What affects you from outside is actually present inside|| Acharya Prashant (2019)

What affects you from outside is actually present inside

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Question: Acharya ji, I am a doctor by profession. When i treat my patients, I too get depressed by looking at their suffering. What should I do?

Acharya Prashant: Keep doing what you are doing, or drop the intention to help people. The very intention to help people, indicates that you know of a state, beyond sorrow. Had sorrow been acceptable to you as a norm, why would you aim to pull other people out of their sorrow? You would say, “Sorrow is the norm.” If sorrow is the norm, why does anybody need to be helped?

The intention to help, itself is proof of your deep inner conviction, that sorrow is transient, that sorrow will go.

And sorrow must go.

But then, there is the heartfelt conviction versus the age-old habits of the mind. The mind is acquisitive. And it loves to acquire all kinds of diseases. So with sorrowlessness in your heart, you go to help others. And as you go to help others, you find that the same sorrow has started affecting you.

That’s bound to happen!

Keep doing what you are doing. If you think that by retreating, or giving up, you would be able to save yourself from sorrow, that is not going to happen. The sorrow that you think is an infection coming from outside, is not really coming from outside.

Coming face-to-face with sorrowed people, it is your own ancient sorrow, that wakes up. Had it not been present in the recesses of your mind, it couldn’t have affected you. Seeing the agony of others, you are reminded of your own.

And it’s great, if hidden angst, hidden sorrow, come to the fore. Now, at least consciously, you know that it exists. Otherwise you can live in the delusion, that you are sorrow-free.

Do you see how the whole thing operates? When you decide to help others, it is yourself you end up helping. So in your own self-interest, continue helping others. Who said that it is going to be easy?

The doctor must know that he himself is the most difficult patient to treat. So difficult, that he can’t treat himself directly. He will have to treat himself, via other patients.

Listener: Acharya ji, sometimes my patients get angry and jealous because I don’t show sympathy towards them, even if I know their suffering.

Acharya ji: Every trait that your patients are displaying, is present within you as well. Had it not been present within you, you wouldn’t have been affected by their behaviour.

If somebody’s anger perturbs you, that is proof of your own anger. If you can identify jealousy in somebody, it is proof that you know what jealousy is. The highest point of sainthood is, when you lose the capacity to even detect disease. That is total freedom from disease.

If you can, still detect disease, it means that disease is still present in you, even if in the most rudimentary way.

You go to one who is totally free, and you talk of anger to him, he won’t really know what you are talking of. That is freedom, absolute.

The totally free one has forgotten, totally forgotten. That’s why he doesn’t experience fear. He has lost a particular faculty. It is as if he cannot see. It is as if he cannot think. Therefore, so many thoughts just don’t come to him. That’s freedom absolute.

Even if you try to introduce, a lot many thoughts to him, you will find that he is just incapable of receiving those thoughts. It is not that he is resistant to those thoughts. Kindly know the distinction.

It’s not that the free one is resistant to thoughts.

He has simply become innocent of thoughts.

He cannot have a lot of those things, that we have, even if he wants to.

It’s not a decision that he makes, to not to be angry. It is now beyond him, to be angry.

He has become incapable!

Now seeing others, he may enact anger. But still, he can never really be angry. It is now, outside of him, to really harm anybody. Funnily enough, even if decides to harm anybody, he will end up doing good.

Even if, with a lot of conscious determination, he one day decides – I have to hurt this one, this one seriously deserves a slap – you would find, that he is only delivering healing, through the slap. And that’s powerlessness. He is now powerless, in a way of saying.

On the other hand, if you find that you have make a decision to be good, if you find that badness is still a real threat to you, then you must know that you are still not totally free of badness.

That which affects you from the outside, is actually present inside.

Otherwise, it couldn’t have affected you.

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

Watch the session:  What affects you from outside is actually present inside || Acharya Prashant (2019)


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Truth is not the thought of truth

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

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

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

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

Gratefulness means not having any sense of like or dislike.

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

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


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


 

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

Question: Explain ‘bad.’

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

Listener: Inadequate idea.

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

L1: Yes.

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

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

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

L1: I’m just grateful.

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

L1: I’m celebrating.

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

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

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

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

L1: I don’t like it.

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

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

L3: Shaming.

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

L2: Ignoring.

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

L4: Thinking.

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

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

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Who is leading you?

