and again.

It is the name of the One, who has no name.

That is – the Goal.

So,  before you enter any transaction, big or small, ask yourself, “Is this going to take me to the goal, or at least closer to the goal? And if not, what am I doing in the shop?”

“Rahna nahin des biraana hai.”

(This shop, this place is not for me. It is alien to me).

“Yeh sansaar kaantan kee jhadee, ulajh ulajh mar jaana hai.”

(This world is a bunch of shrubs. I will just keep getting entangled, and will bleed to death).

Such is the nature of this market place!

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

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

Watch the session: What is each experience craving for? || Acharya Prashant (2019)

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How to know whether one is spiritually evolved or not? || Acharya Prashant (2018)

How to know whether one is spiritually evolved or not

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Question: How to know whether one is spiritually evolved or not?

Acharya ji: Sharmila,

All spirituality is about you. Nobody else will set the criteria.

Your suffering begins it, and it ends with your suffering.

The origin of spirituality is – your own, personal suffering.

Nobody else sets the criteria.

You are suffering, so you set the criteria. Nobody else sets the criteria.

Have you arrived? Has your suffering ceased? That is the criteria. You do not need outside of your self, to set any criteria, or to determine any benchmarks or standards.

“Am I spiritually evolved?” You answer. “Sir, am I spiritually evolved?” You answer. If you still feel lonely, and confused, and divided, and dejected, then you answer whether you are evolved.

Nobody else can bother to tell you your state, and nobody else can actually tell you your state. Your experiences are the best judge. How are you experiencing within, all the time?

And you live in the world of experiences, don’t you? Your mind is never free of experiences. It is never tranquil mind. It is a mind, that is always beset with experiences. Your mind is never free of experiences. It is never tranquil mind, it is a mind always beset with experiences.

Something happened here, something happened there. You are the experiencer, and something is happening to you. You are experiencing it. Now what is the quality of this experiencing? That is the criteria.

All spirituality is with respect to ‘you’. It is not an examination in which somebody else sets the syllabus. You are the syllabus, and you will determine whether you succeeded or failed. If you are still disgruntled, and hurt, and offended, probably you need to re-appear.

Try.

When have you cleared the examination? When you are a rascal enough, to bunk the exam.

(laughter)

You cannot clear this examination, by seriously appearing in it. Once you have shown your admit card to the invigilator, you are flunked. Be a fool enough to simply bunk all exams. And then, this is when you come out of, as they say, “With flying colors.”

“And the topper is – Sharmila (the questioner). Please come over to the podium.”

When she didn’t even bother to write the exams, would she bother to collect the certificate? She is not here.

Who is the winner?

The one who has gone.

Not here.

Disappeared.

Bunked.

“Not here, how will I pass or fail?”

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

Watch the session: How to know whether one is spiritually evolved or not? || Acharya Prashant (2018)


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Liberation, confusion, cognitive dissonance || Acharya Prashant (2019)

Liberation, confusion, cognitive dissonance

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Question: Acharya ji, if liberation is the ultimate destiny, why don’t we get it naturally?

Acharya Prashant: Liberation is freedom, right? Liberation is freedom. So you are free to not to be free. You are already liberated.

It is because you are liberated, that you can choose to remain not liberated.

Good! You will get what you order. Everything is there on the menu. And the system respects your choice. The day you will choose liberation, liberation is yours. Till then , keep feasting on the various delicacies of life, and keep paying the bill. On that menu, everything is very highly chargeable, except for liberation.

We often judge things by the price, don’t we? Suffering comes at a very high price.

Listener: And it’s very valuable also.

Acharya ji: Liberation is there for the taking. So who wants it?

Listener: Acharya ji, how to remove confusion from life?

Acharya ji: Were you totally confused, would you know that you were confused? Who is the one, who knows confusion? Is he too confused? And if he too is confused, then how does he know that he is confused?

