Do you really need to know the source of thought? || Acharya Prashant, on Raman Maharishi (2018)

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Do you really need to know the source of thought

Question: Acharya Ji, Pranaam! I want to know the source of thought.

I remember Ramana Maharishi’s words,

“I is the root of all thoughts because in the end very though occurs to the ‘I’.

So, first try to get hold of who this ‘I’ is, which will lead the enquirer dissolve and merge in the source.”

Whenever I enquire, I cannot dig deep. There is no intensity in the digging. How to get that intensity in the enquiry?

Acharya Prashant Ji: What enquiry do you want to do Ashish (the questioner)? Why do you want to know the source of thought?

Why is an enquiry needed at all?

Don’t you directly see where your thoughts are coming from? Don’t you know ‘desire’? Don’t you know ‘jealousy’? Don’t you know ‘competition’?

Where else are your thoughts coming from?

That which is directly available to be known, must not be unnecessarily made mysterious.

You are saying, “Whenever I enquire, I cannot dig deep. There is no intensity in the digging.” You cannot dig deep because there is nothing to dig at. Only the Truth is deep, and you cannot dig your way down to the Truth. When you will dig, you will come to your own, personal center. And that’s all. And that center is shallow, so how deep can you dig?

Your digging cannot take you to Atman or Truth, please.

As long as the digger is there, as someone separate from the Atman, as long as there is someone doing the digging, how are you going to reach the Atman? The very act of digging, will keep the digger intact. The very act of trying to know the source of thought, will keep the striving one, the effort-ful one, intact.

You want to know where your thoughts are coming from?

Your thoughts are coming from the same point, from where the desire to know the source of thoughts is coming.

“From where are my thoughts coming?” Exactly from the same point, from where this question is coming. Where is your question coming from, Ashish (the questioner).

Where is your question coming from?

It’s life that is giving rise to your question.

It is the sum total of all biological process, and the social influences, that is giving rise to this question.

It is the material present in your consciousness, it is the material absorbed by your consciousness, that is giving rise to this question, this enquiry.

I am asking all enquirers: What happens to your enquiry when you go asleep? Please. What happens to your enquiry, the moment you fall asleep? Don’t you see your enquiry is just a wave with a crest and trough – rising and falling.

You want to know – ‘what is thought?’ I am asking you to find, what is this ‘enquiry’. This enquiry is nothing but ‘thought’. So here we have thought trying to know the origin of ‘thought’ – a dog trying to catch it’s own tail.

How aesthetic or successful that can be – ‘a dog trying to catch it’s own tail’?

Are you always enquiring? Yes, enquiring can be successful if you are always enquiring. But look at your enquiry. You enquire for half an hour a day, two hours a day, when you find the moment opportune. And then? So, your enquiry is nothing but a figment of your mood. Your enquiry is subservient to something else.

The situations are good, you say, ” I want to enquire right now.” Would you enquire when there is a fire in the house? You don’t. And if you can understand what this thing called ‘enquiry’ is, you will also understand what all your thoughts are. And vice-versa.

“We identify ourselves with this body, the Guru appears in a physical form, but his work lies in spiritual realm.”

~ Ramana Maharishi

Question 2: As the disciple is not aware of this dimension, how to be aware about Guru’s Grace?

Acharya Ji: Why do you want to be aware about Guru’s Grace? What will you do with that? Why do want that knowledge? Remember that knowledge means power, and power means control.

You are not asking: “How to be recipient of Guru’s Grace?” You are asking: “If the work of the Guru lies in spiritual realm, how do I know that work? How do I know the dimension in which the Guru is operating?”

What will you do with that?

Go to your question itself, therein you will find the questioner. And that’s who you are. Rather, that’s what you take yourself to be.

It’s very important – what you take yourself to be. Because if you do not know what you are taking yourself to be, then you will never know the falseness of what you consider yourself.

Let the Guru do, what he would.

There is no need for you to know.

Your ‘knowing’ would be an interference.

———————————————————————-

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

Watch the session: Do you really need to know the source of thought? || Acharya Prashant, on Raman Maharishi (2018)

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

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Don't block the bridge for others

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

Acharya Prashant Ji:

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

The Atman might be mortal.

The body of the Teacher, is mortal.

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

He uses that time.

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

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

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

That is the use of his time.

But he has limited time.

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

The time of the Teacher, is sacred.

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

We use our time, to extend and continue time.

He uses his time, to terminate time.

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

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

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

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

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

Hence, you block the bridge for everybody.

Is that clear?

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

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

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

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

Don’t block it.

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

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

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

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

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Gatay, Gatay, Paragatay…

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Gatay, Gatay, Paragatay….

I will miss you so much,
Pardon me, I will have to die.
We played together for long,
Now I’m going home to the Sky.

I will miss you so much,
I’m going to where I belong.
It breaks my heart to leave you,
I tried hard to bring you along.

I will miss you so much,
My time has finally come.
As a friend I could not help you,
So a stranger I must become.

I will miss you so much,
But now the Sky is pulling me.
All the glorious stars are here,
I’ll miss my silly games with thee.

I will miss you so much,
Body is cold, faint is breath.
The mission I failed in my life,
Maybe will succeed in my death.

I will miss you so much,
My pain will make the stars cry.
I’ll come down in some other form
To bring you one day to the Sky.