There is always the threat of our self-image being lost destroy and distorted.

“If others are telling you that you are a leader then who is leading whom? Are you a leader or they are leading you into believing that you are a leader?”

The others are always dominating the mind. Ask yourself that all you know about yourself how much is first hand? Of all the identities you carry how many intrinsic all yours and how many have been supplied by external situations, society, powers.

The more you are living with a borrowed self-concept with a borrowed self-image the more you will be afraid of the world. It’s a slavery.

The more you start looking at yourself with your own eyes, the less dependent you are on anybody else. The less dependent you are on anybody else, the less is the fear of losing your self-image.

You want to get rid of fear then reduce your dependency on others. Say, I have intelligence. I have my eyes. Let me use that to directly look at things.

What most of you call as your own, has not really been your own.


Read the complete article: Acharya Prashant: You will always be afraid of the world if your self-image comes from the world

Acharya Prashant: You will always be afraid of the world if your self-image comes from the world

Listener: How to get rid of fear of losing my image in front of others?

Acharya Prashant: Sit, what’s your name?

L: Acharya Ji, Prateek.

AP: Prateek is saying to get rid of fear and then he specifies the fear of losing my image in front of others. Prateek if it is really your image how can you lose it? If it is really yours is it possible to lose it? But no, we all know that we are so conscious about our images and we feel so vulnerable about it.

There is always the threat of our self-image being lost destroy and distorted.

Why does that happen? That happens because our image is not ours at all. It’s a second-hand image. We do not look at ourselves directly. We look at ourselves through the eyes of others. It is another matter that others do not have their own eyes but as far as we are concerned, we look at ourselves through the eyes of others.

We think that this is my image but it is constantly supplied to us by somebody else. I was recently conducting an interview for hiring MBA students so, one of the candidates, he comes and I asked him that what are your quality is? What do you call as your strengths?

You know candidates are very eager to spin out their strength. So, I asked him what do you call as your strength? He said I’m a very good Leader. I said how do you know that you are a good Leader? The fellow said, “This is that nothing comes out of it.” I asked him, “Young man, tell me really why have you written that you have leadership qualities? What made you believe that you are a leader? He said, “Acharya Ji, the fact is everybody tells me that you are a good leader. Lots of people have already told me that you are a good leader and you make even for a better leader in the future so I have come to believe that I’m a good leader I have leadership skills.” I said,

“If others are telling you that you are a leader then who is leading whom? Are you a leader or they are leading you into believing that you are a leader?”

He didn’t get the point so I repeated what I wanted to say twice-thrice and then something started opening up. He said, “Yes if my very self-concept comes from others then surely it’s the others who are dominating. It’s the others who are leading me. I do not know myself. All I know of myself is what have given to me.”

I come over to the podium and I say something I really have no realization of the quality of my talks. If everybody applauds I feel good I must have said something good and if I am hooted I’m jeered then I feel, Oh! I must have spoken horribly. I come to the campus and people tell me, about looking smart, handsome. I swell up that yes, I must be looking good that’s why the compliment. And the same person in the afternoon tells me you are looking so dumb. What happened to you? Why are your face so fallen and I start wondering is it that might really be so. Every bit of our self-image is acquired from others. There is hardly a thing that we know about ourselves and the more our self-image is acquired from others is dependent on others the more is the power of others to destroy it, to distort it. That is the reason that why we are afraid.

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The World will take back, what it has given

You can either keep plucking each single leaf, trying to get rid of, trying to destroy the different kinds of fears or you can strike straight at the root.

We have cultivated a feeling within us that we are incomplete and that incompleteness is to be filled with objects brought from outside, thoughts, ideologies, people, relationships, money, respect, qualifications.

Your entire sense of being, your entire self-esteem, self-worth, self-concept is now dependent upon the World. All identities are coming from outside. Everything that you think is precious is now coming from outside.

What comes from the World can always be taken back by the World.

That is the root of fear, the assumed sense of inner incompleteness.

There was nobody and there is hardly anyone today who comes and tells you that you are complete, beautiful and wonderful, as you are.

Whosoever wants to control you, can control you only if you feel small about yourself.

The disease itself does not exist! Why are you treating yourself with all these fake medicines? Ambition, accomplishment, recognition. All these are false medicines for a non-existent disease. That is fear. Something will be taken away from me. The World will take back, what it has given me.

