Market, Money, Food, and Liberation || Acharya Prashant (2019)

Market, Money, Food and Liberation

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Question: Acharya Ji, which are the industries I should invest my money in?

Acharya Prashant Ji: There are two industries those are not going to fail. First one, that thrives on kids. Second, that thrives on sickness. And the two are one. The school industry is never going to starve, and they will always make very big bucks. What else do we earn for? To pay to the schools. And the hospital industry is always going to prosper, and they will make very big bucks. What have we earned for? To pay to the hospitals.

You can avoid spending anywhere else, but these two places, you will not only spend, you will always overspend – kids education, and health.

And it should be obvious to you, that these both have to do, with your deepest vrittis (latent tendencies). We began this evening, talking of what this Prakriti rely on. It relies on continuation of this body, and procreation. This body should continue, and more bodies should keep coming. So, these two are also the two ways, to loot away your hard earned money.

I recently found out, the apparels of a fully grown-up man, are only as expensive as apparels of a two-month old. If you purchase something for yourself, for two-thousand rupees, and that thing is this big, size forty-four, rest assured, if you buy something for your infant who is one month old, that too will cost equally the same.

Look at the margins. And you will not be able to question it. It’s a matter of love, you know. Don’t you love your child? Can you question the fees that the schools charge you? It’s preposterous.

Listener: It’s a matter of pride now-a-days, to say that our kid’s fees is higher than the fees of your kid.

Acharya Ji: You are being looted in broad daylight, in the name of your kid’s fees. And you will accept it, even if you happen to be the intellectually strongest person in the world. The fellow is IQ 140, emerging from the best institute of the world, a post-graduate in Astrophysics. But the moment he gets a kid, he can be looted in broad daylight. And he won’t be able to resist it. Because he is hitting you, where it hurts the most.

You might be very, very smart, but you can still be looted, because now you have a kid. Same with the doctor. It doesn’t matter who you are. If he says, “Twenty lakhs,” twenty-lakhs is ‘twenty-lakhs’. You don’t argue with him.

It’s actually not the doctor, it’s the hospital. Just as it’s not the teacher, it’s the school. If the hospital says, “Twenty lakhs,” it is twenty lakhs. It’s all spiritual, if you can see.

This is what tells you, how Prakriti fails you. Man gets attached to continuation, and in the name of continuation, man is robbed-off the precious resources, that should have gone towards his liberation.

Your precious resources, that should have been invested towards your liberation, rather go towards your, continuation.

To hell with such continuation.

I don’t even have an insurance. I have no medi-claim. I am very clear, the day she comes and says, “I have to take you away,” I will say, “Why wait? I don’t even have to pack up. Come, let’s go! I am done.” I neither have life-insurance, nor medical insurance.

For my small medical needs, I have enough. And if a giant medical need comes up, I will not meet that need. I will not allow Prakriti, to rob me, of my real occupation.

My real work is not to save, for the furtherance of my physical life.

My real work is: this.

My real work is not to fill, and bloat my bank account, for the sake of my physical security, and physical continuation.

My real work is – liberation. My liberation, your liberation.

I must work for that.

Getting it?

Listener: There is no point in living on, if you cannot live for liberation.

Acharya ji: Wonderful! There is no point in living on, even for one day more, if liberation is no more possible, or if you have no desire for liberation. Kabir Saheb has put it so succinctly, in so many verses. “Jaa tan prem na sanchare, so tan jaan masaan. Jaise khaal luhaar kii, saans letu bin praan.” (If you do not have love for Him, then your body is just a graveyard. You are breathing, but you are really not alive).”

Life should either be a great rhapsody in love, or otherwise it is just a spell of irritating noise. Who wants to tolerate it? There is no valor, or pride, in continuing to live. Finish -off your work, and retire. Go away! Go to sleep. 

There is no great virtue in living for a hundred years, and living like a maggot. Turtles, crocodiles, they all live longer than men. So what? 

Question: Acharya Ji, does poor food habit become an obstacle in the path of liberation?

Acharya Ji: In general, you eat badly, only when only food starts becoming meaningful to you. The body knows it’s food. Does it not? Do you have to teach the cow to take grass, and not flesh? Do you see any animal species, that needs to be tutored on the topic of food? Monkeys, mosquitoes, they all know the kind of food that is right for them. Why does this question become pertinent for ‘man’? Because man identifies himself with, just about everything.

