Why do you avoid me? || Acharya Prashant on Khalil Gibran (2018)

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

Why do you avoid me

“No man can reveal to you nothing but that which already lies half-asleep in the dawning of your knowledge.”

~ Khalil Gibran

Question: What is the role of a spiritual Teacher is one’s life? How does life change in the presence of a spiritual Teacher or a Guru?

Acharya Prashant: You already know. And I said that it’s a wonder how you pretend that you are ignorant. You already are fine, perfect, healthy. And you already know everything that even the best of Teachers might teach.

The great wonder is not your ignorance, but the pretense of your ignorance. 

All that I have told you, is something you knew even before me, even without me. I just spoke it out. I just spilled the beans.

The entire crowd knew that the king is naked. I am like that petulant child, who shouted out. But the king is naked. I wasn’t the first one who noticed it. Everybody knew! But you have your reasons to keep silent. I have reasons to shout out.

The difference between us is not that you do not know, and I do.

The difference between us is that – you act as if you don’t know.

And I do not want to act that way. 

You have dreamt-up some interest in remaining poor, and I am conscious. I do not know what that interest is. That is the difference between you and me.

You know, so many people are scared of coming to me, listening to me. Meeting me face-to-face is an absolute horror to them. Why? They haven’t yet met me, they haven’t yet listened to me, they haven’t yet had a face-to-face to me, why are they scared in advance?

There fears are well-justified.

They are afraid because they already know what I would say. It’s a funny thing. Often those who listen to me, do not know what I am saying. But those who avoid me, definitely know what I am saying.

Those who do not listen to me, know me perfectly well. Those who listen to me, may sometimes fail to resonate to me. But those who stubbornly avoid me, will vouch for my authenticity. They know that there is something really authentic here, that ought to be avoided.

We all know!

Whenever you will avoid me Deepika (the questioner), rest assured there is something that you know to be depraved, and you still want to do it. And you would avoid me, just because you do not want the pretense to be exposed.

The True Teacher, in that sense, is never a surprise. He is absolutely predictable. At times, I know I have said that the True Teacher is absolutely unpredictable. But, from where I am speaking right now, the True Teacher is totally predictable.

You know that the Sun would give nothing, but the Light.

It’s a done thing.

No exception or aberration is possible.

So if you are fond of lazying around and sleeping, you block out the Sun, don’t you?

Why do you block out the Sun?

Because you know for sure, that the Sun would send down nothing but brightness through your window.

Had there been some doubt, you would not have pulled down the curtains. Even before the sunrise, even before you are going to sleep, if you have decided to wake up late, what would you ensure? That the windows are all blacked out. Because it is a matter absolute predictability that the Sun would only send the brightness down the window. There is no doubt. The Sun is predictable! So you take counter measures.

Those who avoid the Scriptures, are in some sense great fans of the scriptures. They know how powerful the Scriptures are, and therefore, they will not mess with them.

We know.

We all do this.

And I will never really be able to appreciate why we live, as if we do not know. That would remain, a great wonder to me.

Always!

—————————————————————————————————

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

Watch the session video: Why do you avoid me? || Acharya Prashant on Khalil Gibran (2018)

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Where is your Home? || Acharya Prashant on Khalil Gibran (2013)

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Where is your Home

Question: In the book, ‘The Prophet’, the protagonist wants to got to his home, his people are calling out for him.

Acharya Ji, what is ‘this home’, ‘his people’, and ‘journey back home’?

Acharya ji: ‘Home’ is where you are. ‘Outside’ is where you think you are.

‘Home’ is, where you are.

‘Outside’ is where you think you are.

Do you get the difference?

You are always in Home, but there are some people who open their eyes and see that they are always at Home. And there are some people, who are in the Home, and yet they keep sleeping and dreaming that they are somewhere far away.

And not only are they dreaming that they are somewhere far away, they are actually planning, of course in their dreams, to go further far away. That is the ‘Home’ that Khalil Gibran is talking of – where you really are.

And you can never go away from that Home. That Home is ‘you’. You are always homed. You are always at Home. It is impossible to be anywhere else. It is just that you don’t know that.

You think you are away from Home.

Questioner: Acharya Ji, why do these people call him?

Acharya Prashant Ji: We will have to look at this. When you say ‘these people’, it appears that there are many people at Home.

It is not as if there are ‘many’ people at Home.