For you, to strongly assert that you are confused,

there must surely be some point in you, that is, not confused.

So, why are you unnecessarily cheating us? We know everything, right? And still we just pretend as if, ignorance is so deep, and wide, and overpowering.

Listener: Acharya ji, but there is something called ‘cognitive dissonance’. What role does it play?

Acharya ji: It is not even cognitive in nature. Had it been cognitive, it would have been a thing of the mind. All cognition is of the mind.

That which you really know, is at a point, a little away from the cognizing mind. The dissonance is not between cognition and cognition. It is between cognition, and pre-cognition – something that exists, prior to cognition. Something that is a-priory to cognition. Something that is foundation to all cognition.

Cognition has to be taught, freedom doesn’t have to be taught.

Cognition develops over experience.

There is something that is already fully developed, even before all experience.

And that is the difference between psychology and spirituality. Psychology limits itself to the mind. Spirituality says that even to know the mind, you have to go a little beyond the mind. So spirituality says, that even if you have to just study the psyche, you still have to go a little beyond the psyche.

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

Watch the session: Liberation, confusion, cognitive dissonance || Acharya Prashant (2019)


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To break-up or not to break-up? || Acharya Prashant (2018)

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Question: How to get rid of a relationship that gives pain in leaving?

Acharya Prashant: A few things must be clear.

One, if it is really a bad relationship, then you can have no pain in leaving it because the pain is already there.

How can there be a pain in leaving it because there is a lot of pain in living it?

You cannot have pain in leaving it; rather you are leaving the pain.

Second thing, dropping a relationship, does not mean dropping the other person. If you think that dropping the other person will lead to a change in the relationship, you are mistaken.

All your relationships are fundamentally a reflection of yourself.

You chose the other person.

If you remain the same, then you will find another person to have the same kind of relationship with.

You are a drunkard; you go to the market to fetch some liquor. If one shop is closed, what will you do? You will go to another shop, establish the same kind of relationship with that shop and get the same kind of intoxication from that shop.

You may keep changing shops, that does not change the relationship.

It is a very fine thing that you must understand. You can keep changing persons in your life, and yet you will find that your relationship is just the same because you haven’t changed. You have kept dropping the persons, you may keep changing shops, but wherever you go, you are just asking for liquor. So your relationship with any shop is just the same. Even if you are going to a shoe shop, you are asking for liquor.

That is one approach, the other approach is, “I chose the other person and if I remain the same, I will keep choosing persons of the same quality.” Why drop the person? Every person is a universe. What do I relate to,  in that person? What does that person become in my presence? Can I let the person ‘be’ and rather change the relationship?

Read more

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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You are a man of patterns

You are a man of mind. You are a man of reactions. You are a man of patterns. Who wants to talk to such a man?

An ordinary man in the name of learning from failures, Just tries to react differently. The second time a similar situation arises. And this he labels as learning from failure.

Zen is your essential core that reacts not, that it’s his own master. Has it’s own way of living.

Two or three years are needed so that all the pre-existing answers get clear. Not that the new answer is needed but the old answer need to go.



Read the complete article: Acharya Prashant on Zen: Have you any God?


 

Acharya Prashant on Zen: Have you any God?

Acharya Prashant: Joshu went to Hermit and asked, “What’s up? What’s up?” The Hermit lifted up his fist and Joshu said, “Water is too shallow to enter here and went away”. Joshu visited the Hermit once again, a few days later and said, “What’s up? What’s up?” The Hermit raised his fist again then Joshu said, “Well given, well taken, well killed, well saved” and he bowed to the Hermit.

A few things Right-living, Wisdom, Spirituality, Zen are all about a non-reactionary way of living. A non-reactionary way of living. So, Joshu asks the hermit, “What’s up?” He isn’t parlance as indicated. It means, “Have you any Zen?” Now, Zen is not an object. Zen is not a part of ‘duality.’ The answer to the question that asks, Have you any Zen, can neither be ‘yes’ nor ‘no’ as such. When Hermit raises his fist. It is inferior to remain in silent. It comes across as a reaction to Joshu’s question.