I will miss you so much,
I am departing to settle my due.
When in doubt, you must remember,
I had to die because I love you.

~ 31st May’19


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How to convince one’s parents for the Truth? And how to convince doctors?

How to convince one’s parents for the Truth

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Question: Acharya ji, there is someone in my life, who is close to me. But, when I talk to that person, the person doesn’t listen to me. But, I know that deep down, he is a sensitive person, and wants Truth. How do I deal with this person?

Acharya Prashant ji: The more certain you are, that you are approaching the person, with the only intention to show him the light, the easier the process will be. If the intention is pure, then the process is quicker. And this empowers you a lot, because now you have something to work upon.

If you just say that the other person does not listen to you, then you are helpless, because you anyway have no control over how the other person thinks, and responds, and reacts, and lives. But once you know, that the other person’s response, is dependent on purity of your intentions, then that enables and empowers you, because now you can work upon yourself. And by working on yourself, you can cause a quicker change in the other person.

So work on yourself. May be that will have an impact on your opening statement itself. The way you said, “There is somebody in my life,” the way that fellow exists in your life…..

Listener: I am not talking about my love life. I am talking about my father.

Acharya ji: I am saying, the way that person exists in your life, itself would get modified. When we say, “There is somebody in my life,” what we actually mean is that, the person is actually in our mind. And in the mind, there is nothing without a purpose, or a reason.

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

We must be careful that it is not for egoistic reasons, that we want to take the battle to someone. “I have known that devotion is important. You too must learn that. And if you don’t learn that, I probably take that as personal insult, or a personal defeat.” I may be exaggerating.

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

Listener: I have seen that in him. So, I know that it’s there. But, it’s not gaining shape.

Acharya ji: That would be catalyzed, through your transformation. May be, he simply can’t believe that there is life beyond his ego boundaries. May be he just has nothing to fall back upon. Nothing to lend credence to the assertion that transformation is possible, that real love is possible.

But if you stand in front of him, as a living, walking, talking proof, in flesh and blood, then he will have no option but to admit and agree. You see, most people, suffer from a genuine lack of conviction. I am calling it ‘genuine’, because they actually do not have any proof available in front of them.

For example, i may just hold forth on selfless love here, for two hours. And the lecture might be flawless. The statements might be immaculate. Everything might be just in place, totally in place. Yet, somebody can just stand up after those two hours, and tell me, “It does not exist. Yes, you made a great speech on selfless love, but it does not exist.”

What would convince him? What would give him conviction? Not a speech on selfless love, but actually a touching display of personal love. Display that is not merely an exhibition, that is not purposeful, but that which is the essence of the speaker. Such a display.

So if you stand in front of him, different, transformed, radiant, he will have to admit the light. He will have to say, “Ah! Now even the daughter is a proof against my beliefs. How will I refute this indisputable proof?”

Unfortunately, there are very few proofs available, therefore people are faithless. And worse happens, when those who tout themselves as proofs of the beyond, turnout as scandalous turn-coats. That dents the already fragile faith of the entire world.

Are you getting me?

The world is already struggling when it comes to faith, because there are very few proofs available. Now, somebody comes up and says, “I am the living proof. Look at me. I am the revolutionary. I am the social worker. I am the Guru.” And one day it turns out that the fellow is a fraud. Now, faith, that was already fragile, has been further attacked. And it is now shattered.

Therefore, most people find it very difficult, to believe in the beyond.

Listener: Acharya ji, I am from medical profession. It is very difficult to convince the doctors about spirituality. They don’t relate to it , at all. They ask you questions like,”Where is the soul? Where is the soul in the brain?” So, I have no answers for them. However, I do believe in spirituality.

Acharya ji: Ask them that why do they want an answer. When somebody asks you, “Where is the soul?”, ask him, “Why do you want this answer? What would this answer give you? And that which this answer would give you, show that to me, in a CAT Scan, in an MRI, on a weighing scale. Show it to me anywhere. Show it to me on any of your medical instruments.”

You ask me that where is the soul, or you ask me any question, I will give you an answer. If the answer is any thing, then it should give you some thing. Now, show me what it would give you. Show it to me using the most sophisticated medical device.

That which the answer gave you, is called ‘contentment’. And that contentment cannot be seen physically, but contentment does exist. It cannot be seen physically, but it does exist. And the proof of it’s existence is, that right now you are asking me this question, right?

Doctor, you asked me where is the soul. I do not know whether a soul exists. But I am certain that you are curious. And if you are curious, then you want to satisfy your curiosity. Your curiosity  is the proof that something beyond the physical, exists.

Your curiosity is the proof that something beyond the physical exists. And not only does it exist, it is so fundamental and important, that you are asking me this question. Had it not existed, why would you have wanted to satisfy your curiosity? It exists, and it is so compelling, that even doctors are curious.

Even doctors ask questions. Even doctors say, “I love you.” Now, show me where is love, in the body. And if there is only the physical, then doctor, please admit right now that you do not love your son, your daughter, your wife, your parents. Admit that there is no love in your life.

And if you do have love in your life, then you will have to admit, that there is something beyond the physical, because love cannot be seen in an X-Ray machine.