In your dreams, what you see is ‘many’. All occurrence of ‘many’, is a dream. There are no ‘many’, except in dreams. To the extent we perceive many people sitting in this room, we are dreaming. However, among these people that you see in your dream, some call out. After all, you only dream of what you knowDreams do not come from anywhere else.

Some of these people in your dreams, you know them. They belong so much to your past, that they belong to the beginning of time. They belong to the Source of time itself in that dream. You know them, because they are your very past, your very Source.

In that very dream, where there are many people, some of these people call out to you. They call out to you, to wake up.

Have you not noticed, and I am saying something new today, that some dreams have the power to wake you up? Have you not noticed that when you fell down a cliff in your dream, you suddenly wake up?

Have you not noticed that?

Now, it’s a very dangerous thing to say, because mind the will misuse it. The mind will say, “Yes I am dreaming, but this is a very useful dream.” I don’t want to say that, but you raised it, so I am saying this. So, some of these people, they call out in the dream.

Remember, they are not really ‘people’. They are not really ‘people’. To the extent, they are only characters in a dream.

Questioner: Isn’t it the Source manifesting itself in the dream?

Acharya ji: You are the Source. You are Source. And that is why you know those people. And that is the only reason why they can be there in the dreams, because there is intimacy at a deep level. The other people that you know, your relation with them is only very superficial.

But, there are these ‘people’, and your relation with them is very-very deep. They are coming right from that Source, from where you come. They are identical to you. They are just the same as you. They call out. And they call out in a way, in which the dream can be broken.

That’s what he is referring to.

Questioner: But in this dream only, he talks about many things, and says most of the times some existential truth exists in that dream only.

Acharya Prashant Ji: When he is talking of many people?

Questioner: Yes, when he is talking of many people.

Acharya Prashant Ji: Yes, of course. When he is talking of ‘many people’, ‘many’ that he is talking of are ultimately coming from his own experience. These people, who are calling him back to Home, are also coming from his own experience.

These people who are calling out to him are nobody else, but Khalil Gibran (the protaganist). If they can call out to him, that means he knows. He can surely talk of existential truths. It’s Khalil (the protaganist), in his own dream.

Are you getting it?

It’s Khalil in his own dream. The real Khalil in his own dream. And that Khalil will know far more, than the dreaming Khalil can know.

Questioner: Can real Khalil dream and go into dream?

Acharya Prashant Ji: Yes, of course. That’s a part of his Freedom.

Think of it: Where else can dreams come from? Where else can illusions come from? If there is one Reality, one Truth, how can there be space for illusion?

If everything is just Truth, just Reality, how illusion is possible?

But illusion is there.

Questioener: Illusion is there to the illusive mind.

Acharya Prashant Ji: How can the illusive mind be possible? If only Truth is there, how can there be any space for any kind of ignorance? Tell me.

Ignorance is a part of Truth.

Questioner: We are validating Truth.

Acharya Prashant Ji: Of course.

Who are you to not to validate it?

Ignorance is the freedom of  Truth.

It is so absolutely free, that it is free even to be ignorant.

You are so absolutely free, that you are free to wake up, and you are also free to sleep.

——————————————————————————————————–

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

Watch the session video: Where is your Home? || Acharya Prashant on Khalil Gibran (2013)  

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

Or, call the Foundation at 9650585100, or write to requests@advait.org.in


Support Acharya Prashant’s work:

  • Donate via Patreon: Become a Patron!
  • Donate via PayTm @ +91-9999102998
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Acharya Prashant on Khalil Gibran: You know your real face, and your real home?

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“Your life, my friend,

is a residence far away from any other

residence and neighbours.

Your inner soul is a home far away from

other homes named after you.

If this residence is dark,

you cannot light it with your neighbour’s lamp;

If it is empty you cannot fill it

with the riches of your neighbour;

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

garden planted by someone else…

Your inner soul, my friend,

is surrounded with solitude and seclusion.

Were it not for this solitude and this seclusion

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

If it were not for that solitude and seclusion,

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

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

~ Khalil Gibran

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

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

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

Read more

To be alive is to be working

To be alive is to be working. You are working all the time, because ‘action’ is happening all the time.

“Work is not outside of me, work is an expression of me.” Work is not outside of me, work is just an expression of who I am.

If the first category is where you belong to, then work is sufficient. The return, the reward, is contained in the work. If the second category is where you belong to, then work is not sufficient. Then work, plus, rewards is what you are looking for.

The salary is not contained in the work. The salary is an output of the work. This is the second way of living.

