What is meant by oneness of mankind?

Listener: We are all one…

Acharya Prashant: In what sense?

L1: Connected to each other…

AP: But I see you as distinct. How are we all one?

It is often said, and it sounds nice to hear that we are all one. But I want us to not just accept anything because tradition has it, or because wise men have talked of it, but really go into it ourselves, and figure out what is meant by oneness?

What is it implied by the unity of mankind? You’ve heard this often, right?

“We all are one.”

What does that mean?

L1: We can say something is there in all of us which is common; which is central…

AP: What does it mean?

L2: Kindness and emptiness.

AP: Yes, but we are all one, what does that mean? How are we all one?

L1: We can describe it according to the material concept that we all start from the same place and come back to the same place.

AP: Let us start from where we are, what we see. Do you see one being sitting here or different persons?

L1: Different persons.

AP: What do you see?

Different persons. Not one being, right?

Do you see many posters here or one poster?

L1: Many posters.

AP: Do you see many lights here or one light?

L2: Many.

AP: We live in a world of many-ness, right? Not oneness.

So, when you live by the eyes, by the senses, all you see is differences and diversity. If you believe your eyes, they will only tell you that things are different. In fact, the senses can communicate the existence of things, only when things are different; only when things have a limit and a boundary. One thing is different from the other because it stops somewhere and then the other things starts, right?

See, if you can perceive this wall, it is because this wall has a boundary, it starts and ends. Had this wall been infinite, you wouldn’t have been able to perceive at all. So, senses are limited and all that they perceive is limitation. Eyes are limited and if you go by the eyes then what you will see is limitation and hence differences and hence diversity.

Do you see this?

Now, instead of being a blind believer in eyes, one goes a little deeper. One says that, “Is it not true that if I am seeing four posters there on that particular pillar, the other one too, is seeing only four?and then you say, “Now, there is something common between the two of us.” Earlier we were seeing only differences, and now we are seeing something that is not different, and that is common.

What is it that is common between the two of us?

That we perceive in the same way. We perceive different things, but we perceive in the same way, alright?

Then, you also see that everybody has a tendency to over perceive that which appeals to him, which suits his conditioning and to under perceive or ignore that which does not mean anything to him. Do you see this? And you will find another commonality.

The deeper you keep going into the mind of man, you find that more and more is common amongst us. Happiness is common amongst human beings, so is sadness and sorrow. We all are conditioned alike. We all have a deep yearning for peace. We see that since thousands of years, man has lived, psychologically, in the same way.

It does not matter to which country you belong, it does not matter to which time you belong. Wars have been fought, then agreements have been made, then conflicts have again arisen, then again wars have been fought. And when you see that, then you see that essentially, the mind of mankind is one — it does not matter what your gender is, it doesn’t matter what your nationality or ethnicity is, it doesn’t matter what your religion is, it doesn’t matter what your education is.

The fact is that fundamentally, the mind of man behaves in the same way. And then, you also see that it is not only the mind of man, not only the mind of human beings, but also the mind of all sentient creatures. When you go into their very impulses, in to their basic urges, you see that we are all one.

An animal wants to reproduce so does a human being.

When death approaches, a tree shivers in the same way as a human being shivers.

So, all consciousness is one.

Do you see this?

Fundamentally, it is not about only the unity of human beings, it is then, about the unity of all sentient, conscious beings. Do you see this?

But all these statements of unity, of oneness, can be made only when you go deeper and deeper into the fundamental nature of the mind. I repeat, if you remain only at the surface, all that you see is differences.

It is extremely easy to say that this is violet, this is red; he is old, he is young; here is a man, there is a woman; here is an Indian and here is a European — it is extremely easy to see and claim differences. That is when you are living at a sensory level, but the deeper you go, you say, “Ah! Are we not all one? Is the woman not striving for security in the very same way as the man? Is the dog not wishing to further his existence through his progeny in the same way as the wisest man? Is the tree not enjoying fine weather as the whale?Now you have reached the root of ego and that is where we are all one. 

We are all one in that sentient, conscious thread which binds us together.