So, love does exist, and it is not physical – both things are certain. Love exists, because the doctor says that he loves his wife. Love exists. The doctor is the proof that love exists. And love is not physical, because love cannot be seen in any physical test, nor does it have any physical dimension.

So, something beyond the physical, not only exists. It is central, fundamental, super-valuable. This is called spirituality, doctor!

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

Watch the session:  How to convince one’s parents for the Truth? And how to convince doctors? || Acharya Prashant (2019)


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The Guru is not a person

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just sold-5

Question: Acharya Ji, I would want to know a little bit about the Master’s Grace, the master as a person.

Acharya Prashant: What happens is that, sitting as you are, you take yourself to be a person. When I speak in Hindi, it becomes a little difficult for you because the person that you are does not know Hindi. So even to be a recipient of Grace, the person’s struggles with his personal limitations, matters.

Grace might be falling freely, but you are not in a position to receive it, because you are confined with the limits of the person. And the person does not know Hindi. Hence you require a medium on the outside that tallies with, who is conducive to, who matches with the requirements of your personality.

In such a case, the Master, also needs to be a person.

Because you cannot hear walls speak. The wall is as open a book as the Upanishads. But you cannot hear the walls speak. Because you are a person, you only need a person speak. In such case, you require that Grace appears in front of you like a person. Otherwise, the Master is really not a person.

And the more you advance, the more your person-hood is dissolved, the more you see, you do not need a person in front of you. In fact, the shape of the Master will change according to your shape!

As long as you are one type of a person, you will find that the Teacher is of one type.

The more your constitution, your personality changes, you will find the personality of the Teacher is also changing.

In fact, the Teacher has no definite personality.

His personality is just a veneer that he has put up in order to assist you.

You change, you will find him changing.

When you are moving out of your persona, you will find the Teacher is also moving out of your persona. That is why the Teacher is bound to disappear one day. He appears only in forms that are useful to you. The moment that utility is exhausted, he is done.

But nowhere for a moment must you start believing a person to be a Teacher, or a Teacher to be a person. The personality of the Teacher is just a temporary method. Don’t confuse the personality with the Teacher.

The Teacher really is the Truth absolute, nothing else.

The Truth absolute appears as the teacher, nothing else!

‘Grace of the Master’ does not mean grace of a man or woman. The man or the woman is in front of you – that itself is sufficient Grace.

Now what more do you need?


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

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Answer to “Acharya Ji, I am afraid of you and don’t trust you.” || Acharya Prashant (2018)

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answer

Question: Acharya Ji, I am afraid of you. The reasons are:

First reason is that of authority.  

And second reason is I want something from you and there is no total trust in you.

And I am afraid of that being found out.

Is there more to it?

Acharya Prashant: You are not afraid of authority. It’s just that you are trusting and investing in wrong authority. You have become your own authority and  that’s not really a good authority to bank upon.

It’s not authorities that you resist.

It’s just that you don’t know, who the right authority is.

Aren’t you following somebody? Whom do you follow?

There is an authority.

Is that authority trustworthy?

Inquire. Inquiry is the way. You don’t need to have trust on me or something. Just pay attention. Trust can sometimes blind people. So, better listen. I never never ask people to agree. In fact, if somebody agrees, I take that as a red sign. I just ask them to listen.

Question: It’s also a sort of admission and it has a question attached to it.

I had a insight after which any question that arises inside my head is basically exposes ego trip. Every single question is an ego trip, which prevents me from asking it. All the questions that I have asked so far in this particular camp have been largely ego trips because I want to elevate my status in your eyes and in the eyes of everybody present here.

So, I am aware of that these questions are ego trips and something inside me just says that its futile, questioning in that sense. But listening to you is a different ball game. So, how do I reconcile the situation?

Acharya Prashant: You don’t need to do anything, you are just getting unnecessarily excited. Something nice is happening with you, and that’s getting you just too excited, like a boy. A boy are you. Nice things are happening, let them happen. Why do you want to say something about it?

There is no need to say all this.

Question: Because every single thing that I do, every single thing not just questioning, the way that I am sitting right now,  whatever I do is exposes ego trip.

Acharya Prashant: That’s all right, fine. So, what?

You see, I saw a movie. There was this lady, waiting for a beloved. And she has been waiting since long, long, long. And every time, there is a faint knocks on the door, she rushes to the door and tries to see, who has come. And one night, there is this knock, she goes, and she sees that the beloved is standing, and she is so awestruck that she forgot to open the door. She is so damn excited, that she runs back to the bedroom and hides her face in the pillow.

You are just too excited.

Open the door and let it remain ajar. You have been waiting for something since very long, now that you get a glimpse of it, you are getting worked-up.

There is no need to get worked-up.

It’s easy, it could have happened anytime, it’s a coincidence that it’s happening right now. Nothing extremely special is happening.

Relax.

Question: I want something from you, and if I don’t trust you fully, I feel I have been dishonest to you.

Acharya Prashant: That’s the best you can do.

Why are you overestimating yourself?

We all want God; but do we ever trust Him fully?

But still we want Him.

That’s the best we can do. Fine.

Do you ever trust Him fully?

You trust, forget god, do you trust peace, or awareness or whatever?

You don’t. But still you want that, don’t you?

It’s ok, that’s the best the boy can do.