The really important was never given to you by the World, so how can the World take it back? The really important is something so intrinsic, so innate to your being that nobody can touch it.

Those who want to live fearlessly must get rid of their dependencies. And you can get rid of dependencies, only when you first realize that you don’t need to dependent. That you are good, complete, alright. Perfect as you are. Essentially!



Read the complete article: Acharya Prashant: How to completely drop fear?


 

Acharya Prashant: How to completely drop fear?

Question:  We understood in our HIDP class that ‘fear’ is a ‘state of mind.’ But Acharya Ji, different kinds of fear generally arise in a human. It is natural to a human. For example, fear of getting low marks or fear of losing our near and dear ones. So Acharya Ji, can we completely come out of these fears ever in our life or is it not at all possible to come out of it?

Acharya Prashant: What’s your name?

Questioner: Nitesh.

AP: Nitesh, the different kind of fears that you are talking of are just like different leaves of the same tree. It’s a very horrible tree. The tree of fear. Now, you can either keep plucking each single leaf and there are thousands and thousands of such leaves.

You can either keep plucking each single leaf, trying to get rid of, trying to destroy the different kinds of fears

or you can strike straight at the root.

And remember even if you keep plucking the leaves, leaves have a way to emerge again, as long as the root is there. Right? One leaf is gone, two leaves are gone and you find four new leaves have arisen. What is the root of fear, let’s look at that.

All fear arises from a sense of cultivated incompleteness. Will you attend to this phrase, ‘Cultivated incompleteness?’ All fear arises from a sense of learned inadequacy. Both mean the same, cultivated incompleteness and learned inadequacy.

We have cultivated a feeling within us that we are incomplete and that incompleteness is to be filled with objects brought from outside, thoughts, ideologies, people, relationships, money, respect, qualifications.

We want to keep acquiring these in order to fill an assumed inner incompleteness. All the urge to achieve is based on an assumption. That assumption is, that I need to achieve.

Do you see this?

The urge to achieve, accomplish, acquire, become something, that is based on an assumption that I need to achieve, I need to become. We never question, enquire or challenge that assumption.

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Consciousness is a ‘kite’

Question: How was the Ego created? 

Acharya Prashant: Ego was not really ‘created.’ Ego is being created all the time.

Ego is a belief in ignorance and hence knowledge.

Consciousness is a ‘kite’ that feels it is flying freely. It does not know that it is being controlled by the Master, sitting deeper than its flight. The controller of all thoughts is the ‘deep mind,’ the ‘latent tendencies.’

Why do different people have different thoughts upon being subjected to the same stimulus? It is because their ‘deeper patterns’ are different, it is because their ‘deeper tendencies’ have been differently created.

What is it that determines our actions, our thoughts? What is it that determines the whole movement of activity that we see around? Whenever action happens from where does it arise?



Read the complete article:  How was the ego created?

How was the ego created?

Question: How was the Ego created? 

Acharya Prashant:

Ego was not really ‘created.’

Ego is being created all the time.

Would silence ever ask this question? So ego has been given a fresh breath of Life, when one professes ‘ignorance’ or ‘knowledge.’ If you ask something about ego, if you say what is ego? The answer would be this, “the one who is asking.” The question itself is ego. How was the question created? By asking. How was the ego created? You tell me, you asked.

How did you come to believe? How does you continuously keep believing that you do not know and secondly the knowledge is important? In this moment from where did, this thought arising you that you did not know? And this beautiful moment of Silence, what makes you think that something additional in form of knowledge needs to be added?

If two people are sitting together in intimacy. Is the moment not already complete? Do they further need to beautify the moment by adding questions to it? Ego is this that which feels that knowledge is needed, that which feels that the world is incomplete, that which feels that it needs support. A beefing up, a furtherance, that is Ego. If you are silent there is no ego because you will not be asking about the genesis of ego. And remember that any question you ever ask is ultimately a question about the Self.

You may ask a question about nuclear technology but if you go deeper into it, you will discover that it was the question about the ‘Self.’ Ego is that which feels that the Self is not yet fully revealed. So, knowledge must be further used to know it, explore it, to reveal it.

Ego is a belief in ignorance and hence knowledge.

If it is not there, it is just not there. Then even the question that from where did it come is just not there. Moment this question, springs up in the mind, that is the moment the ego is born. The moment when that question receds goes off to sleep, is the moment when the ego to is put to sleep.