Unfortunately, that sentient conscious thread which holds us together is also the thread of sorrow.  

We are all one in our misery.

We are all one in our fears.

We are all one in the type of wars that we fight.

Can we be one differently?

Yes, it is possible to be one differently. Man does not need to be like man only in his sorrow, only in his suffering.

Can we be unified in joy as well?

Now, is joy merely the absence of sorrow?

Is joy happiness?

Yes, we are one in the fact that we are all happiness seekers, that we pursue pleasure but is there something else which brings us totally together? You know, even when we are pursuing pleasure, still we are a little different, why?

Because, as divided beings we seek pleasure in different things, so, still there remains a modicum of a difference.

Is it possible to be absolutely one?

OK, let me elaborate through an example: We are talking, right? And we are together, and it has been a beautiful evening — we have read, we have discussed, and soon we will be coming to the closure of the proceedings. We have been very close, I have spoken, intermittently, you have spoken and we have spoken in harmony. Yet there always remains a difference when you speak and when I speak; when you speak and when she speaks. The words themselves create a boundary.

When can we be absolutely together? Now, I could say, “You know, you are my brother and I love you.”

And you could say, “Yes, you are our brother and we love you.”

And still there would remain a difference – what I mean by Love is not what you mean by love.

It is a love that we have declared. It is a love that is a product of man’s mind. It is a love that we have announced and hence, we have reserved the rights to withdraw. So, in spite of saying that we are one; I am saying, I am announcing here that, “We are all one.” And you too do that and like a mantra, a chorus arises, “We are all one”, and still a great difference remains.

When would we be really one?

L1: When the barrier of language transcends and we would be able to understand.

AP: And that is what you call as Silence. It is in silence that we are one. Is silence something material? Silence is the absence of that which creates differences. We are one when we are silent. We are really one, when we are not what we have assumed ourselves to be.

Till the time you think of yourself as a European and I think of myself as an Indian — we cannot be one. Till the time you carry a distinction and so do I — we cannot be one. Till the time you are knowledgeable and I am ignorant — we cannot be one.

Till the time you and I are anything or anybody — we cannot be one.  

Oneness is possible only when you are nobody and I am nobody. 

So, oneness is actually zero-ness.

Hence, your question that what is meant by oneness of mankind must now move into zero-ness. Oneness of mankind does not mean that you and I together are commonly one something. No!

Between human beings, oneness is possible only in nothingness. Only when you stop taking seriously whatever you believe or assume yourself to be, then you and I really can be unified, that is also called as Love.

Believing in your identities, carrying with yourself the load of all your education, your qualifications, your ethnicity, your religion and all else the mind carries and matters to the mind, carrying the load of all that, it is impossible to harmoniously relate to the other human being. You may say that you are a Hindu or a Christian and you are trying to be kind as a Hindu or a Christian but the fact is, as a Hindu or a Muslim or a Christian, you would only be kind in a Hindu way, or a Muslim way or a Christian way, which is no kindness at all. Do you see this?

Kindness is possible only when you are not;

only when you are nothing;

only when you are empty and zero.

You are trying to be a loving husband to your wife but this love would be the ‘love of a husband’ as a ‘husband’ and hence it would be no love at all. It would be just an image of the love which would be called a ‘husband’s love’.

Love is possible only when you are not a husband and she is not a wife. It is only then that two free beings are relating to each other. Only when you are nobody and she is nobody then there can be love. Do you see that?

As long as you operate in memories, you approach her with the burden of the past, you approach her with the knowledge that you already know her — there is no real relationship possible. All that would happen between you and her is a role play based on a preset script, a role play that is carried forward by experiences and memories.

The more you are something or somebody, or anybody, the more divided you are. The more divided you are, the more violent you are.

We need peace. Don’t we? That is what we are all deeply craving for. The mistake that we often make is that we want peace as somebody. 

You can never be a peaceful somebody; you can just be peace.

If you say, “I am a peaceful X or Y”, and that X or Y could be anything – your gender, your ethnicity, your nationality, your religion, your qualification, your age — anything — all you have created is a boundary. It is like crying from within a boundary that, “I am free.”