Man is different from mosquitoes, in the sense, that man has more heightened desire for liberation. So he searches for liberation, everywhere. Even in paani-puri, he searches for – liberation. In titillation of taste buds, he assumes liberation.

If paani-puri becomes liberation for you, then your kidney will complain. So, rather than regulating your food habits, you should rather ask the question: Who am I? Once you know, that you are the one who can never be satisfied through paani-puri, you will lose all fascination for paani-puri. You don’t need to be tutored on what to eat, and what not to eat. All that is largely useless. 

Why do you get attracted to mithai, or pizza?

Listener: Because of desire.

Acharya ji: And desire is really for?

Listener: Liberation.

Acharya ji: And that has to be realised. “That that which I really want, will not come to me, through mithai.” And then mithai will lose its charm.

Listener: That is known, but for now instant gratification is demanded.

Acharya ji: That you have to remember, at that moment. As you said that, one has to be constantly reminded. That is why ‘ing’ is needed. You will have to create mechanisms, that will keep constantly reminding you.

Have somebody by your side, who shouts into your ears, right when you are about to pop in the next puri. This is not That. That’s the mantra that you need. What?

Listeners: This is not That.

Acharya ji: This is not That. So, you will just spoil the body, and get nothing in return.

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

Watch the session:  Market, Money, Food, and Liberation || Acharya Prashant (2019)


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Acharya Prashant: The fallacy of expression of love

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Acharya Prashant: In matters of Love and all these things, you want the other person to be ‘nice.’

We are such idiots, we want the other person to be ‘nice.’ And if the other person is not nice, we feel, there is no Love.

We have no capacity to see where the whole thing is coming from. We do not see anything. We do not understand anything. And by anything, I mean absolutely anything. Black is white and white is black.

We are ready to give up our Life probably somebody comes and says two sweets words to us. Oh! he is my friend. Why? Because he talks sweetly and we do not realize that the sweet talk maybe so poisonous because we see only the actions, because we see only the actions, the words. He comes and hugs me and then he says, ‘baba how are you? Nice!’

And because I am already living at the surface, I am alright with that. I do not want to offend him. And he asks something, I will give.

But there is another one who admonishes, who chastises, who calls a spade, a spade, who is terribly real. And I’ll say, this fellow is my enemy because he tells me that I am an idiot. You have cancer. The doctor is telling you, you have cancer. Is he your friend or enemy?

Listener: Friend.

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Acharya Prashant, with teachers: Are you the suppliers for society’s demands?

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Acharya Prashant: The first question that a teacher must ask himself is, “What does he mean by change? Is he going to teach the habitual subjects, the habitual ways? Is he going to prepare the student to become another social machine? Right?

It seems that the end result of all habitual teaching is nothing but the production of a human being who fits in nicely in the social machine.

Let’s try to see. Let’s try to understand what is it, that we are producing in our classrooms.

There is the activity of teaching going on. It starts when the student is how many years old? “When the process of teaching starts? How old is the child when his teaching process starts?”

Listener: Five years.

AP: Right. Organize teaching?

L: Three or four years.

AP: 3 years or 4 four years. And goes on till the age of?

L: Till the death.

AP: Organise teaching?

L: Twenty.

AP: Twenty to twenty-five.

Let’s see clearly that a period of at least twenty years is being dedicated to the student who is emerging out of our education system. Are we one of this? Are we clear on this? For twenty years, the time has come to prepare a student who eventually comes out of our system as a product.

Now, what are we doing? Are we acting as suppliers? Please be attentive because we are trying to understand what is meant by saying are we preparing a child to be a cog in our social machine. We want to understand what does it mean? Twenty years we teach him and what is happening twenty years later?

We are supplying to the child back to the society. Correct? So it enters us in a process and then he leaves us and then he enters the society. Right? The society wants a certain kind of output from the teacher. Is that true?

L: Yes.

AP: The society wants a certain kind of output from the teacher that becomes such and such personality. Right? And what is the teacher doing? The teacher is supplying to the society what it wants from the teacher.

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Acharya Prashant, with students: Brain and Intelligence

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Acharya Prashant: We can live in two kinds of worlds. How? Even as I am speaking to you, some of you are listening, and the others might be thinking and wandering and lost in imagination, Right? Do you see that? You have to be together in this. Is that alright?