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Self-knowledge is an empowerment

Self-knowledge would mean, being conscious of the actions of the body and the thoughts of the mind. Knowing what do I do and what do I think.

All this is ‘Self-knowledge.’ Watching your actions and watching your thoughts.

‘Self-knowledge’ is a process of reduction. It’s a process of inhalation. It is also called Neti-Neti. The more you see, the more you realize it’s falseness.

Self-knowledge means that the more you know ‘yourself,’ the less you see that what you call yourself is ‘your’ ‘self.’ It is not your self at all. It is a puppet, a machine.

Self-awareness is the vast empty sky that remains after all the dust, dirt, haziness and clouds have been removed.

Before you ask for ‘self-awareness,’ ask for ‘self-knowledge.’ ‘Self-knowledge’ is also called as ‘self-consciousness.’

That is what is an absence of ‘Self-consciousness.’ We do not know what we are doing.

Self-knowledge is empowermentgreat empowerment.



Read the complete article: Acharya Prashant: What is self-awareness?


 

Acharya Prashant: What is self-awareness?

Question: Acharya Ji, what does it mean to be ‘self-aware?’

Acharya Prashant: What does it mean to be self-aware? For this, we have to go first into ‘self-knowledge.’ Knowledge of the ‘self’ and awareness of the ‘self.’ We will have to take these two together. What is ‘self?’ Simple, the ‘self’ that which we call as ‘me,’ ‘I.’

What’s your name?

Listener: Acharya Ji, Dev.

AP: So, for Dev, ‘self’ is Dev, right? Self-knowledge would simply mean, “knowing that what this Dev thing is all about.” A very basic start. What is this creature called ‘Dev?’ Self-knowledge means, “Dev is a body and Dev is a mind. Dev acts and Dev thinks. The body acts and the mind thinks.”

So,

Self-knowledge would mean, being conscious of the actions of the body and the thoughts of the mind.

Knowing what do I do and what do I think.

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Do we seriously want love?

Do you love from the heart? And if you love from the heart then you’ll not really come to know that you love. Man is strange, his take is more in knowing, knowing as in ascertaining, validating, certifying. Man’s take is more in certifying than in getting. It is as if a hungry man wants to be certified that he is full. He does not want food, he wants the certificate that he is…Full.

If a hungry man does that you’ll call him just mad. But that is what the entire mankind has been constantly doing. When you are hungry, we do not look for the real thing- the food. We look for certification, the thought, the inner validation that we are full. You do not look for love, you look for impressions of love, you look for behavior that confirms one’s images of love.

Do we seriously want love? No. Do we seriously want innocence? No. We want behavior that looks like love. We want behavior that looks like innocence. And if from a loving heart, behavior comes to us that does not comply with our images and expectations of love, we go as far as to say that this is not love and love at all. We say, “This fellow, is not love,” because he loves only when he comes to me with such and such behavioral patterns. Only when he smiles at me would I agree that he loves. Only when he gifts me, Only when he says sweet things to me, would I say that he loves.”

We don’t have love. We have stuff that looks like love. If we don’t get that stuff we feel severely disappointed.

We don’t know innocence. We have images of innocence.



Read the complete article: We don’t want love, we want behavior that looks like love

We don’t want love, we want behavior that looks like love

SR Generic_ EnglishQuestion: Acharya Ji, what is the difference between ‘conscious innocence’ and ‘innocent consciousness’?

Acharya Prashant: If you are consciously innocent, or if you are consciously loving, or if you are consciously truthful, or if you are consciously simple, or if you are consciously religious, then all your religion, love, truth, simplicity, innocence is just thought. Because you are conscious about it because you are doing it consciously.

To do something consciously is to act from the center of the little self the ego. So, conscious innocence is no innocence at all. Conscious truth is no truth at all. Conscious living is no living at all. Conscious spirituality is no spirituality at all. Then, it is not the real thing. Because consciousness does not live in reality.

Consciousness lives in duality. Consciousness lives in images. If you are consciously innocent, then you’ll have an image of innocence and you’ll try to comply with that image. Then the image of innocence will predate innocence itself. Not only predate but also dominate. Then your innocence will not be rooted in Truth, then your innocence will be an idea of behavior, of action, of personality, and you will just try to abide by that idea.