How much sense does that make?

You raise walls and then from within the walls you say, “Freedom, Freedom!”

Does that make sense?

We are all one only in the open sky. It is the open sky that bears no distinctions only that is undivided. From within boundaries, you cannot ask for oneness. And the matter is that, without oneness we will never come to relax. Oneness is what we are desperate for. Oneness is what the poets, the sages, the Rishis have sung of. Oneness with each other is also oneness with the Divine.I am one with you when both of us are one with what you can either call as emptiness or alternately, as God.

We all are one either as the swelling sea – the full sea – or as the empty sky. 

In the sea there are no distinctions. Pick up water from everywhere or anywhere, it is the same and in the sky too, there are no distinctions. Let the clouds remain, yet there are no distinctions. You fill the whole sky up with smoke, yet the whole sky is not tarnished or stained.

My request is, kindly do not commit the mistake of having the right intentions from the wrong positions. Often, we have great intentions, but from the wrong position.

As a father I want to do good to my son.

I will never be successful!

Because the father is an identity, the father is a pre-set role, the father will remain ‘fatherly’ – which is a limitation; which is a boundary that he is setting to the relationship with his son. Now, as a father, I want to do good to my son and that is why the world is a place where we have so much of friction between fathers and sons, precisely, because fathers are ‘fathers’ and sons are ‘sons’.

I often ask my audience, I say that, “You know, if somebody knocks on that door and you have a hole available in that door through which to peep. If it is a stranger, you at least bother to look at the face of the stranger for a few seconds or a minute. Don’t you? If you come across a stranger you at least pay so much of attention; but when you go home and you meet your father or mother or husband or wife or son or daughter, do you pay attention to their faces?”

You say, “We already know them, what is there now new to look at?”

A stranger at least extracts this much of consideration from us that we look at his face for let’s say five seconds or ten seconds. The ones to whom we are already related how many time do we bother to closely look at their face as if we are looking at them for the first time. We say, “What is the need to look at them? We already know them.” We start our conversations from where we left it in the past. We do not start afresh, anew. Now, how can there be oneness? How can there be a relationship and Love?

It is knowledge that creates so much of our problem. Mankind has accumulated a lot of knowledge. Spirituality is about having the confidence to live free of knowledge in matters that are essential. Yes, in driving a car you need knowledge and skill. Yes, in working up on machines, you need knowledge. But when you become a creature of knowledge even in the essentials of life, then you are becoming mechanical; then you are losing out on your life, and the result will be implicit and explicit violence as well.

Are we together on this?

L2: Sir, people live with boundaries, with limited boundaries but they don’t understand that it is not love.

AP: Because the boundaries have been given respectable names. We continue with them because our boundaries, our limitations have been given very sacred names. That, which is a burden to us, has been given respectable names — we call it duty, responsibility, identity, ambition, growth, progress. And when you start giving your disease, beautiful names then you are ensuring the continuity and furtherance of the disease. We have given our diseases very beautiful names.

We must look at facts as facts. Often what we call as duty is just fear or is it not? Often what we call as love is just attachment or is it not? Let’s call it at least by the right name, that much of honesty is needed.

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

Watch the session: What is meant by oneness of mankind? | YouTube

Further Reading:



The book throws light on how the search of happiness is a futile one. With utmost simplicity, he explains how freedom from both happiness and sadness is the ultimate peace.

Author’s genius lies in the fact that he does not talk of happiness and sadness as some far off terms and does not throw concepts of ‘higher living’ to the readers. Rather, he deals with issues in a very simple, personal way and through this book extends an invitation to join the ongoing existential party.

Paperback: https://goo.gl/PRAVZP

Kindle: https://goo.gl/vuOsJS

Zen is the final flowering of all religious ascension


Listener: Spiritual way tends to be more direct and I feel Zen-Buddhism actually misleads from the direct path.

Acharya Prashant: Zen never imposes any rule. Or does it? Is that your question that Zen imposes rule?

L: Yes

AP: What kind of rules?

