Are psychedelic drugs helpful in spirituality? || Acharya Prashant (2019)

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Question: Recently, I came across an article on psychedelic drugs. I was surprised to know that a large part of spiritual community consumes such psychedelic drugs, and claims that it has helped them immensely to remain in a peaceful state.

I was even more surprised to find that many spiritual teachers encourage their people to take psychedelic drugs, especially LSD etc. He also mentions that Osho has once said, “So, the drug opens up a door and helps you to understand that man’s life and his experience need not be confined to the ordinary, mundane world. He can fly high towards the stars. That he is capable of knowing things which are not ordinarily available. Psychedelics  can open doors, not lead you through them.”

Acharya Prashant: When you want to be intoxicated, there is lot to be intoxicated upon.

First of all understand this: that yes the mind is eager to go beyond the daily, mundane experiences, and that’s why the seeker goes to a teacher. But, if the teacher fails in bringing the seeker to the beyond, then this is the option that the teacher has.

So, recommending the use of psychedelic drugs, in fact, just tells of the inability of the teacher, to take the seeker , beyond usual consciousness, through other means.

It’s like this, that you want samadhi(peace), and instead of that, you are given nidra(sleep). There is at least something in common between samadhi and nidra. Both are removed from your usual state of consciousness.

So, having given you nidra, now the teacher can claim that he has given you something, something that was not, usually, experience-able to you. But, is this what the seeker wanted? Instead of taking him to the higher level of consciousness, you are actually lowering his state of consciousness. You are turning him unconscious.

What will be the result? He  will definitely experience a change. But, is the change for the good? Is it a change that takes you higher? No. It’s a bad change. And if this is the route that many spiritual seekers are seeking, then this route is nothing, but a verdict upon the disciple and the teacher both. Having failed in the mission, now they are using obnoxious, useless, self-deceptive means.

Osho’s statement too here is laden with danger.  Yes, when you are under the influence of drugs, then you certainly know of one thing – that the universe is not confined to, as you see it in your usual consciousness. That is alright. That is true.

See, what do most people feel?

They feel a particular type of universe, just because they live in a particular type of consciousness.

They feel the universe, in a particular way, all the time.

So, they start taking the universe, as Truth.

After all, what is Truth? That which does not change. 

So, this wall remains white and standing, and it has remained white and standing since the last twenty years. And I have been looking at it, and it has remained white and standing since the last twenty years. So, to me, it becomes some kind of a truth, because it does not change. And that which does not change is, Truth.

Now, extend this example to include the entire universe. The Moon and the Sun have not changed in the last twenty years. So, to me, they become – truth. The names of my relationships have hardly changed over the last twenty years, so to me they become – truth. And there are so many things that do not change in my little life-time. And so, it becomes intuitive for me to consider them as the – truth, when actually they are not the truth.

Now, you have taken some drug. And now, the wall, which was till now white and standing, now becomes a rainbow, and is dancing. The standing, white wall has become a dancing rainbow. And you are actually experiencing it. You are experiencing that the wall is a rainbow, that is, dancing, because you are under the influence of LSD.

So, of at least one thing you come to know – that experiences are deceptive. And the wall has no objective reality. The wall is, as you see it. You come to know of that, that the wall is not the truth. 

The whiteness of the wall was in my eyes, was in my mind rather. And my mind changed under the influence of the drugs, and now see that the wall is a rainbow. And the wall appeared stationary and standing, just because my mind appeared it that way.

Now that the mind has changed, because the brain is under the influence of stuff, so the wall has started dancing. So, this much you can infer – that the usual universe that you perceive, is not the Truth.

But, a great danger arises. Now you start thinking that the rainbow is the truth. And if the rainbow is the truth, so you want to be with the truth all the time. So, you want to be with drugs all the time. Because you have an unflinching desire for truth, you see.

The white wall was the truth until now. And if that truth is gone, you quickly want some other truth. The position of Truth cannot remain vacant. The white wall gone, now the rainbow is the truth.

It is not at all a very useful method. You are negating one thing acceptable, right? You have negated the whiteness of the wall, but you have substituted it with something more problematic.

The world is a habit, but drugs are a worst habit. At least when you are free of drugs, then you can look at the facts. Under the influence of drugs, you cannot even know the facts. And I have repeatedly said that – the facts are the door to Truth.

If you do not know even the facts, then you are one step further away from the Truth.

The one who is finding refuge in drugs, is fed up of the usual stuff of consciousness. That is certain. But, he is taking a very wasteful route. It’s like feeling cold in Delhi in the month of December, and wanting to escape away, and so you go to Shimla. That kind of wisdom

“Darling we must go somewhere. It’s freezing cold in Delhi.” So darling books the flight to Srinagar. That’s the kind of wisdom contained in using drugs for spiritual attainment.

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

Watch the session: Are psychedelic drugs helpful in spirituality?||Acharya Prashant (2019)

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Acharya Prashant on Gurdjieff: Man is a machine

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Questioner: Acharya Ji, Pranam.