Not only will you try to abide by that idea, you’ll also assure yourself, console yourself, that in behaving as per the idea of innocence you have actually become innocent. Consciousness equates reality with the image of reality. And, because reality, the non-dual reality is beyond dualistic consciousness, hence consciousness always makes do which images themselves.

Consciousness has a great stake in avoiding the real. Because, where the real is there dualistic consciousness itself will evaporate. So, how can consciousness be fond of the real? When the real arrives then consciousness with all its dualistic insistence, sings, settles into silence, into just pure awareness. An awareness that has no object, an awareness that does not want to do anything, an awareness that does not know anything. So, it cannot be called awareness in the usual way we use it in language.

Now it’s an opportunity for all of us to figure out whatever we are is it consciously that. You say, for example, that you love someone, all that someone loves you, hmm. Is not our love a very conscious attempt at loving? And when we want to ascertain whether or not we are being loved. Don’t we do that with consciousness? Consciousness is mind, with all its impressions.

Do you love from the heart? And if you love from the heart then you’ll not really come to know that you love. Man is strange, his take is more in knowing, knowing as in ascertaining, validating, certifying. Man’s take is more in certifying than in getting. It is as if a hungry man wants to be certified that he is full. He does not want food, he wants the certificate that he is…

Listeners: Full.

AP: Full. If a hungry man does that you’ll call him just mad. But that is what the entire mankind has been constantly doing. When you are hungry, we do not look for the real thing- the food. We look for certification, the thought, the inner validation that we are full. You do not look for love, you look for impressions of love, you look for behavior that confirms one’s images of love.

Do we seriously want love? No. Do we seriously want innocence? No. We want behavior that looks like love. We want behavior that looks like innocence. And if from a loving heart, behavior comes to us that does not comply with our images and expectations of love, we go as far as to say that this is not love and love at all. We say, “This fellow, is not love,” because he loves only when he comes to me with such and such behavioral patterns. Only when he smiles at me would I agree that he loves. Only when he gifts me, Only when he says sweet things to me, would I say that he loves.”

We don’t have love. We have stuff that looks like love. If we don’t get that stuff we feel severely disappointed. We don’t know innocence. We have images of innocence. The proof is, if I say innocence, and if I say kindly say something about innocence, all of us will have something to say. If I say, draw innocence, you’ll be able to draw innocence. If I say, give me an image of Truth, you’ll be able to give an image.

If 10 paintings are put up here, and you are asked to say which of these differs to The Truth, there would be nobody who would say how can image differ to the Truth. You’ll be able to point your finger at something. You would not be pointing your finger at the Truth. You would be pointing your finger at your version of the Truth, at an image of the Truth. To you, Truth looks like that.

And that is what we’ll be happy with. Getting what we feel is our version of Truth. And, that is why most of us live totally truthless and loveless lives. Because love is something we anyway in our want. What do we want? We want stuff that…

Listeners: Looks like love.

AP: Looks like love. We want happenings that we have been told are love. Somebody comes to you with a bouquet of red roses, it is…

Listeners: Love.

AP: Somebody is chivalrous enough to open the car gate for you, that is…

Listeners: Love.

AP: Somebody doesn’t say bitter stuff to you that is…

Listeners: Love.

AP: Somebody notes your mistakes that is..?

And if the opposite of this starts happening, you’ll waste no time in saying that the fellow is loveless and the relationship os loveless. Is that not so? Because for us everything is conscious. Conscious means thought out. Conscious means living in images. Conscious means mental creation.

Then, the second phrase used was ‘innocent consciousness’. His question was, “What is the difference between ‘conscious innocence’ and ‘innocent consciousness’?” What is, ‘innocent consciousness’?

Innocent consciousness is a consciousness innocent of the ego. Innocent means free. Innocent means not guilty. Innocent means not corrupted. Innocent consciousness means a consciousness that is not been corrupted by the ‘I’ center. So, thought is still there but the thought is not to worry about the self.

One might be thinking, but one is not necessarily thinking with the objective of self-preservation. One’s thoughts are now not in the narrow direction of furthering one’s self-interest. And, if and if they are then one’s self-interest have now not been narrowly defined to mean the personal self. That is innocent consciousness.