Do your best, and your best would be relative to yourself. In the absolute sense, even your best is no good. Your best, remember, can at best, bring you to the 99th floor. Which is ok, relative to the 50th floor, 99th floor is better. In terms of the absolute, 99th floor, doesn’t matter. It’s ok.

Do your best.

That’s is your utter honesty.

You can’t be honest beyond a point.  It’s beyond you to be honest beyond a point, and so it is alright. After all, right now you take yourself to be a creature of the floors. So, your honesty is also going to be limited. Like everything else, in the domain of the floor. Everything there is small and limited, so even honesty is also going to be small and limited. So it’s ok.

Offer ‘your’ best, offer ‘your’ best.

‘The best’ is not going to be possible for you.

Offer ‘your’ best and then probably ‘the best’ might come.

Just do, I repeat, which is ‘your’ best, which is just a relative thing. If you are on the 2nd floor, your best is to move to the 3rd floor, if you are on the 80th floor, your best is to move to the 81st floor. And that’s your only responsibility that is the definition of dharma.

If you are on the 2nd floor, the dharma is to move to 3rd floor, not top floor. If you are on the 2nd floor, dharma is to move to 3rd floor. That’s it. Full stop. So, it’s easy.

Question: Can we also say that, we are a bit selfish?

Acharya Prashant: What do you mean by that?

Question: Selfish as in if I have doubts, forget about doubts, if you know that this is going to benefit you…

Acharya Prashant: Just listen.

Doubts are neither to be patronized nor be suppressed. Just keep them aside for a while and watch.

Question: Is it so that discipline includes jap, pranayam, path seva, dhyan, and satvik aahar (Jap, pranayam, reading scriptures, serving people,attention, observation, eating good food)?

Patanjali Yoga Sutra is about discipline, it requires lot of efforts. I am more into listening and understanding. Is that sufficient Acharya Ji?

Acharya Prashant: Yes, it is sufficient. All that Patanjali says, is something that he is saying, right? And you listen to Patanjali, don’t you?

The same thing is happening here. It’s just that he presents to you, nicely, structured and codified system of teachings, so you know what he is saying, yam, niyam, dhyan, asan, pratyahar, pranayam, samadhi, you know all those things.

It’s a nice system that he has given you. Same thing happens here as well. Just as you listen to Patanjali, listen here as well.

Even with Patanjali, what would be needed?

Listening.

Similarly, listen here as well.


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

Watch Full Discourse: Answer to “Acharya Ji, I am afraid of you and don’t trust you.” || Acharya Prashant (2018)

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Should one want liberation? || Acharya Prashant, on Vivekachudamani (2018)

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Mumukshatva is the burning desire to free oneself by realising one’s true self from all bondages, from that of egotism to that of identification with the body, which are bondages imagined due to ignorance.

~ Vivekachudamani (Verse 27)

Questioner:Dear Acharya Ji, Pranam. Desire seems to the root cause of misery. Should we even desire for Liberation, Freedom and Guru?

To have the right intention in conscious and to remain surrendered in everything we do. Is it right? Is Liberation even possible without Grace?

Acharya Prashant Ji: Anoop, it is not a matter of whether you should desire for Liberation. It is a question of whether you ‘do’ desire for Liberation.

Desire for Liberation cannot be a teaching. It cannot be an idea implanted in your head by somebody else. It has to be your current, rather than pre-existing state. Spirituality doesn’t mean that you will go to someone and he will put an idea in your head.

And how have you come to him? As a tourist comes to a watchable place.

You don’t go to a Guru so that he may provoke you to get liberated, so that, he may indoctrinate you in Liberation. You go to the scriptures or the Guru, when you are already burning for liberation.

If you feel satisfied, contended, alright, then, I seriously advise you to not to be here.

Spirituality is for those, who are already sensing that the life is going waste.

If you are not sensing that, then continue on your paths, long enough and intensely enough, to get an experience to what hell is like.  

And then you will run to be rescued.

Spirituality is, when you already see that you have unfortunately, probably inadvertently, created a mess.

And if you have created a mess, why would you ask, “To have right intentions and conscience and to remain surrender in everything we do?” If you are stubborn, that you will continue to do, what you are doing, then do you realise the mess? How has the mess been created? By doing, what you did, by choosing what you did.

And people come and ask this same question. They say, “But so many teachers are saying that wherever you are, and whatever you are doing, be surrendered to that.”

I said, “What if you are a blackmailer, or a terrorist, or a serial-killer?” Then you should continue doing, what you are doing with great devotion? And that’s what most of us are. We are caught in corrupt professions. Doesn’t matter, whether you are in analytics, or sales or marketing, you know very well that your profession is corrupt. It relies on cheating, deception and violence. Without deception or fear and violence, your profession would crumble in a day.

But people come and say, “My Guru told me to continue doing to what you are doing. Just be devoted to Krishna.” I said, “Did Krishna advise that to Arjun?” Krishna said, “You must fight.” Did he say, “If you don’t want to fight, don’t fight”?

Just keep chanting, “Krishna, Krishna!” Is that how the Gita was born?

Did Krishna tell Arjuna, “Continue doing what you want to do, if you want to run away from the battle, run away. But as you run away, keep chanting”? So, imagine, Arjuna running away and chanting, “Krishna, Krishna, and Krishna!”And Duryodhan is having a good laugh, “See the bugger, the best warrior of the world! Chanting Krishna, Krishna and running away.”