Gurdijieff said, ‘Man is a machine’. Please shed some light over this statement.

Acharya Prashant: Very practical, very precise, one simple observation, man is a machine, man is a programmed machine. It is just that, the mechanics, the functioning of the machine remain hidden behind the belief of consciousness.

Just expose how we function as machine, make it very obvious, how programmed we are and, in that exposure something new happens.

He was not very bothered with what is that new.  He just left that, surrendered to that. But, he was a master in devising a lot of ways, that helped expose functioning of the machine. Some of the ways were quite crude. He rubbed a lot of people the wrong way, including himself, probably he is the only Teacher who conduct experiments upon his own body.  The experiment as esoteric as banging one’s car deliberately against a tree to figure out whether one can witness the fracturing of the bones. That kind of a teacher!

‘Is it possible to remain centered even when you have ten cracks in your body and forty-eight wounds?  Is it possible to remain centered?’

Must have been a pretty faithful fellow. With out deep faith, you cannot risk that kind of an experiment and he was very choosy. Very choosy.

Q: What was the result?

AP: He managed to survive! In fact, he walked all the way to the nearest hospital.

Q: Is he aware of what he is doing?

AP:  Yes, of course, deliberately, and of course he was aware that he has not to bang the car beyond a certain speed, he wanted to be physically alive to witness.

He would call students to a particular location, and many would come, and when they would come and they would find a notice saying that Gurdjieff will be found at a place 200 miles away tomorrow morning. And then most of them would evaporate and only few reach there. And, there they would find another message saying, ‘Oh, we have returned to the base’, and finally only 3 or 4 will be left. Then he would impart his teaching.

He was a pattern-breaker. So, if you go to him and tell him that you would never get angry then he would ensure that he provokes into anger. You go to him and tell him that you don’t take alcohol, he would fill you with alcohol right till up to the throat.

So, while some people really liked him, there was also a big cross-section that, who don’t, he inspired many people after him, led a controversial life.

Have you heard of the book called ‘The Fourth Way’?


Even Osho took a lot from Gurdjieff.

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

Watch Full Discourse: Acharya Prashant on Gurdjieff: Man is a machine

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Who would believe in poor Jesus?

When you follow even without understanding, that is Surrender.

That is what Surrender is. You do not know what the whole thing is about and yet there is something that tells you, to just go along with it.

AP: You have a beautiful body; how will you use it to make people come to you?

L: Display it.

AP: Now look at Mahavir and Lalla. If you want people to listen to you, they must first of all be present in front of you. Why not attract them this way?

Stories have no use, in fact, those stories must be dropped, after a point. After a point, if you are really wise, you will see the foolishness and the falseness of those stories.

L: Why are Miracles added to all the stories?

AP: We need them.

Otherwise, who would believe in poor Jesus.

Read the complete article: Acharya Prashant on a Sufi story: The obvious falseness of our stories


Acharya Prashant on a Sufi story: The obvious falseness of our stories

Mojud – The man with the inexplicable life

There was once a man named Mojud. He lived in a town where he had obtained a post as a small official, and it seemed likely that he would end his days as inspector of weights and measures.

One day when he was walking through the gardens of an ancient building near his home, Khidr, the mysterious guide of the Sufis, appeared to him, dressed in shimmering green.

Khidr said, “Man of bright prospects! Leave your work and meet me at the riverside in three days’ time. ” Then he disappeared.

Mojud went to his superior in trepidation and said that he had to leave. Everyone in the town soon heard of this and they said, “Poor Mojud! He has gone mad.” But, as there were many candidates for his job, they soon forgot him.

On the appointed day, Mojud met Khidr, who said to him, “Tear your clothes and throw yourself into the stream. Perhaps someone will save you.”

Mojud did so, even though he wondered if he were mad.

Since he could swim, he did not drown, but drifted a long way before a fisherman hauled him into his boat, saying, “Foolish man! The current is strong.

What are you trying to do?”

Mojud said, “I don’t really know.”

“You are mad,” said the fisherman, “But I will take you into my reed-hut by the river yonder, and we shall see what can be done for you.”

When he discovered that Mojud was well-spoken, he learned from him how to read and write. In exchange, Mojud was given food and helped the fisherman with his work.

After a few months, Khidr again appeared, this time at the foot of Mojud’s bed, and said, “Get up now and leave this fisherman. You will be provided for.”

Mojud immediately quit the hut, dressed as a fisherman, and wandered about until he came to a highway.

As dawn was breaking he saw a farmer on a donkey on his way to market. “Do you seek work?” asked the farmer, “because I need a man to help me bring back some purchases.”

Mojud followed him. He worked for the farmer for nearly two years, by which time he had learned a great deal about agriculture but little else.

One afternoon when he was baling wool, Khidr appeared to him and said, “Leave that work, walk to the city of Mosul, and use your savings to become a skin-merchant.”