So that means that it’s possible for man, and each of us is a human being right? So whatever is applicable to us is applicable to mankind in general. We can easily generalize whatever is applicable to us. So, it is possible for man to be simultaneously living two kinds of lives. One is that you are sitting here. The other is that you are thinking about something else. Correct? The very fact that which really is known as reality. Whereas that which is imagined, which is thought of, is called ‘the mind.’ Can you see this that even though you would be sitting here, it is possible for the mind to be at a totally different place? You could be in Disneyland or at your home or at any other place. Now is that for real? Where is a reality? Reality is that which is. Everything else is imagination. This imaginary aspect of us is what is the ‘mind’. Now, what is this thing called the mind? Write down. The mind is ‘brain + intelligence’.

Brain — Matter, Product of Evolution, Just like a computer hard disk, Just like a computer hard disk, Automatic, Prone to Conditioning, Like the Fan.

Brain is like the fan in the sense that it’s totally material. It is a slave to the commands of somebody else. You switch on the fan, you switch off the fan. Does the fan have any intelligence or any will of its own?

Remember it’s very efficient. It keeps working all the time. But does it work according to its own understanding? Does the fan know what is going on in its head? Does the fan understand what electricity is, what electromagnetism is, Faraday’s law, Ampere’s law, anything? Does it understand? Yet it keeps working. It keeps working according to the design provided to it by external forces.

Who has provided the design to it? Man – an external force. Not the fan itself. The Fan is a mechanical device which is a slave of others, albeit very efficient, efficient but dumb. With the result that everybody else can exploit it, can make use of it. It’s mechanical, dumb. You can write all these things for a brain. Everything that applies to the fan also applies to the brain. Alright? Except for one thing that the fan does not have a memory chip, the brain has a memory chip as well. The fan cannot really recall the events of yesterday. And that too can be done. You can have a fan with a memory chip. That’s not difficult at all. That’s not at all difficult.

You can have a fan that can keep registering what is happening day in and day out, and after one year when you will take that chip it will have all the data accumulated on it. That on which particular day how many hours of rotation was there, at what time, at what speed, all that can be done, right? That’s not at all difficult. You can do that as a project. Then it’ll become exactly like the brain. Then it’ll become exactly like the brain. Are you getting it?

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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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Acharya Prashant: How to really listen to the Guru?

Question: In one video, you said that to listen to Krishna, you need to be Arjuna. To Listen to Ashtavakra also you need to be Janak.

To listen to you, what should the person be?

Acharya Prashant: The person should not be insistent on being the ‘person.’ That begins with not seeing the speaker as a person and not imagining the listener to be the person. If here a person is speaking sitting on this chair, then surely there is another person sitting on another chair who is listening. Now, listening cannot really happen. Because persons cannot really relate to each other.

A person is a limitation.

Limitations can associate with each other. But limitations cannot relate to become limitless.

You take one limitation and you associate it with another one, you do not get limitlessness. What you get is another limitation.

One person listening to another person will not listen to the Truth. He will come to some opinion, some conclusion, something of the mind or attitude. But he won’t come upon Truth or silence.

To listen to me you need to forget all about yourselves. And you need to forget that what you are listening to is a person’s personal viewpoints.

If you will insist on saying that what is coming to you is somebody’s personal opinion, then no person ever has the obligation to be non-resistant to another person’s opinions. Opinions by definition are meant to be analyzed, judged, dissected, then partially accepted or rejected.

You will have to see that that which speaks from this chair is the same that listens from that chair, or listening simply doesn’t happen.

Till the time there is A speaking to B, listening cannot happen.

Only Truth listens to the Truth.

Only that within you can listen to me which speaks from within me. And they are one. Which means that there has to be a certain unity between the ‘listener’ and the ‘speaker.’ I said,

to listen to Krishna you need to be Arjuna. But it’s not really Arjuna who listens to Krishna. It’s Krishna within Arjuna that listens to Krishna. No Arjuna can ever know Krishna. Even to look at Krishna, Arjuna requires eyes that are bestowed upon him by Krishna.

You’ll have to give your listening a total chance, a total freedom. And that is a very impersonal freedom. You’ll have to simply drop giving importance to all that is personal about the speaker.

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

Question:

Dear Acharya Ji, Pranam

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

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

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

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

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

Isn’t it obvious?

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

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

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

Real trueness is time independent.

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

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“Your life, my friend,

is a residence far away from any other

residence and neighbours.

Your inner soul is a home far away from

other homes named after you.

If this residence is dark,

you cannot light it with your neighbour’s lamp;

If it is empty you cannot fill it

with the riches of your neighbour;

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

garden planted by someone else…

Your inner soul, my friend,

is surrounded with solitude and seclusion.