L: Rules of the way of living, thinking.

AP: Zen is the simplest, purest and most direct way of living. Almost living like a plant, living like winds, and stones and animals. So, that could be said about many other traditional practices but not at all about Zen. Read more

Why is there diversity in the world?


Dear Sir,

Since we talked the last time, I have been pondering on one question: why are you the way you are and why am I the way I am or Jiddu the way he is or Osho?

I mean, we briefly talked about this a few months ago. We talked about: “A wound is a place where the light enters you”. We said that being sensitive is the door.

Sir, when I look at my childhood, I had an extremely traditional upbringing. For four years, I learned the art of rituals and that too from teachers and I was at the top of my class. I even won a ritual scholarship which luckily never materialised. Like all my friends, before IMT and in IMT, I was subjected to the same tirade of falseness.

Now I did my MBA, I had a 98 plus percentile and I would have gone to IIM if I had made it. I took a high paying job – the only difference was I knew (at least partly) that all this was rubbish – careers were rubbish. I knew. I always knew. I knew what you were saying before I met you or knew you. But you made me know that I know.

Why am I not ambitious? Why do I see falseness? Is is genetics? Is it conditioning? Is it plain luck?

I am not complaining. I am glad to at least see some of the rubbish, if not all. But why? Why did I escape? Why did you escape? Why did Osho escape?

Broadly, why do some people see and others don’t?

Acharya Prashant: 
You are essentially asking ‘why is the world the way it appears to be?’. Same question.
You say ‘Why does one see and the other doesn’t?’. That is the same as asking ‘Why is there diversity?’.
There is diversity because that IS the world. Will there be a world if all is same? Same colour, same gender, same stage of evolution, same form? The world can be recognised as the world only because it is diverse.
Diversity means that the nature of the world is Relative. It means that the mind can look at a thing, or a person, only in comparison to something else – from the past or from elsewhere. Diversity hence means space and time.
In the world, the existence of everything is dependent upon, and hence the same as, the existence of everything else. This ‘elseness’ is what you call as diversity – the appearance that one is ‘different’ from the other.
Please meditate over what is meant by different, diverse, same…
The world is many, because all that the mind can perceive is ‘many’. The world may be One, but will your mind perceive the One? Have you asked me ‘Sir, why is everything the same? Why do I find such oneness everywhere?’ No, you haven’t asked that. You perceive diversity.

There may be another mind that does not perceive diversity. In the Paul Reps book, there is that monk who asks a butcher: which piece of meat in your shop is the best? The butcher says: every piece is the best. An immediate satori descends upon the monk.

Every piece is the same. There is no diversity. Except in the mind.

Or, you could say – all that is diverse is mind, unreal.
(Dated: 1/13/13)

What is meant by ‘Be your own Light’?

  • There is only one light. Kindly do not misinterpret, kindly do not be misled by the use of the word ‘own’. ‘Own’, here, does not mean personal or individual. ‘Own’, here, refers to that which is really yours. The distinction should be very clear.
  • When it is said, “Be your own light”, then ‘own’ is not used in the same way as when you say, “I own this house.” Here, ‘own’ is used in the sense of saying, “Do you know what is really your own? Original, authentic, not borrowed, not liable to be lost with time.” That is the sense of the word ‘appa’ or ‘own’.
  • So when, Buddha, the centre speaks to Anand, and says, “Appa Deepo Bhav” (Be your own Light) he is saying, “Realise that I sit within you. You have always been close to me, now come and merge.”
  • The Buddha is not liberating Anand from himself, the Buddha is not saying that now I am going, so you are on your own.
  • The Buddha is saying, “I am not going, I am within you. Why are you grieving? I am within you. I am you. And you are grieving only because you think that I am a person who can go away.” Through these words the Buddha is revealing his true nature to Anand.
  • Your ‘own’ light refers to the Buddha inside Anand. So the Buddha is liberating Anand from his physical presence, but deeply, fastening him to his Real essence.