The situation become such that Joshu’s question becomes actually a provocations, a stimulus to which the Hermit reacts this is not really the way of Zen. The question demanded no answer. The question demanded rather the stillness of Zen or the silence of Zen. The question, “Have you any Zen?” is aching to the questions — “Are you God? Is the universe same as or different from it’s source? Are you in God or God is in you? Have you any Zen? Have you any God? Have you the Truth? Have you Love?” All these are questions in the same dimensions. To such questions ordinary answers don’t suffice.

So, upon seeing the response of the Hermit, upon seeing the raised fist of Hermit. Joshu says, “The water is to shallow to enter here.” Zen is still an intellectual thing for you, ‘shallow.’ It is not yet reached your depth. Zen has not yet reached your depth. It has still not yet penetrated your heart. No point talking to you.

You are a man of mind.

You are a man of reactions.

You are a man of patterns.

Who wants to talk to such a man?

Joshu walks away. Who wants to talk to a monk? For whom, Zen is a matter of questions and answers. Then comes another day, Joshu goes to the same Hermit and asks the same questions.

Now, see what happens. The first time the Hermit has had an experience. The experience say that when somebody asks you about Zen and you respond by raising your fist, you get an insulting answer and the questioner walks away. That is what the experience of Hermit has been, right?

In one situation, the Hermit has given one particular answer and that answer has ostensibly not sufficed. The questioner has walked away dissatisfied. Not only has he walks away dissatisfied. He has blatantly on the face of the Hermit said, “The water is to shallow here.” Now, what would an ordinary man do then when faced with the similar situation again?

Read more

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

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

Read more

Ego – A strange thing

The ego is a strange thing. When it gets hurt, then it gets bigger.

Whatever you do, even to diminish the ego, only nourishes the ego.

Nobody has lost and nobody has gained. Both have just been fooled.

The ego is an entity which increases, by any effort of yours. Even the effort, to get rid of the ego, nourishes the ego.

Non-resistance means getting rid of that ‘I’ that accepts or rejects.

Non-resistance is to drop the right to accept. If you are still accepting, you are still so strong. You are the authority. You are the authority, who accepts.

When you throw garbage out of your house, do you also throw out your television and your wife? You only drop things selectively. You only drop that, which you think is not valuable. But when the dropping happens by itself, then anything can get dropped.



Read the complete article: Acharya Prashant: The difference between acceptance and non-resistance


 

Acharya Prashant: The difference between acceptance and non-resistance

Question: Its quite difficult to discuss about spirituality, because there are two worlds, the one we know, the spiritual one. When you say for example, in a spiritual way, when I do something to you, I do it to me because we are one. There is something, everyone experiences, When I give, for example, money to you, I am losing the money and you are gaining the money. And then we can…

AP: No… No… No…

We will proceed with this example, itself. Did we get what was said? What was said was that I had said, previously, that in the spiritual world, what one does to the other is what one does to the self, to himself.  Here, a counterexample is coming, he is saying, suppose he gives me, a coin, then I gain a coin and he loses a coin. Two different things are happening. What is happening to me is not the same as what is happening to him.  What is happening to me, is the opposite of what is happening to him. So he is saying that the spiritual world and the real world are different. They are not. This example is misplaced. We will see how.

Why do you remember, giving somebody a coin?

L: Because we are expecting something in return.

AP: When do you remember, giving something to somebody? When do you keep account and record of what you have given to somebody? Only then you remember it, right?

You are eating and your little child comes to you and you give half your bread to him, do you remember it? Do you remember it? But you are talking of this event, giving a coin, so surely you can talk of it only because you can remember it.  So when will you remember it? We are talking of the psychological happening, not the material happening. When will you remember giving a coin to somebody?