Man is the only one, who has to support his ambitions as well. Man is the only one, who has to support his psychological self as well. Then obviously, supporting yourself becomes a burden. Then obviously, just carrying on with life, becomes a burden. Because life is demanding so much.

Do not live a life that tries to escape work, and also do not live a life that uses work as a medium for psychological aggrandization.

Work must always be there as an expression of your Heart.

Action is always happening. You cannot avoid action. Even avoiding action is just another action. So, action will happen.

Fight hard and then let what is going to happen, happen. Do not worry about the result. Just say, that I did what I had to, and I have now devoted the result to you(Krishna).



Read the complete article: Acharya Prashant on Khalil Gibran: How to know the right work for oneself?


 

Acharya Prashant on Khalil Gibran: How to know the right work for oneself?

Question: What does Khalil Gibran mean, when he says, “He who works in marble and finds the shape of his own soul in the stone, is nobler than he who ploughs the soil.”

Acharya Prashant: What is Work?

All work involves action. 

As human beings, we are beings of action. We have limbs, senses, mind, all configured to act. So, action is inevitable. One cannot avoid action. So, workers we all are. There is nobody who does not work. The one who is professionally working somewhere, works. And so does the one, who is professionally unemployed. Both of us, both of them, are workers, irrespective of whether or not they are formally working somewhere.

To be alive is to be working.

You are working all the time, because ‘action’ is happening all the time.

Then the question is of the quality of work. How does one work? From where does the work arise? Khalil Gibran takes two images and contrasts them.

First image, is of the man who is working with material, but his work is essentially an expression of his being, his center, his Self. He might be working with marble, but actually it is his soul taking shape as marble. Marble is now not only marble. Marble is now not only material. Marble is an expression of what he is. This is work of one kind.

And then he says, there is another one, who looks at soil, just as soil. For him, work is something outside of himself. I go somewhere, and I work with material. I work with material, probably, so that I may get some returns, some reward. He is not directly and organically ‘connected’ to his work. His relationship with work is transactional. I work, I put in some hours, and in return I get paid. Are you getting it? So, there is you, there is work and then there is a business like relationship between ‘you’ and ‘work.’ This is the second way of working.

The first way of working is,

“Work is not outside of me, work is an expression of me.”

Work is not outside of me, work is just an expression of who I am.

Read more

The Gita can come only from someone who understands the world.

The Gita can come only from someone who understands the world. And if you understand the world you cannot keep failing in the world. If you are proven an idiot every evening and every morning, how will the Gita come from you? How will you even understand the Gita?

Look at your life, if you are a joker, a clown, an idiot, a loser, in this world, what business do you have touching the Gita?

Do you see what is half embrace? You prove to be insufficient everywhere. You are a loser everywhere. In your relationships, you are a loser. In the school you are a loser, in the college, you are a loser. At your workstation, you are a loser, on the sports field you are a loser, and you want to touch the Upanishads? The Upanishads that are coming from the winners of the highest order. Is there any oneness between you and the text that you are trying to touch? Do you have anything in common with Krishna? How then will you understand the Gita?

Krishna was the one who brought victory when defeat looked so probable. And you are the one who will snatch defeat when victory is all yours. When it is ascertained that you are now going to win, you will still manage to somehow be defeated. And then you say, “You know what, I am not very interested in the world, Krishna calls my heart.”

You are not interested in the world? You are marginalized in the world, you are the rubbish of the world. And if we listen to Darwin then you and your ilk, wouldn’t survive for long, because you are unfit.

Even physically, have you noticed how fit most of them are (pointing towards the pictures of the Saints) and most of us are groaning, complaining? Somebody has nose pain, somebody has a headache, somebody has heartache, somebody’s back has been stolen, somebody’s stomach is exploding with gas. And look at them (the Saints). That is full embrace. And half embrace is no embrace.

The man of God is a winner in the world as well. That is full embrace. If you are a loser in the world, you do not know God. God and the world are one. It’s not just The World, it’s God World. It’s God World.

Have you seen that every living being is excellent? The epitome in its particular field. Can you beat the song of a Cuckoo? Or, even a sparrow? Can you beat the flight of a vulture, an eagle? Do you see the agility with which fish swims? They are all experts in their respective fields. I am asking you, “What is your expertise?” Even the ant is an expert. When it carries a load then the load to body weight ratio is unmatched. Compared to its own body weight, the load that a little ant can carry is unmatched.

What is your expertise?



Read the complete article: Acharya Prashant on Khalil Gibran: The Man of God is a winner in the world

Acharya Prashant on Khalil Gibran: The Man of God is a winner in the world

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“Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape.”