A consciousness that is not full of fear, insecurity, ambition, violence, that is an innocent consciousness. That is an innocent mind.  That innocent consciousness will show up not in the quality of thoughts, but obviously in the quality of entire being. An innocent consciousness radiates as innocence in the whole personality. Your eyes, your walk, your living your talking, your holding, your touching, your eating, your breath, your touch. All have a very special quality about them that cannot be captured in images.

You cannot put your finger on it and say, “This is innocence,” yet it is there. It is not something that can be perceived with senses, it is not something that can be named with the worlds yet it is there. You will never be able to categorically defined it yet it is there. How do you come to know of it? Well… you cannot tell that. But you do know of it. That is innocent consciousness. Yes?



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

Watch the session: Acharya Prashant: We don’t want love, we want behavior that looks like love.

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 or Sh. Kundan Singh: +91-9999102998

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. Apaar: +91-9818591240

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 +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 Ms. Anu Batra:+91-9555554772

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 across 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: +91-9555554772

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


Books by the Speaker are available at:

Amazon: http://tinyurl.com/Acharya-Prashant

Flipkart: https://goo.gl/fS0zHf

coverpage

 


 

Our opinions are not at all our opinions.

Only two places, from only two places, do all our opinions come. One, either the body. Second, the society. There is no third place. How do pinions come from body? The tongue tells you, something is tasty, so now your opinion about it. Being born a man, you will have a particular opinion about women. Women do not have the same opinion about women that men have about women. Right or wrong? So, is it your opinion or the body’s opinion?

And what is the body, is nothing but a random event of X chromosome versus the Y chromosome. And you call it my opinion, and you’re so serious about it. Somebody contradicts your opinion and you are ready to fight. What are you fighting for? If you study in a particular kind of University, your mindset is bound to become communist. Marx would become your hero. You’ll be looking at Lenin and Che Guevera.

And you go and study in an Australian or an American University, and you’ll have nothing to do with these people. Now you’re talking only of the great economists.

Our opinions are not at all our opinions. Think of how one acquires opinions. And when I say, “opinions,” that includes the entire family of opinions, thoughts, attitudes, likes, dislikes everything. The entire content of the mind, is it really really mine? Or, has it come from random influences?



Read the complete article: Intelligence is being fully alive, fully present

What kind of education will help one know herself?

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Question: Our education system is not that sufficient in…. this is my question, what kind of education should be added in our education system that we know ourselves?

Acharya Prashant: Wonderful. What’s your name?

L: Gaurav

AP: Now, Gaurav wants to take it a step ahead. He is saying, “If that is not sufficient, if the existing education system is not sufficient then what else can be done?”

Gaurav, we are talking of self-education, the need to first and foremost, know the knower. We are saying that before you say that the pendulum corresponds to 2Л√L/G, you must ask who is watching the pendulum. The fellow watching the pendulum is as important as a pendulum, if not more. Right? So, we want to know ourselves, how do we proceed?

Read more

Intelligence is being fully alive, fully present

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Acharya Prashant: Sourabh is saying, what is the value of our own thinking when we know that the mind is so vulnerable to being manipulated by others?

When we know that the mind is full of influences coming from others, then what is the value of our thoughts?

Sourabh, if you really are feeling this, then the first thing is to stop saying “Our thinking and my own thoughts”, right? Because our opinions, our thoughts are anyways not our. Our likes and dislikes, they are anyways being dictated by the influences around us.

Born in India, you like cricket so much. Born in Argentina or Brazil, you wouldn’t have heard cricket. And today you say “Oh, my God! I’m all the time thinking of cricket.” Maria Sharapova recently said, “Tendulkar who?” Born in her country you would have said the same thing, “Tendulkar who?” But, we take our opinions very seriously, without realizing that they are no value at all.

Being an Indian you’re bound to have a certain opinion about Pakistan, and being a Pakistani you are bound to have a certain opinion about Afghanistan. Sitting in this college you will have one particular opinion about other colleges. Other colleges will have an opinion about these colleges. It all depends upon where you are sitting. And that is so very random. So random. What is the value of these opinions?

Only two places, from only two places, do all our opinions come. One, either the body. Second, the society. There is no third place. How do pinions come from body? The tongue tells you, something is tasty, so now your opinion about it. Being born a man, you will have a particular opinion about women. Women do not have the same opinion about women that men have about women. Right or wrong? So, is it your opinion or the body’s opinion?