L: When it’s important.

AP: When it means something to you. So it is an act of ego, you are attaching value to the coin. The other fellow, if he too remembers receiving a coin, then what is happening there?

L: It has value for him too.

AP: It has value for him too. Now the same thing is happening, these are two ends of the duality. He is giving importance because he thought he, has lost something and he is giving importance because he thinks he has gained something. It’s the same psychological event that is unfolding itself. There, the insecure ego is feeling that it has lost something and hence puffing up. When you feel you have lost something, what happens to your sense of ‘I’?

You are sitting silently, by the river and suddenly you feel, that you have lost something, your wallet is missing. Now, what happens to your sense of ‘I’? Go into the event. What happens to it?

Read more

Who is experiencer?

What is an experience? Experience is nothing but the experiencer.

You do not experience anything! You are the experiencer who is a bundle of his
conditioning.

Whatever you experience is not really ‘your’ experience. It is the experience that you have been conditioned to experience. But you think, Oh I am experiencing this. If your identity is changed then your experience changes totally.

The ringing of the temple bell is a delight for the Hindu and means nothing to the Muslim. The call of the Azaan is deeply significant to the Muslim but is a disturbance to the Hindu. Now, are you experiencing the ringing of the bell and sound of the Azaan? Are ‘you’ experiencing it? Or is it the Hindu that is experiencing it? Were you born a Hindu? Hinduism is something that was given to you. It is part of your conditioning. You have acquired it, you have absorbed it. Same for the Muslim. He has acquired it. Taken it in.

What is conditioning? The mind acquiring and acquiring beliefs and layers and layers of thoughts. That is the process of conditioning.

Individuality is that silence that untouched point, which can never be conditioned, which really looks and understands in an untouched way, Simple.

You need to believe when you don’t know. When you know then there is no question of beliefs. Only those who do not know, ‘they’ need to take the support of beliefs.



Read the complete article: Individuality is neither acquired nor influenced 

Individuality is neither acquired nor influenced

Question: My beliefs have come out of my experiences and my experiences have shaped my individuality. If I give up my beliefs, then I am giving up on my individuality?

Acharya Prashant: (quoting the questioner) My beliefs have come out of my experiences and my experiences have shaped my individuality. If I give up my beliefs, then I am giving up on my individuality?

If I ask you to write down what I just said in the last fifteen-twenty minutes and I say, write down in three clear points what has been said. And you write it down. And then I say, compare it with your neighbor, what he or she has written. You will be deeply surprised. You will be deeply surprised at the variation. You will look at your neighbors’ sheet and say, did he ever say this? What have you written?

Now I am one and I am saying the same thing, but all of you are experiencing different things. What is this experience? Where does it come from?

What is an experience?

Experience is nothing but the experiencer.

Kindly do not think that the experience is factual, that experience has any objective reality to it. You only experience what you have been conditioned to experience. Take a clear example. Even as we speak right now, a cricket match is going on. India versus England, right? Suppose we project the game here, live. On this side are Indians and on this side are Englishmen. And India quickly loses three wickets. What does this side experience? Gloom, disaster, three wickets in two overs, long faces. What does this side experience (pointing to the other side)? Cheerfulness, enthusiasm, right? Same happening, different experiences. Now, can these people call their experience as my own experience? Are ‘you’ experiencing it? Or is the ‘Indian’ experiencing it? Similarly, can these people call the cheerfulness their own experience? Are they experiencing it? Or is the Englishman experiencing it?

You do not experience anything! You are the experiencer who is a bundle of his
conditioning.

Born in England, you would be experiencing something totally different. You would be sitting on this side, same happening and you would be feeling glad. Are you getting it?
Listener: Acharya Ji, what is the experience

Read more

There is only conditional love, there is nothing called unconditional love.