Mojud obeyed.

In Mosul he became known as a skin-merchant, never seeing Khidr while he plied his trade for three years.

He had saved quite a large sum of money, and was thinking of buying a house, when Khidr appeared and said, “Give me your money, walk out of this town as far as the distant Samarkand, and work for a grocer there.”

Mojud did so.

Presently he began to show undoubted signs of illumination. He healed the sick, served his fellow men in the shop during his spare time, and his knowledge of the mysteries became deeper and deeper.

Clerics, philosophers and others visited him and asked, “under whom did you study?”

“It is difficult to say,” said Mojud.

His disciples asked, “How did you start your career?”

He said, “As a small official.” “And you gave it up to devote yourself to self-mortification?”

“No, I just gave it up.” They did not understand him.

People approached him to write the story of his life.

“What have you been in your life?” they asked.

“I jumped into a river, became a fisherman, then walked out of his reed-hut in the middle of the night. After that, I became a farmhand. While I was baling wool, I changed and went to Mosul, where I became a skin-merchant. I saved some money there, but gave it away. Then I walked to samarkand where I worked for a grocer. And this is where I am now.”

“But this inexplicable behavior throws no light upon your strange gifts and wonderful examples, ” said the biographers.

“That is so,” said Mojud.

So the biographers constructed for Mojud a wonderful and exciting story: because all saints must have their story, and the story must be in accordance with the appetite of the listener, not with the realities of life.

And nobody is allowed to speak of Khidr directly. That is why this story is not true. It is a representation of a life. This is the real life of one of the greatest Sufis.

~ Idries Shah.

Tales of the Dervishes.

Acharya Prashant: When it comes to you, it is never the output, of anything. It is never part of story. No story can ever explain. Why things happened? Why the real happened? You may as well say, “I climbed a tree, I feel down a tree, I chased a dog, I hopped on to a bus, I ate a fruit, I slapped a stranger and it happened.” That’s the most logical, it can get. This is what happened. Now, real is not happening because of any of these, it just happens. And mind you one is not allowed to talk of Khidr directly. How do you, narrate the role that Khidr has been playing in your life.

Khidr is?

Listener: Truth.

AP: Grace. Yes, Truth, Grace whatever.

And how do you tell someone, how and when Khidr comes to you and what he says? Because even you do not understand. How can others understand?

When you follow even without understanding,

that is Surrender.

Read more

If anger besets you, look at your entire life, the full spectrum.

If anger besets you, look at your entire life, the full spectrum. Nothing short of that would do. Anger is not a disease in itself. Anger is an indicator. And, anger is a very powerful and gross indicator. Anger becomes necessary so that you may see how bad your condition is. Subtle signs of discomfort and bad living are always there, but one misses those signs. Because you miss those signs or ignore them, hence your system has to forcibly show you that there is something wrong with you, hence you erupt.

When you erupt then you cannot miss what is happening with you. It is so violent, so loud, so apparent. You might get slapped. How will you miss the marks on your face? Something this gross has to be done because you are not ready to read the fine print, the subtle message. Are you getting it?

Anger is a message. Anger is not a message that the twenty-fourth hour is misplaced, or infected. Anger is a message that the entire spectrum of twenty-four hours is going wrong. You are not living rightly. You are just not living rightly. If there is sugar in your urine, do you start treating the urine? You are not eating rightly. The malaise lies elsewhere. Don’t take a canister of urine to the ICU. The urine is merely an indicator. You are living wrongly.

What is it to live wrongly? There cannot be anger without the frustration of desire. You cannot be angry if your desire has not been defeated. Anger is an upsurge of energy. Do you see what happens when you are angry? What happens? There is a rush of adrenaline. Your limbs start shaking with energy. Your eyes lit up. Your cheeks get flushed with blood. You are all ready with more energy to do something. Do what? Have you never noticed?

It’s like this, you have a desire to reach there and there is an obstacle in the way. Now you are angry, now there is so much of energy and it is needed to overcome the obstacle. That is why anger provides you with so much energy, so that you may defeat the obstacle and fulfill your desire. Where there is frustration of desire, there is anger. Do you get it? Whenever you would place your desire outside of you, you would find that there is an obstacle.

Do you know what is that obstacle? That obstacle is yourself. All anger in some way, therefore, is against yourself and hence is self-destructive. Are you getting it?

Read the complete article: Is anger really the problem?

Is anger really the problem?

SR Generic_ EnglishQuestion: “How to overcome impulsive feelings, like anger, and how to increase tolerance?”.

Acharya Prashant: Why do you want to overcome anger? Why do you want to overcome anger?

L:  Because you are insufficient and you feel incomplete.

AP: That looks like an academic explanation. When you say you don’t want anger, why don’t you want it?

L: That is not my nature.

AP: Is that so? After, a bout of anger, after an upsurge of anger, after a violent episode of anger, you say, “I shouldn’t have done this. I shouldn’t have been angry.” Why exactly do you say that? Go into it. Go into such moments when this might have happened. Why do you regret being angry?