It’s not about – doing whatever you do.

It’s about doing the right thing, and stopping doing what you do.

Spirituality...

I don’t know how this unfortunate idea came into circulation, but this idea is very-very prevalent now – ‘Just do whatever you were doing, but do it with faith’.

Great! Now – ‘I am a pick-pocket, and now I will steal with faith.’ That’s amazing!

“Just do what you are doing, but remember Krishna. You don’t need to leave thing, continue running your fake shops, continue with your fake profession and fake life, just be a little devoted. Do thirty minutes meditation in the morning, and a bit of yoga.” That’s not what Spirituality is all about. Yoga, Dhayana and the shop!

It’s not this way!

Spirituality is living the right life.

It is not about decorating your already existing ways.

Spirituality is not a pain-killer.

It is the eradication of the disease.

But most people are looking for just pain-killers, and therefore, there are so many shops selling pain-killers. Spirituality scoffs at pain-killers. Spirituality says, “If you are taking a pain-killer, you are worsening the disease.”

Spirituality rather says, “Let the pain be exposed.”

And that’s what the right Teacher does. He exposes your pain, he sensitizes you to your pain. But the result is, you say, “The right Teacher has given us pain.” And so you run away.

You run away to a shop, where you are given pain-killers because all that appears to be very pleasant. You came with pain, and now you no longer consciously experience pain. Your pain has been subdued.

“Should we even desire for Liberation, Freedom and Guru?”

Don’t desire, if it is in your hands!

Spirituality starts, when you see that all your attempts to deceive yourself have finally failed. As long as you can curb and subdue your sobs, like this (covering the face), Spirituality will not start.

When you are sobbing just a little, what do you do?

And you have been able to convince yourself, that matters are not very serious or bad. And then comes a point when this (covering the face) does not work. And then comes a point that you are compelled into acknowledging that yours is a miserable state. That’s when Spirituality begins.

And we are masters at covering the face, and at (wiping the tears). The proof of suffering dismissed with disdain.

“No, I am not weeping at all.” Go to the kids, they do that. You say, “Why are you weeping?” They say, “Who is weeping?”

That’s the situation of mankind.

“Who is weeping? I am not weeping?”

Because, if you accept that you are crying, then you will have to accept that your life, and decisions have been wrong. That’s too much for the ego.

“Should we desire for liberation?”

My question is – Do you desire for liberation? And if you don’t, then don’t!

Desire for liberation cannot be induced in someone. It is either there, or not there yet. And if it is not there yet, then wait. Who has said that Spirituality is compulsory?

Wait.

Your time will come, may be a year from now, may be a century from now, may be a millennium from now.

Time is infinite.

Wait.

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

Watch Full Discourse: Should one want liberation? || Acharya Prashant, on Vivekachudamani (2018).

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Helplessness of the Guru || Acharya Prashant (2018)

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guru

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

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

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

Isn’t it a bizarre thought?

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

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

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

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

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

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

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

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

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

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

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


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

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

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Why do I speak to you? || Acharya Prashant (2016)

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youQuestioner: This process that you mention, of observation, is that something that you put into your life?

Acharya Prashant: I don’t think about my own life, so how can I take care of it?

And I am not giving an ideal answer.

Since you asked, I am saying. I really think very very little of my own life. Last nine days, I don’t know whether I have thought of myself. I don’t know whether any of these people have thought of themselves. Thinking about yourself is a sure way of missing yourselves

Q: I am asking this because I have not heard anyone saying what you are saying…

AP: So, what does that prove?

Q: How do you formulate these…

AP: I am not formulating any of this.

Q: Why are you up there and saying all that you are saying, from where does this come? How did that happen?

AP: Why is the wind blowing?

Go, ask the wind.

Why must everything happen for a reason? If you will ask for an instantaneous reason, there is a reason. But if you are asking for a definite and  real reason, there is no real reason.

Why I am here?

Because this place is less noisy compared to that place. In the afternoon, we were sitting there. That place disturbed the audience, so we said, we will sit here. Now, this is the reason. Now is this reason of any significance?

Ok, why we were sitting there? Even behind that there is some reason; because this cafe offered us a slight space and view, and all those things. Now is that reason, taking you any further.

Why are you in Rishikesh at all?

Because there was a strange co-incidence, you met someone and then it came-up that it will be a nice thing here. Now does even that help us know the ‘reason’?

You can go infinitely backwards into the cause-effect loop, the chain, and yet not reach any place meaningful. So, it’s suffices to say that there is really no reason. All reason is always for some psychological advancement. And that happens only when you are thinking of yourself. Here, there is not much of that.

You know, this is one thing, that really puzzles the mind. The mind comes to it and it pauses. It can make nothing out of it. It can draw no meaning, it can find no reason. This one thing. What is this one thing?

‘How can anything happen without reason?’

Now from here, the mind can go nowhere. And the mind gets stuck and it is beautiful that it gets stuck. Because it is the point, where it actually  gets numb. It tries to feel around, it tries to detect some kind of a reason and when it finds no reason it almost feels paralysed. When such things happen, celebrate them. When such things happen, it is for you, a proof of something beyond the man-made because whatever is man-made is always for a reason. So, if there is something happening reasonlessly, it is a proof of God. Celebrate it.