  • Who is the Buddha? The essence of every Anand is called the Buddha. Buddha is that which every Anand is, but seems to have forgotten because he takes himself to be many other things.
  • To Anand when he says, “Be your own light”, he is saying, “Dear mind, melt into the Self. Melt into the origin. Buddha’s word for that was shoonyta (zeroness). To Anand he is saying, “Now dissolve.”
  • This statement was not uttered to somebody who is not an Anand. Even Anand could get to hear it only after spending forty years with the Buddha. It was not for general consumption. The Buddha did not announce them in a gathering.
  • He said these personally to one particular type of mind. The mind must first come to that point where it is now ripe to receive these words of the Buddha.
  • This statement has to be understood. ‘Appa Deepo Bhav’ is significant only in its proper context.’

Read full post: ‘Appa Deepo Bhav’ is an invitation to merge into the Guru, the Self | Words Into Silence

Watch full discourse: ‘Appa Deepo Bhav’ is an invitation to merge into the Guru, the Self | YouTube

From chaos to zeroness – the ascending levels of conciousness

The highest virtue is not virtuous
Therefore it has virtue
The lowest virtue holds onto its virtue
Therefore it has no virtue
The highest benevolence acts without purpose
The highest righteousness acts with purpose
The highest ritual acts, but since no one cares, it raises its arms and use force

Therefore when The Way is lost there is virtue
When virtue is lost there is benevolence
When benevolence is lost there is righteousness
When righteousness is lost there are rituals
Rituals are end of fidelity and honesty and beginning of conclusion.

Lao Tzu, Tao-Te-Ching (Chapter – 38)

Speaker: There is ‘the way’, then ‘virtues’, then ‘benevolence’, then ‘righteousness’, then ‘rituals’, and then ‘confusion’. What are these? These are nothing but ‘levels of consciousness’, states of mind.

The mind that lives in absolute duality, sees only a multitude of objects, all around. For such a mind, for such a consciousness, there is the subject, and there is an abundance – a sea, a plethora of objects all around.  He looks around, and sees objects and objects. Who is he, is defined, by the object he is looking at, at that particular moment and place.

I am looking at a nice shirt. ‘Who am I?’ The one who covets that shirt. I am thinking of entertainment. ‘Who am I?’ The one who wants entertainment. There is something in the world, an object, that scares. ‘Who am I?’ The scared one. And I am nothing except the scared one. Tempted, I am nobody except the tempted one. So the object defines me, and objects are just too many; there is an entire ocean of objects.

Take these two together. We are talking about the lowermost stage of mind, we are talking about ‘the chaotic state of mind’, as Lao Tzu says. At the bottom there is just confusion, we are talking about that state.

So there are too many objects around, and with too many objects around, ‘who am I’? The subject defined by that object. So with an object, I feel only that object is supreme, nothing else is important, why? Because looking at that object, that object becomes my world.

Read more

Complete your action, and carry no expectation

“Fill your bowl to the brim
and it will spill.
Keep sharpening your knife
and it will blunt.
Chase after money and security
and your heart will never unclench.
Care about people’s approval
and you will be their prisoner.
Do your work, then step back.
The only path to serenity.”

― Lao Tzu

Question:  Lao Tzu says, “Do your work, then step back.”  What does he mean?

Speaker: We don’t step back. Do we? Like a salesman who has come to deliver goods to our house, we remain standing on the customer’s door steps. We don’t step back. We say, “We won’t step back till we get the payment.”

“I did something, now I want the result. How can I step back? Where is the fruit of my action? How can I step back? The circle is not yet complete, how can I step back? How can I step back?” We don’t step back.

We wait and wait, and this waiting creates time, this waiting creates future, this waiting is hope and expectations. And there is no suffering worse than hope. There is no torture, worse than, looking at future, in expectation.

Read more

When you chase something, you will get its opposite as well

Drunks fear the police but the police are drunk too.

~ Rumi

Speaker: We are prone to thinking that a ‘thing’ is cancelled or neutralized by its opposite and our superficial experience in the world supports this kind of thinking. When cold water is mixed with hot water what you get is water that is neither cold nor hot. When a force toward the left meets a force towards the right, what you get is equilibrium. So it is no wonder, that we think that the opposite of ‘something’ neutralizes it, finishes it, dissolves it.