L: Because it caused me a certain loss.

AP: Right. You did something in that moment which caused you loss. Right? So, there are the twenty-four hours of the day, and in half an hour of anger, you did something that impacted the remaining twenty-three and a half hours. Correct? Your reputation got spoiled, or a relationship got hurt, or you broke something, or you took a bad decision. All of which impacts the remaining twenty-three and a half hours. Right? Read more

To witness is to know everything, without knowing anything

To witness is to know everything, without knowing anything. That is why the witness will never be able to produce a proof of his witnessing. Only he will know. But if he questions himself he says, “How do I know? Is there a justification? Is there some kind of an evidence then there will be no evidence?”

To witness is to know without the eyes. To witness is to hear without the ears. To witness is to know without information. You have no information, yet you know everything. That is witnessing. How can you have information? Because you are not interested in the information, how will you have the information? Yet, you will know everything. That ‘everything’, is not details.

When I say, “You will know everything, that does not mean that you will know all the petty details, you will know the essence and that is witnessing. In witnessing all you get to know is the essence and that essence is not new, that essence is just that the thing that I witnessed was worthy only of witnessing. That is what you have known. When you are not interested, what have you known? You have known that the world is not worthy of being shown a great interest in. And that is witnessing.

So, what does the witness come to know? The witness comes to know nothing. Witnessing essentially then is nothing. The witness only comes to know that nothing deserves to be known, that is all that the witness knows. The witness only comes to know that what he already knows is sufficient, so nothing else needs to be known.

See, knowledge is interest, knowledge is power, knowledge is satisfaction, and the witness does not want any satisfaction or power or knowledge. He gathers no information. So, please don’t be in any kind of assumptions about witnessing. Witnessing is nothing, witnessing gives you no information after witnessing. 

Read the complete article: What is meant by awareness, or witnessing?

What is meant by awareness, or witnessing?

21125331_1485233508231414_8341813784503617778_oQuestion: Osho said, “Love is a state of your being.” And Jiddu Krishnamurti said, “Love is a state in which there is no ‘me’”, so if I am aware of my ego all the time, am I love? Or is there a different way to dissolve my ego?

Acharya Prashant: Osho said, “Love is a state of your being.” And Jiddu Krishnamurti said, “Love is a state in which there is no ‘me’”, the question is “If I am aware of my ego all the time, am I love? Or is there a different way to dissolve my ego?”

There is no great fun playing a watchman, it is never relaxing when you are all the time keeping an eye on someone. One cannot become a spiritual spy. So much of what we call as witnessing or awareness is so frequently defined as something which is practically no different from playing a policeman. One says “keep an eye,” one says “remain conscious,” one says “remain alert”. What do all these really, practically boiled out of? They all fundamentally mean “Remaining in the zone of dualistic consciousness”.

What do you mean by watching the ego? What do you mean by that? Who will watch? And what do you define watching as?

Read more

There is no other real definition of growth than the dissolution of the Ego.

There is no other real definition of growth than the dissolution of the Ego.

Like everything else, like all other definitions, actions, thoughts, this definition too, can come from either of the two centers. One, real and one false. The false center is the center of the Ego. From that center when you define growth, all that growth means, is obviously the growth of the Ego. And that is our prevalent worldly and social definition of growth.

When do you say, that a person is growing? When do you say, that you are growing? Have you noticed?

You say you are growing when your accumulations increase. Only the Ego is interested in accumulations. So, coming from the false center, all that growth means is that the Ego has grown. Also, notice that the way we usually refer to growth or progress is always the way of the crowd. You say that you have grown, only when your growth is acceptable and certified by somebody else and to somebody else. Your growth must be visible to the other, impressible upon the other. The others must see that the growth is happening. Hence, the growth has to be in relation to the other. This is the false definition of growth. In this growth, all that is growing is falseness, illusion, and consequent suffering.

Then there is the real definition of growth. The real definition of growth or maturity is freedom from ‘otherness’. You have grown when the other, which is the world, which is everything and everybody that you see around you, does not have an impact so deep upon you that he is able to define your self-worth. Just as a kid is called to be growing when he is able to walk on his own legs, decide and discriminate using his own intellect. Similarly, a human being is grown when he can start abiding in his own self, in his own soul, in his own heart.

When you are truly centered in yourself, then the other stops and ceases to be a menace. Now you know that because you are not dependent on the other, hence the other cannot harm you. You are no more afraid. And because you are no more afraid, hence you can afford to go close to the thing that appears, as the other. It is a delicious contradiction. When otherness is lost, then the other becomes available to you. When you have started knowing that your being is not dependent, contingent, on the world, then the world, is no more a threat, just as it is no more a temptation. Now you can touch the world, now you can feel the world.

Read the complete article: Why are love and intimacy painful?

Why are love and intimacy painful?

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Question:  “Intimacy is growth and is painful” – Osho.