~Khalil Gibran.

Question: What is full embrace? How is it different from half embrace? If half embrace creates a movement of thoughts, won’t full embrace create even a greater restlessness?

Acharya Prashant: Man is caught in a very peculiar situation. Neither can he accept what he truly is. Nor can he ever run away from what he truly is. He swings. He oscillates. When he wants to come to his essence, then that which is sub-essential, or non-essential beckons him.

He feels that the juice of living is being lost. All the sensory pleasures, all the colors of the world, the music, the attractions, the emotions, the meetings and the goodbyes, all the games of time, he feels they are being lost. And when he tries to move totally into thoughts, into emotions, into the world of the senses, into that which is space-time and material, he soon starts feeling nauseatic.

Read more

Your victories will not bring you joy.

Godliness and joy are to be surrendered to, not fought up to. Your victories will not bring you joy. If your victories are bringing you joy, then it is a very shallow and tiny joy. You have earned it. You have won it. It is the result of your efforts. It cannot be bigger than you.

Man lives in duality. Man finds it comfortable to think that there are things and there are opposites of things. Such thinking enables all definitions. Because to define anything is to limit it. To limit something is to create two – a thing and it’s opposite. That is what all definition does, ‘De-fine’ – To make something finite. Obviously the infinite escapes all definition. And that’s where we start struggling. That’s where we start feeling strangulated. Are you getting it?

We start asking, “How is it possible that there is something in victory and also in the opposite of victory, defeat?” The answer is obvious, that has to be something that has nothing to do with defeat or with victory. That something has to be simply unconditional, irrespective of everything. It is unconditional of your efforts, it is unconditional with respect to the result of the effort, it is also irrespective of your response to the result. One has to live that deeply.



Read the complete article: Joy that remains untouched by defeat

Joy that remains untouched by defeat

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“Defeat, my Defeat, my solitude and my aloofness;

You are dearer to me than a thousand triumphs,

And sweeter to my heart than all world-glory. “

~Khalil Gibran

Acharya Prashant: The question is, “How can defeat be sweet? How can there be joy in being shunned and scorned?”

There is no particular glory or joy in defeat. In fact, the moment one looks for glory or joy in particular events or happenings, joy has been constrained, localized, and hence lost.

The poet here is talking of defeat because man has taken defeat as abhorrent. Victory is likable, defeat is to be avoided and shunned. Victory is likable because man associates joy with victory, and the loss of joy with defeat. Whenever joy is thus made conditional, it is certain that there is no joy in defeat, and there is also no joy in victory. And when joy there is, joy remains equally in victory and in defeat.

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You don’t pay attention, things remain special

Practice is just remembrance. Practice is just attention. If you are attentive, then it is always there. It is not there, only when the mind is elsewhere. Even right now as I am speaking to you, what is happening, is practice. The depth of your listening right now will determine, how much more can you listen. Just like, when a man practices to run, the more he practices, the more he can run.

Similarly, the more is your attention right now, the more you will be able to listen, understand. And then, listening and understanding, become such a state that they do you remain special anymore. Then you are not asking for them.

You don’t pay attention, things remain special. Then there is the need to form an image, to chase something, to question, to desire.



Read the complete article: When you enquire into the Truth, the Truth is what makes you enquire

When you enquire into the Truth, the Truth is what makes you enquire

21762214_1227353527370622_921021697824714700_nQuestion: This word practice was quite striking for me because in the last session that happened before we left for the camp when Devesh Ji asked you that what to do when the world calls. You answered saying that why don’t you talk about that cause. Then when we talked about Ramakrishna he also said that if you talk about the free, you are free and in the same way Ramana Maharshi again said that it is also a practice that we can keep on talking more about all this.  So, its a kind of practice that you have formed.

There are two things that we have mostly discussed is, we need to be in close contact with what we are. We call it by the name observation. And the other thing is its also a practice of doing all this, that has been mentioned here.

How can we be in a constant touch with what is happening (Observing) and still do not make a practice out of it? How can these two things happen simultaneously?

Acharya Prashant: Why do you need to practice? Is it not happening right now? It is like a man asking, “How to ask?”

It is like saying that one wants to learn to breathe. Had he not been breathing, could he have asked this question?

Practice is always happening. This is what is happening, is practice. When you remember practice – that is practice. The moment when you ask, “How to practice?”, the question is redundant, because ‘practice’ is already going on. The question of practice is relevant, only when you forget that question. Read more

On Khalil Gibran: Hidden tendencies have great power; but power of Truth is greater

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That which seems most feeble and bewildered in you
is the strongest and most determined.