If the day is hot, we wait for the night. We say, “The day is so hot, the night might bring us some relief.” And when the night comes, we are glad to say, “The night brought us relief from the heat of the day”.

For us, a ‘thing’ finds its end, its deliverance, its solution in its opposite. If the day troubles me, then my deliverance lies with the night. If white threatens me, then my succor lies with black. If going upwards, I find suffering then the correct way for me is to go downwards. That is the way of the Samsara (World). That is what our ‘normal’, everyday experience has taught us.

But the wise man looks attentively at the world. He asks, “Is really a ‘thing’ finished by its opposite?” He probes deeply into life and what he sees is that the deeper is the pain, the more is the search and the memory of pleasure. And the more is the pleasure, the more is the urge to consume the pleasure out of a fear of pain.

Read more

The real meaning of renunciation in devotion

तस्मिन्ननन्यता तद्विरोधिषूदासीनता च

~ नारद भक्ति सूत्र: ९

In the Lord whole-hearted, single-minded devotion and all else that are contrary to it, complete indifference.

This is the nature of renunciation.

~ Narad Bhakti Sutra: 9

Question: How is this sutra relevant in daily life?

Speaker: The man whose mind is centered and devoted, walks, moves, and eats being with the One, to whom he is devoted.

He might be walking on the earth, he might be living amongst men, but it is obvious that his Heart is somewhere else. The mind will never really know in terms of particulars and specifics where his Heart is, but one thing that the mind will surely know is, that he does not belong here.

Read more

What is your ultimate desire?


I once had a thousand desires,

 but in my one desire to know you,  all else melted away.

– Rumi

Acharya Prashant: “I once had a thousand desires.” We all have a thousand desires. We all have thousand desires, right? What does each desire say? Each desire says, “Fulfil me, and you will get satisfaction.” Now, what is this satisfaction? When you are satisfied, do you still have desire? Does the desire say, “Fulfil me and still I will remain?” No, what does the desire say? “Fulfil me and I will go.”

So what does each desire want? To be fulfilled. And to be fulfilled means that the desire gets vanished. So each desire wishes for its own disappearance. So the desire only desires the disappearance of itself. That is what every desire wants. That is the nature of desire. Read more

How do I get rid of my bad habits?

Question: I want to get rid of my bad habits. I have tried all the things to get rid of them, but I am still unable to do that. What is the reason?

Speaker: How do you know whether a particular habit is good or bad? How do you decide?

Listener 1: It has been told to us earlier, that what is good and what is bad.

Speaker: You have been told earlier that what is good and what is bad. That is the way we go about deciding everything – what is right, what is wrong, what is fair, what is unfair – on the basis of criteria that has been given to us in advance. That this is good, this is bad.
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How to surrender?

Question: Due to my conditioning and fear, mind tries to perceive some ‘thing’ to surrender to. This stops me from actually surrendering. With this conflict, how to understand if there is any movement towards the centre, or is it all at the periphery? Read more

Only light can illuminate others

The flame that burns twice as bright burns half as long.

– Lao Tzu

Speaker: Nothing can be looked at in isolation. (Pointing at the photo of a candle) You have a flame on the cover page of that calendar there.There is that flame.Lao Tzu Flame What else do you see there? There is a book, there is light falling on the book, and there is space around the flame. Right? And there must be other candles as well. Right? Read more

You cannot guess the ways of God

When your Lord said to the angels, “Indeed, I will make upon the Earth a successive authority.”

They said, “Will You place upon it one who will cause corruption therein and sheds blood, while we declare Your praise and sanctify You?”

God answered,” Indeed, I know which you do not know.”

– Quran Read more

Have much? Get more. Have little? Lose all !

For to the one who has will be given more and he will have more than enough. But the one who does not have even what he has will be taken away from him                                                                           

 -(Bible, Matthew 25:29)

Speaker: The one who already has, shall be given more and more and more. The one who has not, shall be deprivedmore and more of even that which he has.