Were it not for this solitude and this seclusion

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

If it were not for that solitude and seclusion,

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

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

~ Khalil Gibran

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

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

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

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Acharya Prashant: Is plunging into sex a method to gain freedom from sex?

Question: Acharya Ji, you have said in a previous session while discussing the attraction towards sex, that one does not need to get entangled even to overcome or suppress. One rather needs to leave sex behind. One should seek that for which one is really eager. All the energy should go in that direction.

One is not rejecting sex, one is just prioritizing correctly. One is saying that the one that has a lower priority must wait because there is something immensely more important that is higher up the priority. That which is higher up the priority is so immense that it would never get completed, never get over. So the one who is waiting for his turn, the one who is lower down the order would just keep waiting.

He would not need to be killed, he would have just been permanently postponed. And she says that, in the same session, Acharya Ji has said “In the subconscious, there is a lot that terrifies you and you try to escape that fear by not trying to know more about it. When you first enter, you will find ‘that’ will scare you but if you stay with it courageously you will meet the one that delivers you from that fear.

If a person doesn’t meet ‘that’, which scares him and how you meet the one that liberates from the fear. Therefore, on your way meet all your imperfections and impurities and it is only after that you will meet the one that purifies, perfects and completes you.

So having quoted these two excerpts from a previous session, the question is, In the context of the pull of Maya and the worldly, here relating to the pull of the sexual energy, does one acknowledge it  and transcend it by focusing on the ‘Ananth’ or God ? or does one drop the defences against Maya, go through the worldly and only then arrive at the door of the Ananth.

Thank you.

Acharya Prashant: So, two excerpts have been quoted and apparently the two excerpts are in contradiction. The first one says that you do not need to get entangled, and the second one says that you need to meet all your fears, all your impurities, all your imperfections head-on.

So the questioner is a little confused and she is asking what to do? Does one seek to cleanse herself or does one need to plunge into her own conditioning? I will repeat the question for you. In the context of the pull of Maya and the worldly, here relating to the pull of the sexual energy, does one acknowledge it and transcend it by focusing on God ? or does one drop the defenses against Maya, go through the worldly and only then arrive at the door of the Ananth?

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Acharya Prashant on Veganism: Vedas and Milk

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

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

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

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

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

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

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

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

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

That is what Vedas are all about.

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

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Man’s world is one of stories

Man’s world is one of stories:

myths, morals, codes, institutions, money…

Man is an animal that weaves stories.

Animals live in objects, man in stories.

Why does man weave stories?

Because man is a story.

To defend his inner story, man is compelled to dream external stories.

What is mysticism?

The story that ends the inner story.

~ Acharya Prashant

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Absence of action

Attentiveness is not a separate activity in itself. You do not do attentiveness.

Attentiveness is not something to be done. If you are doing something that becomes another ‘action.’

Attention is the complete ‘absence of action.’

You are free, to see what is happening. Just see, not do anything. This seeing not doing. Don’t burden yourself with it.

Knowing is ‘just’ knowing, It is not any separate activity.



Read the complete article: Acharya Prashant: Is witnessing a hindrance to living?


 

Acharya Prashant: Is witnessing a hindrance to living?

Question: Kabir is saying ‘attentive at a time.’ I can either be gossiping with my friend or watching that I am gossiping. How is it possible to be attentive and watch all the impossible to be doing both, right?

Acharya Prashant: Yes, it is a bit difficult because we have been in practice of inattention since very long.

Attentiveness is not a separate activity in itself.

You do not do attentiveness.

This question is would I be doing one thing and also doing attentiveness simultaneously.

Attentiveness is not something to be done.

If you are doing something that becomes another ‘action.’

 

Attention is the complete ‘absence of action.’

Attention is not doing another thing that I am already doing five things and I started getting another six things and that six thing is attention. If that is attention that will add further to the chaos. If that is what we understand by attention then this kind of attention will act further to the chaos. You see my mind is already divided in doing this thing, that thing, and that thing. And there is the fourth string that sums-up by the name of attention. And then, of course, we are already so busy and then we add attention to work to do list. There is a lot to do throughout the day and there is one more thing, ‘attention.’ So, chaos can only magnify from that. Am I right?

Do you understand this?

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An unnecessary relationship

An addiction is defined as something that is external, very difficult to get rid off; nevertheless.

There are no good or bad addictions. An addiction is just what it is — “An unnecessary relationship.”

Addiction says that you need something. Need is the first addiction. Whatever you claim that you need that is your first addiction.