You said that the love of the mother to the newborn baby is unconditional. In no way, in no way. And it should be apparent. Does the mother love the baby of the neighbor? And, is this not the condition that I will love the baby only if she is my baby? This is the biggest condition that there can be.

Unconditional love means, my love is totally free of all kinds of terms and conditions. I am not setting any boundaries. The baby is there and it doesn’t matter whether the baby belongs to me, or to the man next door or to somebody from an adjacent country. The baby is lovable.

And, why must only the baby be lovable, why must not the same quality of love extend to grownups?

Why must only human grownups be lovable, why must not the same love reach out to plants, animals, and birds, and insects?

And, why must only be the sentient beings be lovable, why must not the same warmth of love envelopes trees, and mountains, and rivers, and sands, and the entire universe?

And, why must one stop at one universe then, why must not all universe – real, imaginary, substantial, or conceptual be loveable?

So, never say that the love of a mother to the baby is unconditional. Of course, not. There are huge conditions attached. And you remove those conditions and the love will vanish. Tell the mother, the baby doesn’t belong to her and see what happens to that love. In fact, the love to the baby varies with the gender of the baby. Don’t you know that? Don’t you read that daily? How do you call it unconditional then?

How exactly?

There is only conditional love, there is nothing called unconditional love. And that doesn’t make conditional love despicable. That doesn’t mean we are labeling it as inferior, or aberrant. We are only seeing things as they are, we are only seeing facts as they are. And the fact of our humanness is, everything about us is conditional. Simply, because we too are products are conditions. The one who is a product of conditions, how is he going to know un-conditionality? Are we not products of conditions?

We are products of evolution, we are products of climate, we are products of our economic situations, we are products of religion, our upbringing, our education, our knowledge, the times we live in, our age, our gender. All about us is just conditional. So, there is no surprise in it that our love is conditional. And let love remain conditional. Man falls in love with woman; why only woman? Don’t you see this is such a huge condition?

Woman falls in love with man, and that too man of a certain age bracket. Don’t you see this is a certain condition? And this condition will remain, there is no need to call it foul. Are you seeing this? Till the child is of a certain age, mother loves him or expresses her love in a certain way. The child reaches a certain age or adolescent and a way of relating changes. It must change, let it change. Or, will we say that the love was false, and hence it has changed with time?

Just as everything about us is conditional, our love too is going to be conditional, let us not cultivate a utopian belief in unconditional love. Many spiritualists tend to do that. They say that unless love is unconditional, love is rotten. And we don’t want to have any of that. That will only lead to hypocrisy because you will never be able to come to achieve unconditional love.

Love will always be conditional and at the same time, you are saying conditional love is poor. So, you will be doing two things parallelly – one, engaging in conditional love, and second, calling conditional love as poor, or unconditional. Which will result either in hypocrisy or in loss of self-worth. Hypocrisy would mean I am labeling my conditional love as unconditional. And, loss of self-worth would mean I know that it is conditional and I would fall in my own eyes.

I come to know that my love is conditional and my self-worth drops. None of them is needed, neither of this is needed. Neither do you need to lose self-worth, nor you need to engage in hypocrisy.



Read the complete Article: All love is conditional

All love is conditional

gen 1Acharya Prashant:  How does an inquiry begin? How does man decide that the state in which he exists is not really sufficient for me? What is the need for spirituality at all? Why must we sit here and talk, or meditate, or break our heads together? why?

Listener 1: Stability to our existence?

AP: So, if we need stability, then what is the state in which we are in an unstable state.

Listener: When we are perturbed, disturbed and agitated, then we are in the state of instability. When something is endearing and because we have recognized certain good things and that state continues to exist in us that is stability and we are in for spirituality because we want greater stability in our lives.

AP:  Let’s simply say we experience a lack of stability. Whatever we experience simply doesn’t prove sufficient. It does not provide contentment. Hence, is the need to dive into the deeper realms of the mind.