This sounds very unlike our image of God. He is giving to those who already have and he is taking away from those who do not have. What is this thing about having and not having? The only thing if it can be called so, worth having, is God himself. Call him Truth, call him Love, call him Freedom, Simplicity, Joy, Realization, whatsoever, you may pick the word according to your conditioning depends on you, but that is the only thing worth having. Read more

What is oneness?

Question: Sir, how do we define ‘oneness’ and ‘zeroness’? How does the transition from ‘oneness’ to ‘zeroness’ happen?

Speaker: Manu, ‘oneness’ is simple. ‘Oneness’ means that the central element of everything and everybody in this entire world is just, ‘one’. There are diversities, but only apparently. (Pointing at two persons sitting in the audience) Apparently he and he are different, but actually their element is one, just as you have steel in a bridge and you have steel in a sword.
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How can I get my ex-girlfriend back? || Acharya Prashant (2013)

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

Speaker: ‘How can I get my ex-girlfriend back?’ The question comes from Shubham. Shubham you will have to die (audience bursts into laughter). There is no other way, you will have to die.

You know, it was Kabir who said:

ये तो घर है प्रेम का, खाला का घर नाहिं ।
सीस उतारे भुँई धरे, तब बैठें घर माहिं ॥

You will have to die. And obviously it is not death of the physical kind. When Kabir says, ‘Cut your head before you can enter the house of love’, what does he mean? What does this denote? Kabir says, ‘Cut your head down’. What does this denote?

Listener 1: Ego.

Speaker: Yes, wonderful. This denotes the sum total of your past. This denotes the absolute sum total of your past, your attitude, your conditioning that you carry forward. You cannot get your ex-girlfriend back if you continue to be the same person who broke up. Are you getting it?

After all there was a context to the breakup. Am I right? If you are the same person who broke up, how will you engage with her again? To engage with her again you will have to be an absolutely new, fresh person, that old fellow must die. Unless the old ‘Shubham’ dies there is no possibility of a new relationship. Is this becoming clear?
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Whose desires are you chasing?|| Acharya Prashant (2012)

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

Question: What is the proof that we are still evolving?

Speaker: Who says that it is not happening anymore? That process takes millions of years. There is enough proof. If you go hundred years back, the human brain has become larger. The overall size of the body has decreased because we have moved from an agrarian society to a society that is service-based, doing far more of intellectual work than mechanical work. Do you know what is happening? Across the world, babies are being born with bigger brain and smaller body. Evolution is at work all the time. Because your life span is only eighty to hundred years, you never see that. It takes place across centuries. You never see a monkey changing into man overnight. Read more

Confidence- an illusion in duality

Speaker: ‘Good’ and ‘bad’ are value judgments. I will not very quickly get into them because you are adults, mature adults. You can find out on your own. I can only be with you, and together we can discover what all this ‘confidence’ business is all about.

As you are asking this question, are you confident? Did that thought or concept come to you, ‘confidence’? Or did you just ask? Read more

You have forgotten the key to yourself

Question: Sir, good afternoon. While I speak before you, I will try to choose my words very gracefully. Sir, I have many things in my life that keep me happy but it is life and we are not supposed to have everything. I have lacked something in my life that I can say as self motivation. How do I get self motivated?

Speaker: What you are really asking for is not motivation. So first of all let us make a little bit of semantic correction. Read more

Only a healthy mind can have healthy relationships

Question: Sir, my parents always told me to make friends, to be social. You are saying concentrate on yourself. Sir, my question is that how to manage between our social life and also concentrate on ourselves?

Speaker: Lovely! Good. Very good. I am glad that we are uncovering a lot of things. Friends, social life, being social, relationships; that’s what we are entering now. Can a slave really be friends to anybody?

Listener 1: Yes, Sir.

Speaker: Really? What can a sick man give to others except his own sickness? There is a basket of apples, and there is one rotten apple there; sick, not healthy. What will this apple give to the other apples? Only rottenness. A man who is confused, full of violence, can he love? Will he radiate love and joy to others? He will always radiate his own confusion and violence to others.
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