That which begins as ignorance and dreams, cannot end as understanding.



Read the complete article: Acharya Prashant: Man’s most fundamental addiction


 

Acharya Prashant: Man’s most fundamental addiction

Acharya Prashant: Man’s most fundamental addiction is ‘man’ himself. ‘I am’ is the most fundamental addiction.

An addiction is defined as something that is external, very difficult to get rid off; nevertheless.

One can get rid-off an addiction. This feeling of taking oneself as one takes himself to be is the most fundamental addiction — the “I’’ tendency.

We are so staunchly addicted to it that it seems impossible that there can be oneself life without our conception of the “I.” It seems not only difficult but altogether impossible. It appears so difficult only because we are very deeply addicted. It is the addiction that starts with the first breath. It is the addiction that starts probably even before the first breath.

The tendency to take oneself as a limited being, as a body, as a personality, as a set of principals and concepts, as everything that one thinks himself to be. From that addiction, the hundred other addictions are born. That is why treatment of addiction is such a difficult thing because unless the ‘mother addiction’ is treated, treating the other addictions remains a problem.

It could be addiction of money, material, person, drugs, substance abuse, all kind of mental distortions. Whatever be the specific name of the addiction it invariably arises from the central mother addiction itself. That is why you remove one addiction and man finds himself trapped into another one. In fact, often addiction therapy is just about finding a suitable addiction. Don’t you see how addictions are commonly taken to be treated? A boy seems to be taking to drugs, the well-wishers would say, “well, let him indulge in sports” or if he is a little elder parents will say, “let’s marry him off.”

Do you see how one addiction is used to counter way another? It is because Man fundamentally can’t live without addiction. Because our fundamental definition itself is based on a great ‘attachment.’ Addiction is an ‘unnecessary attachment.’ For that which we are, it is totally unnecessary to be attached to that which we think we are. It is unnecessary but it becomes the foundation of life and that is all quite unfortunate.

There are no good or bad addictions.

An addiction is just what it is — “An unnecessary relationship.”

Whatever you can do without, is unnecessary and if it persists for long and deeply, is an addiction.

There is a lot that one can do without. The more you can do without, the better you do. The more you tie your existence to stuff, the more bulky, heavy, loathsome and tired you live.

Getting it?

Addiction says that you need something. Need is the first addiction.

Whatever you claim that you need that is your first addiction.

A need implies incompleteness. That which you call as ‘ego,’ is another name for an addiction to incompleteness, you may call it addiction to incompleteness or you may just call is incompleteness, they are the same thing.

Listener: Then addiction shows someway. For example, somebody is addicted to camp?

If someone is addicted to camps than he is not coming to camps at all then he is coming to some other place of his dreams.

L1: If somebody is addicted to some particular type of behaviors, can be his behaviors develop some understanding?

AP: Addiction in the beginning itself means that there is no understanding. What you are asking is similar to asking that if one dreams of camps, then will he benefit from a  camp? If one dreams of holy-scripture, then will he benefit from holy- scriptures?

The holy scripture is secondary, what is primary is the dream. Whatever is happening, is happening in the dream state. And in a dream state how can there be any understanding? It doesn’t matter whether you break your head with a brick or with a voluminous book? If you take a thousand page bulky book and bang it against your head, will it hurt less? The beginning of addiction itself is an absence of understanding. One must clearly see that the beginning of something cannot be different from the end of it.

That which begins as ignorance and dreams, cannot end as understanding.



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

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


Connect to Acharya Prashant: 
1. Advait Learning Camps (ALC): Advait Learning Camps are monthly 4-day retreats under the guidance of Acharya Prashant in the Himalayas. To participate in the camps, Contact Sh. Anshu Sharma: +91-8376055661

2. Course in Realization (CIR): Course in Realization is a seven-day scripture based learning program led by Acharya Prashant. To join, either physically or online, contact Sh. Kamlesh Balchandani: +91-9630055750

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

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

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

Contact Sushri. Divya Mishra: +91-8527968862

Venue: Advait Bodhsthal, Greater Noida, India.

6. A Day With Master: A day with the Master’ is a rare opportunity for genuine seekers from all over the world to spend 12 hours with the Master at the Advait BodhSthal Ashram – Greater Noida.

To register yourself, to spend the day with the Master, send in your request atrequests@prashantadvait.com
or,
call at: Shri Anmol Phutela: +91-8859069127, Shri Mohd Azaz: +91-9871952116

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

Contact: Shri Kundan Singh: +91-9999102998

Venue: Advait Bodhsthal, Greater Noida, India.