Why did Osho say that “intimacy is painful” when there is growth in intimacy?

Acharya Prashant: The ego can never really come close. Not to anything, anybody, not to the Truth and not even to itself. Ego operates in separation. Ego operates in boundaries. Ego operates in duality. To come close is to reduce the separation, dissolve the boundary and that would be the death of Ego. Coming close implies, “knowing really”. Knowing what? Knowing just about anything. Doesn’t matter what that thing is. The ‘thing’ does not matter, the knowing matters. The knowing itself is Godliness.

So, Ego will never really want to know. Know what? Know just about anything. Because if one thing is known, really known, intimately known, then everything is known. So, the Ego would have knowledge at best. It would never have the complete knowing that is called ‘Realisation’. Knowledge is digestible to the Ego, Realization is not. Because ‘knowledge’ is incomplete knowing and ‘realization’ is total knowing. Ego needs separation, Ego needs distance. Only in that distance, does it maintain itself. Only in that distance is the boundary preserved. Read more

Go to the teacher not in greed, but in love


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Question: I have been reading, listening to you, Osho, Krishnamurti, Nisargadatta, for the last one year. I have a peculiar situation. Having attained a lot of peace, now I am finding difficult to read or listen. Somehow I feel, I am going away from peace, by doing that. Everything that can be read or listened to, seems to be already known and I don’t find anything new. I do not know whether it is my mind playing some game, or is it okay to be in that situation. Or am I just being arrogant? Now I just want to be myself and probably looking for blogging and take the role of the teacher which will clear my knowing more. I want to be tested.

Thanks again. Please comment if it’s worth it.

Acharya Prashant: You see, the ways of mind can be very tricky.

The mind by definition is that, which keeps feeling incomplete and does whatever it does with a purpose. The purpose is to gain something. The purpose is to reach somewhere. The purpose is to advance. Become better. Progress.

You are now saying that anytime you listen to me, Osho, JK, Nisargadatta, it seems that you already know what you are listening to and you do not get anything new. Don’t you see, what these words reveal? These words reveal that the mind is still quite ambitious and looking for something. The mind is saying, “I will go to Krishnamurti only if he gives me something new, otherwise, I will not go to him.” Is this a relationship of love? Read more

You don’t really want lust, you want love

You think that lust will provide for your deepest spiritual need. You think that by getting a woman, you will get some kind of liberation. Don’t you see how mad you are when mortal love strikes you? Do you see how ecstatic you feel when that happens which you call as falling in love? No, it is not merely the arrival of a new woman that has made you go bonkers. The woman has come with the hope, with a promise, the woman has come as God to you.

It is not the arrival of the woman that you are celebrating, it is the arrival of Godliness that you are celebrating. That is why you are taking lust as you friend. Lust brought the woman to you and you are thinking that now through this woman you will get some peace and that is why you celebrate that woman. Later on of course you discover that no man or woman can give you peace. So, your hopes are dashed.

But in the interim you get some opportunity to keep wallowing in your misplaced hopes. Krishna wants to liberate us of our misconceptions. So, he says that these are enemies -anger, lust, attachments. All of them bring false promises to us. All of them, in the garb of bringing us closer to the goal, to god, only keeps us separated. That is why, lust has to be called an enemy. When you stop looking at lust as a friend, then lust is neither a friend nor an enemy. Then you are free of lust, then lust is free of you.

Free of lust, you are relaxed and beautiful. Free of you, lust too is free and beautiful.

You had asked, “How to have love rise from lust?” By seeing that you are in lust not for the sake of lust but for love.

Objects just attract each other. The ego is not really attracted to objects. Objects attract only each other. The ego is attracted only to the one who would really bring contentment to the ego. But the ego uses objects as means when you can see that all your lust is for the sake of love. You are using lust just as a means. You don’t really want lust, you want love. Lust is a means. Then you can let lust just be and move directly to love. When you see that it is not at all effective to use lust as a means of fulfillment then you leave lust in its own place and you move on. Rather, you move back to your own place.

Read the complete article: Can love arise from lust?

Can love arise from lust?



काम एष क्रोध एष राजोगुणसमुद्भवः

महाशनो महापाप्मा विद्ध्येनमिह वैरिणं 

The Supreme Lord said :

It is a lustful desire & resulting anger born of Rajas, which is sinful & all- devouring; know this as your true enemy in the world.

Bhagvad Gita, 3.37

“Love has to arise out of Lust. If you avoid lust, you will be avoiding the whole possibility of love itself. Love is not lust; true but love is not without lust – that too is true.”


Question: Lust is said to be an enemy in the Bhagvad Gita, but Osho says that out of lust love arises. How to have love arise from lust? Read more

It is that silence that is most lovable

Higher than the body’s consciousness & higher than consciousness is the relaxation of consciousness. Those who love body must discover that they actually love consciousness and those who are in love with consciousness and to be in love with consciousness means to be in love with the mind. And those who love consciousness must discover what they actually love is deep stillness, a silence behind consciousness.