Is it not your breath that has 
erected and hardened the structure of your bones?

-Khalil Gibran The prophet (The farewell)

Acharya Prashant: There are two ways one can look at this; which of these two are more beneficial to us depends on who we are. We will talk about both the meanings.

‘That which seems most feeble and bewildered in you is the strongest and most determined. Is it not your breath that has erected and hardened the structure of your bones?

What we call as strong is that which is materially strong. What we call as purposeful is that which has a material purpose, a tangible goal. Truth, Tao or Brahm or Emptiness has no material strength, neither does it have a material goal. Even to say that it does not have a goal is not quite proper. It does not have a goal but it also does not not-have a goal. It would be more appropriate to say that the Truth is beyond purpose and goal. The truth is beyond strength and weakness; beyond strength and beyond goals.   Read more

What you dislike is what you are turning towards

“Only the dumb envy the talkative.”

Khalil Gibran, Sand and Foam

Question: Sir, who are being referred as ‘dumb’ and ‘talkative’?

Speaker: Khalil Gibran says, “Only the dumb envy the talkative.”

So, there are those, who talk a lot. And there are those, who simply cannot talk. Khalil Gibran is a master of presenting the game of duality.

He talks of a village in which there were two men – a believer, and a non-believer. And they used to hate, and envy each other, and belittle each other’s learnings. So one day they gathered at the village square, and started to argue, and the debate raged for the entire day. (Laughingly) And at the end of the day, the believer had become the non-believer, and the non-believer had become the believer.

That is the thing with the two ends of duality. They dislike each other, and they are always in the process of – turning into each other. What you dislike, is something that you are constantly turning towards. Even if you are moving away from it, you will move towards it. That is why it is no compliment to be called ‘an opposite’ of – evil, or bad, or illusion.

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Once you have reached the destination, you can begin the journey

Only when you drink from the river of silence,

shall you indeed sing.

Only when you have reached the mountain top,

then you shall begin to climb.

And when the earth shall claim your limbs,

then shall you truly dance.

Khalil Gibran

Acharya Prashant: “Only when you have reached the mountain top, you can begin to climb.”

When we refer to mountains and their tops and climbing, we refer to them as we are. We live in a deep unconscious state of identification with material. Even if an example that may point towards our essential nature beyond space-time is given to us, we interpret that example as we are.

For sure any example that is given would be given in words or atleast this much may be said that any example that is given would be preserved in words. We do not really have examples of how teachers help and guide their students.  We have stories of how they help and guide their students. The teacher’s guidance might be his instantaneous touch, but that touch cannot be captured or replicated later on.

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At the Center, the Guru, Maya, and you, are all One and Nothing

Not higher thanWhen you reach the Heart of Life you will find yourself not higher than the felon, and not lower than the Prophet.

~ Khalil Gibran

Speaker: “When you reach the Heart of Life you will find yourself not higher than the felon, and not lower than the Prophet”. At the Heart of Life there are not even these two. There is neither the Prophet nor the felon. The Prophet stands for what we call the Guru in Indian traditions. The Felon would stand for what we call as Maya or Avidya in the eastern tradition. Both the Prophet and the felon or the Satan hold any meaning or significance only in the world of mind; that is where separation exists, that is where it makes any sense to talk of two or more, that is where there are at least two directions.

The two directions are: The one that takes the ego-center towards the Heart and the opposite one which takes the ego-center, the feeling of ‘I am’ further away from the Heart. Who is the Prophet? The One, the force, that takes your ego-center, your sense of self, your feeling of ‘I am’, towards the Heart. The same Heart that Khalil Gibran is calling as the Heart of Life, the same Heart that Ramana Maharishi calls as ‘Hridayam‘. No difference at all.

Now when you are located away from the Heart, when your sense of ‘I am’ is a mental sense, when that sense is located in the mind then there is a distinction that is created and that distinction is a significant distinction. That distinction is between the Prophet and the felon, Guru and Maya, God and the ungodly. Then it is necessary for the mind to choose wisely in surrender because there is a choice that exists, because there is a possibility for the mind to go this way or that way, because there is a definitive chance that the mind may fall instead of rise, because the mind anyway in its own world is choosing all the time.