There is much happening reasonlessly, you don’t detect it.

When you do detect it, feel grateful.

Gratitude is not really a word, that comes readily to the western mind. Western mind is steeped in the principles of individual freedom, personal space, privacy, personal choice, respect for individuality and such things. And when there is all of this being held as important then all of this can not be surrendered. So, there can be no gratitude.

Gratitude means not only of a sense of pleasure at having received something gratitude involves faith. Gratitude means that I am seeing that I am broken, yet I want to say thank you. If you are being gifted with something, then it is obviously so easy to say, thank you. And that is no expression of gratitude. Gratitude is when you are being killed, and yet you are thankful for it.

You people don’t know that. You don’t know that. You like it only when somebody pleases you. The moment, your essential disease is attacked, you withdraw. So, you know no gratitude. India has known a bit of that.

There are enough shops here that will please you and you will come out, ‘WOW! what a performance?’

Is the Teacher their to deliver performances? Is the Teacher there to entertain you? Is the Teacher there to give you something that you like and analyse and feel good about?

Then you don’t know the difference between the Teacher and a Guru.

The Guru is a death. What do you think, you will befriend the Guru?

The Guru is your end, an an absolute fullstop. You know the concept of master but a master is no close to Guru. You can know Guru only first of all you know God. And that is strange because unless you know the Guru, how will you know the God. That is why, one of the most devilish things that I see happening here is, is the debasement of the word Guru. The way the word has been corrupted here in this place, is what makes mis place, I will again state devilish. Guru is the most sacred of words. You don’t throw it around, you don’t splurge it.

You know, how beautiful you look, when you don’t know.

This look of wanderment, the way you were totally lost, this is called beauty. The knowledgeable face can never be a beautiful face. Beauty and innocence go together. When you are free of all your manipulations, then you are so beautiful.

Even the face reflects that. There is actually a physical difference in the quality of the face. The eyes have something very animal like in them. Where you don’t know, then your eyes are just like that of an animal and then they are so beautiful.

You pick-up a puppy, as you go back tonight. Pick-up a puppy and hold it close to your face and look into its eyes. And then you will know what it means to live without knowledge. And how beautiful it is.


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

Watch Full Discourse: Why do I speak to you? || Acharya Prashant (2016)

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When does one find the final spiritual teacher? || Acharya Prashant (2018)

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Question: Dear Acharya Ji, Pranam. I have observed that the mind gets colored with the subject, that I get myself involved into. Firstly, it was Osho, Krishnamurthy guruji, Adi Shankaracharya, Romy and Ashtavakra and now the subject is you. Ever since, I came in touch with you, I feel colored with you. When will it happen that I settle down in my real nature of the source where am I going wrong? When will my search end? What am I missing?

Request for your help.

Acharya Prashant: You are making a fundamental mistake. You are treating the Teachers as colour pots. You are treating them as subjects.

By your own admission, you say, ‘I have observed that the mind gets colored with the subject that I get myself get involved with’.

Teachers are not subjects.

You do not read them.

You get read in their light.

Do you get the difference?

Please meditate. You do not read a teacher, you get read in the light of the Teacher. You get read. You read yourself. If you say that you are using the Teacher to colour yourself, then the basic material is remaining the same. The poor Teacher is just the colour on the surface. And you are stubborn and insistent that you will not allow the Teacher to penetrate deep enough.

Colours do not change the cloths, or do they? Colours do not change the wall or do they? Colours do not change the car, or do they?

You asked what the mistake is, you are making.

This is the mistake. You are probably continuing to have a subject-object relationship with the Teacher. And if you want to remain an object, it is imperative for you that the Teacher remains a subject. And where, there is an object and a subject, there would always be a distance. Subject and the object cannot be one. They determine each other, they work upon each other, they play with each other, and still they maintain a distance between them.

Subject, object, a distance, all go together. And as long as there is the distance, how can be there dissolution?

A lump of soil looks into the river and sees its own reflection. How does it help? The distance is there, the lump of soil is the object, and the river is the subject for that object. And all that the object can see is its own reflection.

The distance has to be reduced.

There has to be real contact, real contact. And then, there is dissolution. Now the lump of soil sees nothing.

Talks of nothing.

Just flows with the river.

Dissolved, resolved, finished, and alive.

Don’t read them, get read in their light.

Light cannot be read, what you are reading?


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

Watch Full Discourse: When does one find the final spiritual teacher? || Acharya Prashant (2018)

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Taking care of child, or earning an income || Acharya Prashant on Single Parenting (2017)

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Listener: Basically I have an issue. I am unable to make a decision basically. I am very confused right now. I am in a phase of being a single parent. I have a kid with me and have no source of income right now. I have to look after my child and source of income. But I am unable to understand how to manage both.

Acharya Prashant: First of all being a single parent is great. At least for the child. Instead of two to pester him, there is only one. I am mentioning this because yesterday as well you talked of that fact as it is a bit of a handicap, it is not.

Socially we have been trained to visualize, the happy family as a kid with his two arms being held by two people of opposite gender. That’s really not needed. The kid is already being held in the palm of his real father. The real father is not even holding his arm. He is holding the kid in his palm. So if you are a single mother, great!