Finally, it is that silence that is the most lovable. Finally it is that silence that enamors you. You are madly in love with that final stillness but because you are not penetrative enough so you keep thinking that you are in love with a superficial body. If you’ll look at it closely it will be easy to discover that it is not the body that you love and if you love thoughts, intellect, consciousness then too you must be little penetrative & you will find that it is not even somebody’s intellect, or thoughts, or sharpness or mental agility that you love, it is only his stillness you are crazily in love with.

That stillness, that silence is the finality. Body is alright as long as it is a manifestation of consciousness. As long as you love the body because the body is a physical manifestation of the mind it is alright. The body is lovable if you can see that body is nothing but the mind in expansion, the mind as material, then body is lovable. And the mind is lovable as long as you can see the mind is nothing but the center, the stillness, the silence in expression, in manifestation. The mind is an expression of the source & the body is the expression of the mind, then the mind & the body both are lovable.

When you are in love with the source then the mind is lovely and when the mind is lovely, the body is lovely. But if you are a body lover without knowing consciousness then life is hell and if you are a mind lover without knowing the base, the source of mind then again life is hell.

The body is sacred when it is an expression of the mind, when it is understood as an expression of the mind. And the mind is sacred when the mind is an expansion, a manifestation of the center of stillness, of silence, of nothingness. Starting from the start, everything is wonderful but if you are crazy after the fruit with no reverence for the root then the life is hell.

Read the complete article: How to really love a human being?

How to really love a human being?

21125331_1485233508231414_8341813784503617778_oQuestioner: “Acharya Ji, if to love a human being, as Osho says, has become an utter hell, then whom to love?”

Acharya Prashant: If to love a human being, as Osho says, has become an utter hell then whom to love? What do you mean by loving a human being? All of us are human beings here. Would you love any of these so called human beings if they are dead? Suppose the people here are freshly dead, just five seconds back they give up the ghost, would you love them? Why not? The body is still warm, they look exactly the same as they looked while they were alive, they are wearing the clothes, they are not stinking and if they are stinking they are stinking only as much as they always do. Nothing has changed in the body, why won’t you love them? Why do you go and bury or burn even your loved ones, the moment they are dead? Why? Read more

Is marriage your real problem?

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“Learn something from marriage. Marriage represents the whole world in a miniature form, it teaches you many things. It is only the mediocre one who learn nothing. Otherwise it will teach you that you don’t know what love is, that you don’t know how to relate, that you don’t know how to commune, that you don’t know how to live with another.”


“It is a mirror: it shows your face to you in all its different aspects. And it is all needed for your maturity. But a person who remains clinging to it forever remains immature. One has to go beyond it too.”


Acharya Prashant: There are many questions on marriage. I’ll take them as one. One of the question says, “Marriage comes with a sweet promise to eliminate loneliness, but seems to strengthen it more. It’s definitely a mirror in showing that we don’t know how to communicate, love or even live. For there is no understanding of oneself at the first place.” This is probably a quote. The question is asking, “What is it to be intimate in reality?” Read more

Why did Osho say that he is the rich man’s Guru?


AP: So, you are asking, “Why did Osho say that he is the rich man’s Guru?” Two important words here will have to be understood. The first is ‘rich’, what is richness? The second is ‘Guru’, what is Guru? When you usually say richness, what do you mean? It’s a very frequently used word, what do we mean? We usually mean a feeling of having a lot with us. And equally frequently we also use the word ‘poor’. What does poor refer to?

Listener 1: Lacking something.

AP: A feeling of lacking something. Normally we would take richness and poorness to be opposites of each other. And that gives us a hint, wherever opposites are to be found, the matter is just dualistic. And in any dualistic issue, both sides of duality are not really true. So what is the poor man saying? The poor man is saying “I have sized up myself, I have taken my measurement and I find this measurement to be small”. And what is the rich man saying? “I have sized up myself, I have taken my measurement and I find this measurement to be large, big!” Now small and big both are very subjective terms and hence, rich and poor too are subjective. Read more

You already know, just declare

Listener: Why is it that people don’t recognise?

Acharya Prashant: There is nobody who does not recognisesEverybody recognises. They just don’t speak about it, it’s a secret. It’s a well kept secret. If you speak about it you will be ostracized.

L1: Because you are then a threat ..

AP: You all know about it, but everybody will pretend as if you all don’t know about it.

L2: Don’t know what?

AP: That which is worth knowing. But we all keep it in the wraps. You see, most of what I say is against what you hear at the other places, right? But have you not seen that it takes no time and no effort for people to silently acknowledge it. They are able to very quickly acknowledge it, because they already know it. I am not bringing anything new to them. Everybody knows. I am only spilling the beans. I am only saying ‘that’ which you already know. It’s just that we are afraid to say that. And I just say that. That is the only difference between the audience and me. At the level of realization, we are all the same. I am no special.