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

requests@prashantadvait.com


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coverpage

What is Godlessness?

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

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

To live in dissatisfaction is to keep crying.

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

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

Godlessness means Lovelessness, Joylessness, Freedomlessness.



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


 

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

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

~ Rumi

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

Thank you.

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

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

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

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

To live in dissatisfaction is to keep crying.

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

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

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

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The scripture’s final aim is to bring you to the living scripture

Where the light is, there the lamp is.

The Self and the Ego are not the two ends of duality. It’s non-duality talking to duality.

That is what happens when a teacher exposes the falseness of one’s existing religion. When the teacher exposes the falseness of one’s existing motivations! The teacher says you know, the route that you are taking will lead you deeper into darkness. And what is the immediate conclusion that the mind draws? The mind says, he does not want me to go there, it means that he wants me to come to him. He is telling me that all those shops are false. And that surely proves that he wants me to come to his own shop. That is a quick suspicion, rather conclusion, that the mind jumps into.

You will not have your lamp, where your forefathers found their lamp. You will have to find your lamp using your own eyes. And the only mark of lamp is, Light. Don’t disregard the Light. The Light is the only proof of the lamp.

Searching for Truth, but in the wrong way, and at the wrong places, and from the wrong center. That is what the ego does. It wants light. The ego too wants light. But it won’t get it.

The scripture’s final aim is to bring you to the living scripture.



Read the complete article: Acharya Prashant on a Sufi Story: The Lamp shop


 

Acharya Prashant on a Sufi Story: The Lamp shop

The Lamp Post

One dark night two men met on a lonely road.

‘I am looking for a shop near here, which is called The Lamp Shop,’ said the first man.

‘I happen to live near here, and I can direct you to it, ‘ said the second man.

‘I should be able to find it by myself. I have been given the directions, and I have written them down,’ said the first man.

‘Then why are you talking to me about it?’

‘Just talking.’

‘So, you want company, not directions?’

‘Yes, I suppose that that is what it is.’

‘But it would be easier for you to take further directions from a local resident, having got so far; especially because from here onwards it is difficult.’

‘I trust what I have already been told, which has brought me thus far. I cannot be sure that I can trust anything or anyone else.’

‘So, although you once trusted the original informant, you have not been taught a means of knowing whom you can trust?’

‘That is so.’

‘Have you any other aim?’

‘No, just to find the Lamp shop.’

‘May I ask why you seek a lamp shop?’

‘Because I have been told on the highest authority that that is where they supply certain devices which enable a person to read in the dark.’

‘You are correct, but there is a prerequisite, and also a piece of information. I wonder whether you have given them any thought.’

‘What are they?’

‘The prerequisite to reading by means of a lamp is that you can already read.’

‘You cannot prove that!’

‘Certainly not on a dark night like this.’

‘What is the “piece of information”?’

‘The piece of information is that the Lamp Shop is still where it always was, but that the lamps themselves have been moved somewhere else.’

‘I do not know what a “lamp” is, but it seems obvious to me that the Lamp Shop is the place to locate such a device. That is, after all, why it is called a Lamp Shop.’

‘But a “Lamp Shop” may mean “A place where lamps may be obtained”, or it could mean “A place where lamps were once obtained but which now has none”.’

‘You probably have an ulterior motive, sending me off to some other shop. Or perhaps you do not want me to have a lamp at all.’

‘I am worse than you think. I want to find out if you could read at all. I want to see whether a lamp shop exists where you are going. I want to see whether you can have your lamp in another way suited to you.’

The two men looked at each other, sadly, for a moment. Then each went his way.

Idries Shah, Tales of the Dervishes

Acharya Prashant: To make things simpler at the outset itself, let it be clear that the one coming to seek the lamp shop, is a seeker full of knowledge. A seeker from a distant land, who does not belong really to the land of meditativeness. Knowledge has brought him to the boundary of the land of meditativeness, but cannot take him any further ahead. On the boundary, he meets this second person who is a teacher, who is the resident of this second land, who belongs there.

So, one of the first things that this teacher asks this knowledgeable seeker is, that, ‘you have come so far, having read some book that told you that you must search for lamps in a lamp shop that is thus located. But has the book also told you, how to find the one who will take you to the lamps? And if your book does not tell you ‘that,’ then your book is useless. He says, ‘‘has your book taught you, whom to trust? Has your book given you the eyes to figure out the real teacher?’’

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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?