Now, the question of the kid being four years old. And you being needed to earn. He is four. The troublesome period is behind you. Had he been one or two, then the situation would have necessitated your constant physical presence near the kid. He is four years old now. You can have periods in the day when he can be left with the relatives, with his grandparents or even in daycare. So, get going with all sureness figure out a means of livelihood. And don’t look at your situation as if you are in a bind.

Never ever think of yourself as if you lack in fortune.

You see look at the animal world. How long does a cub stay with the lioness? For how long? For how long does the calf stay with the cow? Please?

L: Few months.

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Acharya Prashant: How to never make the Guru unhappy?

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Questioner: How to never make the Guru unhappy?

Acharya Prashant: By not thinking about what makes him happy or unhappy.

You cannot predict that; you cannot have control on that. The Guru if he is really a Guru is beyond you; you will not be able to anticipate his mind, his mind doesn’t work in patterns, so you will not be able to put your finger on any trigger, you will not be able to say that if do this then the output will be that. It is not so programmed with the Guru’s mind, it’s the mystic’s mind, it works mysteriously, you will never be able to detect whether a machinery exists there.

Not only that you will fail in your attempt, in fact your attempt indicates that you are quite arrogant.

If you can make someone happy you can control it, and if you can make someone unhappy then too you can control it. Do you see that if I can give you happiness you are my slave and if I can make you unhappy even then you are my slave.

If you can make the Guru happy, you are trying to get on top of the Guru, and if you can make the Guru sad even then you think that you are bigger than the Guru; so stop thinking of the Guru that’s the best you can do.

Take care of yourself.

That’s what the Guru wants.

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Acharya Prashant on Jesus Christ and Sage Ashtavakra: The world is a river; use it to cross it

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Acharya Prashant: Two excerpts are with us.

“Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them.”

BIBLE

(JOHN 2:15)

“Prosperity, pleasure, pious deeds. Enough! In the dreary forest of the world, the mind finds no rest.”

ASHTAVAKRA GITA

(CHAPTER 10: VERSE 7)

The questioner says that he is astounded at the commonality between Jesus and Ashtavakra and asks why are both saying that engaging in the world will not be a way to peace. What does it mean to engage in the world?

The world is a tricky thing. The world has to be understood.

The world has utility but the world is not the end.

One uses it.

Ever seen a man swimming? What is he doing? Why is he swimming at all? He is crossing a river. Man is swimming. Man is crossing the river. Why is he crossing the waters? Because if he doesn’t cross the waters, he will drown in the waters. If he doesn’t cross the waters or the river, he will drown in the river.

And what is he doing to cross the water? He is using the waters themselves.

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Thought is not bad

There is the mind, and the mind has the ability to think. The question is not whether you are thinking or not. The question is, who is the thinker? If the thinker is devoted to the Truth, then thoughts are just like the dance of Shiva.

Is the river of your thoughts pure enough to allure Shiva to dance in it? And Shiva will not dance in a stream impure.

There is understanding without thought and there is understanding with thought as well. Just as there is Truth, formlessly, and there is Truth, formed as well. There will be occasions when the Truth will strike you like a thunderbolt, like a flash of lightning. And understanding will be complete in a split second. And there will be occasions when you will be required to think.

But I understand your predicament. All the spiritual masters are treating thought as the worst offender. As if thought has brought in sickness and disease to your life. Not really. Thought is your expression, just as action is your expression. As you are, so your thought is. In fact, thought is so very helpful. You cannot look at your tendencies, your vrittis, directly. But thought is gross, palpable, definite, it can be watched.

When you think, you come to know of yourself. Otherwise, you wouldn’t have known. The thought of jealousy or the thought of fear arises, it helps you know that deep within somewhere, you are? Afraid.

Thought is not bad. ‘Useful’ or ‘Useless’ is the place, thought is coming from.



Read the complete article: Acharya Prashant: Is physical proximity to the Guru necessary?


 

Acharya Prashant: Is physical proximity to the Guru necessary?

Acharya Prashant: The next one is from Roosmarjin, from the Netherlands. And she has tried the devanagari script today. That’s what I say, you Love playing games. And you keep trying your games upon me as well. I too am a sportsman. Right? If you offer me a game, I won’t refuse.

So, yes Rosie, let’s have a ball.

“Acharya Ji pranam.” Rosie ji, “Pranam.”

Freedom is compulsory.” Of course.

“At a grace given moment, no thoughts come up in the mind any longer. I want to do or drop, whatever it takes in order to not resist the process. Day by day, the pull to be in physical proximity with you and devote my life to you, the Truth, grows stronger. Most of the thoughts that are in my mind are related to moving to India, to be in your physical proximity. Only if it would be wanted for the sake of the mission at large, will I stay there? But the thought of not coming to live close to you literally makes my heart contract. Maybe this message is not suited for the class, but it is ‘the one thing’ I am serious about. If you don’t stop me, I will come. Please tell me, what is being wanted.

Yours Roosmarjin”

[Holding a cat in his hands and showing the cat towards the screen] Say “Hi” to Roosmarjin. So what do you want from her (asking the cat), she is the Oracle (referring to the cat). So, what do you want from Roosmarjin?

Silence.