And what is the body, is nothing but a random event of X chromosome versus the Y chromosome. And you call it my opinion, and you’re so serious about it. Somebody contradicts your opinion and you are ready to fight. What are you fighting for? If you study in a particular kind of University, your mindset is bound to become communist. Marx would become your hero. You’ll be looking at Lenin and Che Guevera.

And you go and study in an Australian or an American University, and you’ll have nothing to do with these people. Now you’re talking only of the great economists.

Our opinions are not at all our opinions. Think of how one acquires opinions. And when I say opinions, that includes the entire family of opinions, thoughts, attitudes, likes, dislikes everything. The entire content of the mind, is it really really mine? Or, has it come from random influences?

Born as a Hindu you will have a certain attitude about Muslims. Born as a Muslim you have a sudden attitude about Jews. Of course, little bit of variation might be there, but broadly it is defined. Broadly it is well defined. So there is the Israel-Gaza conflict, don’t you see that most of Pakistan has sided itself with Hamas, and if you go to US or Canada or any European country, they are pretty sympathetic with Israel. Now how is it possible that such lopsided statistical distribution is there?

The Pakistani will say, “Hamas is doing just the right thing.” Now is the individual saying this or is the Pakistani saying this?

L: Pakistani.

AP: The American is saying, “Israel is doing just the right thing.” Now is the individual saying or the American saying this?

L: American.

AP: So, are their opinions, their opinions, or are they opinions of the influences around them? But what will they say, “My opinion”, and they are prepared to die for it. The Pakistani and American if they meet they’ll kill each other, “My opinion versus your opinion.” Is it really your opinion? Really, your opinion?

I’ve narrated this incident earlier, but this is such a rich one that I need to do it again. When I reached IIT after taking admission, so based on my rank and my entry number, they allotted me a hostel. It was a purely random event. You have a rank and you have an entry number in the Institute. First of all, based on my rank, I could have gone to any other IIT as well. It’s a random event that I am taking IIT Delhi. Then in the IIT, I have a particular entry number, my entry number could have been different. I didn’t choose my entry number. There is nothing sacrosanct that entry number.

So, based on that entry number I have been allotted a hostel. So, I reached the hostel, and after the initial ragging and everything, the senior called us. And they said “Now we are going to the terrace of the hospital.” I said, “Wonderful, for what?” They said “There we’ll abuse all the other hostels. From there we can see everybody else, so together we’ll abuse them with the choicest kind of expletives”.

So, we were trained for half an hour. Three dimensional, fourth dimensional, fifth-degree abuses. They said “Today we have to rock the campus. Today we have to show the entire campus that our hostel is this and the other hostels, we know all about your mothers and sisters.” So, I was also enthused, but I said, “Tell me something, why do I have to abuse them?” They said, “Because you belong here”. I said “I belong here only because of an entry number. With a little bit change here and there. With some random event happening, I could as well have been in that hostel. It’s such a random event, and you’re asking me to abuse them.”

They said “Ye hostel drohi hai. You’re not loyal to your hostel”. I said, “What loyalty? I could have been somewhere else as well. And tomorrow this hostel can be split into two hostels. Just as countries are split into this country and that country. What do you mean by loyalty? To What? To a coincidence?” So, ultimately instead of abusing other hostels, they all ended up abusing me. They said, “This is a wrong kind of man that has come to the hostel. He’s not loyal. Because you are here so you must display loyalty.”

Then there were loyalties of other kinds also. You belonged to this department. But the fact is, had I got a better rank I would’ve belonged to some other department. It was not my grand dream to belong to that department. Not that, that department was horrible. It was alright. But the fact of the matter is, with another rank I would’ve been in another department. So, they are saying that now we belong to this department, so all other departments are now your enemies. Don’t talk to them. Don’t disclose our secrets. We’ll have an inter-departmental meet, and we’ll beat everybody else. And it’s better if your friends are from within the department.

And it was great. You know gang wars. Mechanical versus Civil. Biotechnology versus Electrical. For what? And every biotechnology student feels electrical is worst. Same opinion. And all electrical students can swear that biotech is hell. Same opinion. What is the worth of these opinions? What is the worth of these opinions?

Does that mean that there is nothing worthy possible in the mind? No, this does not mean that. The mind is the most wonderful thing. If corrupted, it is worse than hell. But if clean, shining, then it’s the most valuable. More valuable than everything else that can be thought of or not thought of. When the mind is corrupted, it is conditioning. When the mind is clean, then it is pure intelligence.