So there is a distinction. Choice means that there are two distinct possibilities, so there is a distinction, but this distinction keeps diminishing and ultimately, totally vanishes when the mind immerses into the Heart. Now there is no need to choose, this is the stage of ‘Nirvikalpata’ or choicelessness. Now whatever is happening, is just happening. Now you need not bow down to the Guru neither do you need to be cautious of Maya because there is neither the Guru nor Maya. The Prophet’s work is done. You are home, and when you are home then there is only the Truth, there is no prophet, for the Prophet is just the messenger of Truth.

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To follow the dictates of one’s conditioning is comfort & deadness

Comfort! Comfort the treacherous, the deadly!
Comfort that cheats our senses
and makes us
slaves to the passing hour!

~ Khalil Gibran – “Lazarus and His Beloved”

Speaker: So, what does Khalil Gibran has to say?

Comfort! Comfort the treacherous, the deadly!
Comfort that cheats our senses
and makes us
slaves to the passing hour!

What is ‘comfort’? That which you are conditioned to.

There is no other definition of comfort. And that is why comfort means different things to different people, at different points in time. Nothing else defines your comfort. The conditioning of the mind is what defines comfort. The conditioning of the mind, is what defines ‘comfort’.

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If others can predict you, others will enslave you

KG-10“Thus, I became a madman

And I have found both freedom and safety

in my madness;

the freedom of loneliness

and the safety from being understood

For those who understand us,

enslave something in us.

Khalil Gibran

Question:  Why is Khalil Gibran saying that those who understand us enslave something in us?

Speaker: The context, in which Khalil Gibran is using these lines, has to be seen. When he says ‘loneliness’, read it as ‘aloneness’; when he says ‘understand’, read it as ‘think of’. What he is saying is that, those who are able to know us via thought, are able to know us only in terms of material; name, form, shape, size, time, past, identities. So, those who know of us in terms of these time and space bound variables, have a relationship of master and slave with us. They act as the master and slave, and we too act as the master and slave. Only such is the quality of the relationship.

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What is pleasure and what is its place in life?

“Pleasure is a freedom song,Pleasure

But it is not freedom.

It is the blossoming of your desires,

But it is not their fruit.”

Khalil Gibran

Questioner: Sir, what pleasure is and what is its place in life?

Speaker: Khalil Gibran is saying, “Pleasure is a freedom song, But it is not freedom. It is the blossoming of your desires, But it is not their fruit.”

Pleasure and pain are two ends of duality, but they should not be taken as separate. They are one. Pleasure in itself will hold no attraction for you if you are not in pain. If you ask, “What is pleasure?” The answer has to be in context of pain. Pleasure means nothing in absence of pain.

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The Teacher is the voice of Truth, not the man behind the voice

Kahlil Gibran

“A voice cannot carry the tongue and the lips that gave it wings.

Alone must it seek the ether.

And alone and without his nest shall the eagle fly across the sun”.

Kahlil Gibran

Speaker: “A voice cannot carry the tongue and the lips that gave it wings”. You may say that you are talking, that it is your voice that is emerging. But I am asking you, how is it possible that you, who are limited, are talking of the unlimited?

Kahlil Gibran is saying, “A voice cannot carry the tongue and the lips that gave it wings”, that the voice is not really related to the tongue, that the voice is not really related to the lips either, provided the voice is flying towards the sky. And if there are words that relate to the sky, that relate to the Truth, then those words, remember, could not be coming from the tongue or the lips. It might be appearing so, that the movement of the throat, the tongue and the lips is producing that voice but rest assured that the voice does not belong to the throat and the tongue and the lips. Because as I asked, “How can the limited throat and the petty lips talk of the unlimited?” How is it possible that a mind, a body, living in space-time, really talk of the beyond? How is it possible that a brain conditioned to think only of security and continuation, sing of fearlessness and eternity? Read more

To be a human is to have Sky in the Heart and Earth in the body

“Let the whole world listen.Deaf

The sky will now speak to the earth,

but the earth is deaf as you and I”

~ Khalil Gibran

Speaker: “Let the whole world listen. The sky will now speak to the earth, but the earth is deaf as you and I”. What is the ‘sky’ and what is the ‘earth’?

What is the ‘sky’ and what is the ‘earth’? Gibran is saying, “But the earth is deaf as you and I”. So, now tell me who is the ‘earth’?

Listener: Ego?

Speaker: Yes, so then, what is the ‘sky’?

Listener: The Call?

Speaker: So, why is he saying, “Let the whole world listen”?

It’s a prayer. He is saying, “Kindly listen, kindly listen. You, the people of the earth, this world, kindly listen”.

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