You say, “I exist somewhere. But, I see that something else in there that I don’t really know of and I have an inkling that that’s where peace lies for me. I don’t know what that is. I probably don’t haven’t ever been there, yet there is a pre-intuitive memory, yet there is a knowledge-less realization, an uninformed realization, that something special lies there.” Read more

Are you able to break out of the circuit, or are you energizing the circuit even more?

Please understand something about duality and non-duality. The dissolution of something does not lie in its opposite. Something appears uncontrolled, you control it, you have just taken a phenomenon to its opposite, to its mirror image. You are going left, now you are going right. That is not dissolution. That is a continuation in duality. And, that is the mistake we make so often. We go for the opposite of something when we are tired of that thing.

Tired of left, you go to the right. Tired of the first floor, you go to the basement or to the second floor, or sometimes to the 50th floor. Tired of the metro, you go to the hill station. Tired of the car, you take the bike. Tired of animals in the office, you go and visit a zoo. Is that not how we live? And, we think this is change. Hopping from one pole of duality to the other pole, we think this is change. Traveling from the North Pole to the South Pole, we feel that we’ve overcome the gravitation of the earth. How does it matter that you have swapped poles?

Firing energizing emotions is one thing, and letting that same energy direct and control emotions, is just the same thing. You are just naming it differently, you are just naming it as the opposite. And the change in name will not help here; you need a change in the whole game. Is it not a part of being emotional that you must not be overly emotional? So, one is emotional and is angry, and suddenly he remembers that he must not be angry and he gets even more angry at having forgotten that he must not be angry, “How could I forget that I needed to control anger? Control yourself. Don’t be so excited.”

Are you able to break out of the circuit, or are you energizing the circuit even more?



 

Read the complete article: How to control emotions?

How to control emotions?

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L: Sir, how to control our emotions?

Acharya Prashant: So, Shantanu is talking about controlling emotions. Let’s say Shantanu is driving his car. Do you drive your car in a controlled way or in an uncontrolled way? Obviously in a controlled way. Now, what is all control about? You are taking your car to the right, and because you control it you decide that you will not take it to the left. What is all control about?

When you say that your emotions are running amok, uncontrolled, then that is movement, right? Something is happening. And when you say that you the emotional one is now controlling emotions, what is really happening? In the name of control, you are continuing. The driver controls the car; does the car, or the control change the driver? You are the controller; you will change the direction of the car. But, changing the direction of the car is not going to change you.

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Ego likes to conclude too soon

The ego likes to settle matters too soon, the ego likes to conclude too soon. Wherever there is a conclusion, wherever there is a settlement, wherever there is an ending that thought can grasp, it is a false ending, it is a false realization. I have no interest in talking about what true realization is like. True realization is anywhere not a subject matter of this course. We should rather warn of that which is false.

The ego can never be restful with loose ends, with uncertainty, with ambiguity. With things that are not beginning and not ending, with matters that seem absurd in a sequence of time, with issues that apparently do not have a cause, with actions that apparently do not result in anything, the ego will be restless with these. So, it will try to close matters, it will try to conclude, it will try to assert.

The assertion cannot be, “I do not know.” Because that is a very unstable assertion. If you do not know then responsibility upon you is to know. Sooner than later, after passing through a series of ‘I don’t know’, the ego would quickly like to come to…



Read the complete article: The mind is not your own

The mind is not your own

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Acharya Prashant: Yes, the topic is the infectiousness of boredom. Not only is boredom infectious, anything and everything that the mind experiences is contagious, infectious.

You experienced it with respect to one particular way of the mind, one particular move of the mind right now. That does not mean that only boredom is contagious, that rather means that right now there is a particular environment in which you could observe this particular infectiousness that affects the mind. It is happening at every moment.

Mind you, it has happened 300 times with you since this morning. But, you couldn’t notice it in the previous 299 occasions. So, the question to be asked is not whether boredom is infectious. Mind itself is an infection and acquisition, an import.

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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