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What lies beyond mind? More mind.

Listener: (Reading a quote of Acharya Prashant from a quote-calendar)

What lies beyond mind?
More mind.
What is more mind?
What and lies and mind.
Questions, perceptions on the concept of the mind.

Acharya Prashant: Any question about beyond-ness would be a useless question because the question itself is coming from the mind. And the question decides the scope of the answer. If the question is mental, it is demanding a mental answer as well. The mental answer is ‘mental’; within mind; so it cannot take you beyond mind. Which means that it is not the answers that can give spiritual solutions. They come from somewhere else.

Even as we are talking, let’s say I ask a question and you give me an answer. Yet if your answer is really useful to me, it would not be the words of the answer but something behind the words. Words keep you in the same dimension as the question. So answers can never be useful. May be they can be. You tell me. (Asking one of the listener)

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On OSHO: Is sex momentary Samadhi, and Samadhi eternal sex?


Question: Sir, kindly explain this statement—Sex is momentary Samadhi, and Samadhi is eternal sex.

Acharya Prashant: It’s a way to point at the beyond using your language. A way to point at the one beyond experience using your experience.

Sex is momentary Samadhi—First of all, Samadhi is never momentary, it is not even spread out infinitely in time. Samadhi is a total forgetfulness of the moment. If you still remember the moment, then where is the question of Samadhi?

The word ‘Samadhi’ is so beautiful, it means ‘being exactly placed,’ or ‘being appropriately placed.’ Placed where?  Placed in the truth.

When the mind is placed exactly in the truth, that is Samadhi. 

A related word is ‘Samadhan’, which means dissolution. Dissolution is the mind coming close to the seat, to the center, the drop coming close to the sea, and dissolving.

What gives you the impression that you are separate? Before we talk of union, it is important to talk about separation.

Listener: Thought.

AP: Thoughts. The whole functioning of our internal system. The very presence of me as the body. If I am there as the body, then there is something that is non-bodily outside of me. My very presence is a separation, a division. My existence is a compartment. My existence is a wall. Is it not? This skin is so easily the wall of a prison. And all of this – the skin, the wall, this and that, has no meaning in deep sleep.

You may have burnt skin, does the burnt skin have any meaning when you are sleeping deeply? So the boundary disappears when that internal system relaxes. When thought ceases, then the mental activity just comes to a standstill.

A very faint glimpse of something similar to that is available in the moment of orgasm. The reason being, all your energy is then physically directed towards the mating process. That is how evolution has designed the body.

The very fact that you exist as the body demands that you continue as the body. That is the only thing that evolution wants: You have a body, and this bodily thing must continue, so you must procreate. Existence, which is the so-called physicality, wants not enlightenment from you; existence has no stake in you being a Buddha, but existence has a lot of stake in you producing babies.

So that is something that your body is designed to do. Every cell is in some way a sexual cell. That is the bodies top most priority. That is why winning over that is the final frontier. Hence, when the top most priority comes into question, then the system is designed to direct all resources towards that.

Look at the ordinary man—he might be engaged in anything, but if a sexual opportunity presents itself, everything else is forgotten, and all energy, all concentration starts flowing towards sex. Sex becomes the over-riding concern. We are designed physically to be like that. It is not a matter of morality, it is just a matter of the machine being programmed to be like that.

So, in the moment of sexual union, the entire energy, the whole system goes into a standby mode, and you become just your hormones, your genitals, your reproductive instinct. Now, the brain has no opportunity to think, even the blood flow to the thinking part of the brain diminishes. Because all the blood supply is now directed towards the physical process. Evolution wants that to be important, now evolution does not want you to be a philosopher. What will you do by thinking? You better produce babies.

So, just inadvertently, the brain comes to a stand-by mode. It becomes a little dormant. This is mind on an artificial tranquilizer. It is just that the tranquilizer is not being injected from outside, rather it is being secreted from inside. Whether the chemical comes through an external syringe, or through an internal secretion from the gonads, irrespective of that it is totally chemical and hormonal, hence it can’t really be called Samadhi.

There is no understanding involved in this. It is just the equivalent of people trying LSD and other drugs in the hope of experiencing something similar to enlightenment. And a lot of that happens. In fact, most of the alcoholism is due to this reason. Alcohol takes away your capacity to think.

So the mind is now not besotted with you regular concerns. And so people take it. If sex can give you a glimpse of Samadhi, then even alcohol can, then even more precise drugs can be carefully manufactured, which will give you the ‘Buddha experience’. In fact, this has actually been tried. People have said that enlightenment is nothing but a particular configuration of the brain. That it is something totally material. Why not operate the brain to produce enlightenment? And this has been taken quite seriously.

So, this statement that Sex is momentary Samadhi, has to be taken for what it is. A blind man, being apprised of colors using his blindness. The attempt is bound to fail. And whenever you say that the sexual experience is a kind of Samadhi experience, it only leads to more ferocious, more involved, more indulgent sexual activity. If sex can give me a glimpse of Samadhi, then more sex can get me probably a trailer of Samadhi, and even more sex, can probably get me Samadhi itself, why not?