Yes, Oracle, speak !  (still holding the cat)

Nothing. Please. Just a meow would be enough. Say something, say something!

She is not refusing. She is not even saying, that consent is needed. She wants to sleep (lets the cat off his hands, and while she goes, comes a meow). And to this, she said, Yes.

A few things you have said.

You have said, “at a grace given moment, no thoughts come up in the mind any longer.” When you were here in India, I had spoken about this, I will repeat!

It is not at all necessary or advisable, to target a state of ‘no thoughts.’ To extend the metaphor of the last answer, will the Sun ever be without its radiance? It’s rays? Will the ocean ever be without its waves? Will there ever be God, sans godliness? Will there ever be the creator, without the creation?

Thoughts are like waves. And waves only give dance to the substance of the ocean. If the ocean itself has somehow become contaminated or spoilt or corrupted. Then the waves too would have that corruption.

There is the mind, and the mind has the ability to think. The question is not whether you are thinking or not.

The question is, who is the thinker?

If the thinker is devoted to the Truth, then thoughts are just like the dance of Shiva.

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Truth is not the thought of truth

Who is a sage? A sage is the one who is extremely sensitive, who is able to catch even that which we normally ignore.

The saint is one who has realized that life is not also hell but just hell.

Because in thinking and concluding thus, you’ve missed the happening.

Gratefulness is not the thought of gratefulness. Joy is not the thought of joy. Truth is not the thought of truth.

Gratefulness means not having any sense of like or dislike.

The spiritual man is neck deep into action. He is not an escapist.

Because all your imagination proceeds from the centre of what you currently have made yourself to be, what you currently are.


Read the complete article: Acharya Prashant: How to get rid of pain and suffering?Acharya Prashant: How to get rid of pain and suffering?


 

Acharya Prashant: How to get rid of pain and suffering?

Question: Explain ‘bad.’

Acharya Prashant: OK. Let’s take something which you call as ‘bad.’ We will begin with that. Tell me anything which you call as ‘bad.’

Listener: Inadequate idea.

AP: Too abstract. I’ll then have to make it more abstract and Do you call a disease as bad?

L1: Yes.

AP: OK. A disease is bad only when you experience the pain and suffering associated with it. Only when a disease shows up in medical report. Let’s say there is a wound here. The wound has become infected and it is oozing puss. Now, you’ll say this is bad. Won’t you say that? Don’t be so guarded as if you want to block my next step.

L1: I just…one might say it’s bad, yes.

AP: What would you call as bad? Because I have to start from there. What do you see all around that you would call as unacceptable? Is there anything that you dislike?

L1: I’m just grateful.

AP: Then, then everything is alright. You are home.

L1: I’m celebrating.

L2: If I see somebody beating a child, I call it bad.

AP: Yes, yes. I like honest statements. He’s saying he’s grateful when somebody beats up a child.

L1: I’m not saying this, I never said that

AP: Then, why not say that when you find somebody raping somebody you don’t like it. Do you like it?

L1: I don’t like it.

AP: Yes, just say that. See, living in the fact means an honest acknowledgment of what life for you really is like. Do you really like it if you’re beaten up? Then why not simply say that. Why put it in abstractions?

So, you don’t like it when somebody beats a child right, Okay? Now, beating the child is a gross act. It is visible. Let’s say somebody is carrying a cane and spanking the child with it. It is visible. Stay with this…so, it is visible when the child is being beaten and these eyes can look at that visible, material act. Something goes up, something comes down, somebody cries. You can look at that, it’s a gross thing. It’s very difficult to miss it. Now, make it more subtle, bring it down a level. Suppose the violence is not so gross. It’s a more subtle violence. What happens in a more subtle violence? Come on, speak.

L3: Shaming.

AP: Shaming. So, now he’s not beating. He’s just accusing. He’s making the child feel ashamed using words. Now, words are also gross. A little less gross than action but the words are also gross because sensory mechanism can catch them. So you still call it violence. If you’re sensitive enough you still call it violence but somebody might say that no… no… no, beating was violence, this is just counseling. Right? You make it even more subtle. Now, the violent one is neither using a cane nor is he using words. He’s just using..?

L2: Ignoring.

AP: Ignoring. Wonderful. So using nothing or just using a glance. Now, it’s very subtle. Now, only the sensitive mind will say that it is violence. If you’re not sensitive, you’ll not even know that it is violence. But violence is continuing. Violence is continuing. It is just that now you are not calling it violence. Only 1% people are now calling it violence. What have you done? You’ve done nothing. You have just been apathetic to the child. Make it even more subtle.

L4: Thinking.

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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?

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Real destiny is Peace

Destiny, really means, that, which is unavoidable, that which, cannot be changed.

Destiny is not the ‘fruit of action,’ but because we live in our limited prospective, so we take the results of our actions as our destinies.

Your real destiny is the Truth, the ‘real destiny’ is ‘peace.’

Remember that even when you trying to get the Truth or Peace, it is Truthand Peace that drive you.

Your destiny is the great silence, that is where you are and if you do not consciously acknowledge that, that is where you have to reach. Nothing else is your destiny.

Destiny is related to the word destination. And what does destination means? The finality. The climax. The highest. The ending and the dissolution. You are already there.



Read the complete article: Acharya Prashant: Destiny is That which is unavoidable