When the mind is corrupted, conditioned, then you’ll be full of opinions. But when the mind is clean, then you’ll not have opinions at all. Then you’ll just have the capacity to understand in the moment. See, look, there two ways you can come to this session. One, “I already know what this seminar, what this course is all about.” So, then you have an opinion, a kind of attitude about the course and about me. That’s the fool. That’s a conditioned mind.

And there is another kind of mind possible, which says, “No, I do not know anything? I do not know anything, but surely I have the capability to understand. So I will go and I will sit and I will listen. And as I listen, I’ll understand. Why do I need to have readymade opinions coming from the past? Intelligence is enough. Understanding is enough.” And that is valuable.

Now, it depends on you, what do you want to use your mind as? You can use your mind as a storehouse of opinions, or you can use your mind as the seat of intelligence. What do you want to use your mind as? The question was, is there any value in all this? There is great value. But not in opinions, but in intelligence. But that intelligence is not something of the past. The intelligence does not come from influences. That intelligence is the real you. That intelligence is not about thinking hard. That intelligence is about being so still that you just understand. Are you getting this?

Intelligence is not about having a lot of knowledge. In fact, knowledge will only give you more and more of likes, dislikes, and opinions. Intelligence is about being fully alive, being fully present. It depends upon you, what do you want to use the mind as? What is the mind for you? Just a dead inventory, containing the memories of the past or hope for the future, a storehouse, or, is it a great instrument of understanding.

And, understanding happens only in an atmosphere where attitudes are not there. Attitudes and opinions means I already know. When you already know then how can you know? When you already know then how can you know? So, the one who already knows ends up knowing nothing.

Getting it?



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

Watch the session: Acharya Prashant: Intelligence is being fully alive, fully present


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 or Sh. Kundan Singh: +91-9999102998

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. Apaar: +91-9818591240

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 +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 Ms. Anu Batra:+91-9555554772

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 across 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: +91-9555554772

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


Books by the Speaker are available at:

Amazon: http://tinyurl.com/Acharya-Prashant

Flipkart: https://goo.gl/fS0zHf

coverpage

Understanding is freedom from thought.

Wisdom is not a thought.

Wisdom is to see the limit of thought.

Wisdom is to not to place needless trust upon thought.

Thought is a problem-solving mechanism. And if the problem is still continuing, how can there be understanding.

Understanding is freedom from thought.

Sure, the mind has the capability to think just as the mouth has the capability to eat. Will you keep eating? There are other organs of the body that have other capabilities. Will you keep walking? Will you keep mating?



Read the complete article: Does wisdom arise from thoughts?

Does wisdom arise from thoughts?

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Question: Acharya Ji, is wisdom a thought?

Acharya Prashant:

Wisdom is not a thought.

Wisdom is to see the limit of thought.

Wisdom is to not to place needless trust upon thought.

Thought is a problem-solving mechanism. And if the problem is still continuing, how can there be understanding.

Understanding is freedom from thought.

Sure, the mind has the capability to think just as the mouth has the capability to eat. Will you keep eating? There are other organs of the body that have other capabilities. Will you keep walking? Will you keep mating?

Read more

One does not control dreams, one wakes up

Don’t say, “How to control thoughts?” Don’t say, “How to control dreams?” One does not control dreams. One wakes up.

But we’re not interested in waking up. We’re interested in changing the dreams. Now if you have one dream and then you have another dream, has your position changed for better? I am asking you, you’re dreaming of fire and you’re afraid, now you’re dreaming of fountains and waterfalls and you’re happy, has anything really changed?

Don’t say, “How to control thoughts?” Because even the controller is fast asleep. Ask me, “How do I understand thoughts?” That is waking up. When there are so many thoughts going on in the mind, don’t hold onto them. This much you realize that I’m thinking, right? When you’re thinking you know that you’re thinking. If you can know this much that you’re thinking, you can also remember that every thought is just an external influence, not really important.

Alright, it is there. It is the natural tendency of mind to think. Let the mind be involved in its own preoccupations. Can I stand a the little distance from the mind and look at the mind. That will happen only when you don’t take your thoughts too seriously. Don’t become attached or identified with them.



Read the complete article: How to control my thoughts?