All this just leads to a certain internal degeneration, nothing else. Now the other half of the statement, which says, ‘Samadhi is eternal sex’, this is more meaningful. The mind coming to its foundation, its source, its center, is also what saints have often described as the lover meeting the beloved.


For a simple reason—Just as the lover is restless without meeting the beloved, the ego is restless without coming to its dissolution. That is why saints from the bhakti and the Sufi traditions have referred to God in very loving terms, very romantic terms, often even in amorous terms. The mind that keeps going closer and closer, gets a taste of that which it has always desired. And that is the end of all desires. The mind going close to the center is going close to its final desire.

It’s a curious expression: final desire.

Final desire means both, the climax and it also means the end.

So it is certainly a union. And the word union is beautiful even in the sense of the ending of separation. Separation of not only the mind from its peace but also of the various fragments of the mind from each other. The various fragments in the mind, the various divisions in the mind can never actually reconcile with each other unless the mind is reconciled in total with its source. So, that is the end of all fragmentation that we see in the world. Why talk about it so much? Why use such evocative metaphors? Why not go directly to it?

Why talk about it so much? Why use such evocative metaphors? Why not go directly to it?

L1: Because it is easier to talk about it than to do it.

L2: What about the Shaiva Tantra, where they say that the Shiva and Shakti union happens through the Yoni? And that is a tradition in the Indian system. The say that if it is misused, then it is not a good thing.

AP: You see, whenever words emerge from a Saint, from a Seer, they emerge from a particular center. So even though they may look like ordinary words in the dictionary, yet their meanings are totally different. And they have to be decoded from the same center.

If one is speaking from a particular depth of consciousness, a particular settled awareness, and if I happen to listen to it with my ordinary mind, full of expectations, full of images, then what will I do?

L3: You will mold the meaning accordingly.

AP: Obviously, the meaning in my head will not at all be what he has sought to communicate. Just as Shiva is nothing material, just as Shakti too does not exist as a particular object, similarly when they are talking of the yoni, the yoni too is not a certain material or physical part.

You see you go to a Shiva temple, you find both the Lingam and the Yoni there, and together. Now, have we gone there to worship our genitals? Or are they saying something of the beyond? But if I am obsessed with sex, what will I say? “This temple stands for reckless pursuit of sex!” Then the temple becomes a certification of one’s licentiousness.

The day before, we were talking about Kabir praising the Sati. Now when Kabir says Sati, is he referring to a particular woman, or is he referring to a particular quality of mind? Depends on who we think Kabir is. If Kabir is a man, then Kabir’s

Depends on who we think Kabir is. If Kabir is a man, then Kabir’s Sati to us, will be a woman. And why would Kabir be a man to us? Because we are severely body-identified. So when Kabir is there, we say that he too is a body, and if Kabir is a body, and he says, ‘Sati’ then the Sati has to be a woman in the body.

That is how we read the scriptures. And that is why the scriptures very clearly lay down the conditions. They say that only such and such mind is qualified to come to us. They say that unless you have let go of your expectations, desires, and your ordinary ways, do not come to us. Patrata – You have to be someone who can first of all decode us, understand us.

When an Ashtavakra speaks, he requires a Janaka to listen. And when a Krishna speaks, at least an Arjuna is required. He did not go about speaking to just anybody in general. But the scriptures fall in wrong hands. And then they are interpreted to suit one’s own personal convictions. And that is why so much of perversion happens with the alleged sanction of religion.

Would religion really sanction all that? Would the scriptures really support all that you see happening in the name of spirituality or religion? The words might be divine, alright, the words might have descended straight from heaven, alright, but who is reading those words? You. And who are you? The one who does not know how to read.

If I cannot observe simple things directly, if I distort them, if I imbue them with imaginary meanings, will I really be able to read clearly? A Gita, a Bible, a Quran, anything, even the newspaper! I am someone who can’t even read the newspaper directly, and what do I pick up to read?

L4: Gita.

AP: And what will I make out of it!

Yoni refers to the seat of all creation, so in that sense, it simply refers to the creative power inherent in nothingness. It is just an indication, nothing else. In fact, in that sense, the Lingam and the Yoni are just one. Seen with one kind of mind, you would want to represent That as the phallus, with another kind of mind you would want to represent That as the Yoni. With another kind of mind, you would want to represent That as the two in a union. It is just the same.

Are there multiple truths?

No, but there can be multiple ways of expression, images.

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

Watch the session: Acharya Prashant on Osho: Is sex momentary Samadhi, and Samadhi eternal sex?

Read more articles on this topic:

Article 1: Why do we suppress sexuality?

Article 2: The image of the so-called enlightened one makes one scared of enlightenment

Article 3:  Enlightenment is not one event, it is a continuity in one empty joy

Editor’s Note: 

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