Tag Archives: Ego

The four grades of mind || Acharya Prashant (2019)

The four grades of mind

Question: Acharya ji, what is the most important lesson in spiritual wisdom? How to understand the mind of a commoner? How to understand a spiritual mind? How to understand a scientific mind? What are the challenges faced in spiritual journey?

Acharya Prashant Ji: One of the key lessons in spiritual wisdom, is to keep imagination apart from facts, is to not take your ‘personal world’, as ‘the’ world. It is already bad enough that we take ‘the factual world’, ‘the world’ to be real. And it would become far worse if we started taking even our ‘personal world’, ‘the imaginary world’ to be real.

The mark of the commoner is, he lives in his personal world, and attributes to it, the finality of Truth. The mark of the scientist, is that he does not live in his world, he does not care about subjective interpretations of the world, he lives fully in facts. So his science is fully objective, and does not contain trace of personal subjecivity. The scientist is obviously, an advancement over the common psyche. And then the mark of the spiritual mind, is that, it does not lend veracity even to the factual world.

The common mind is inclined to say, “Something exists, because I feel it does.” Right? “Something exists, because I feel, or think that it does.” So he says, “Something exists.” So his world is very, very subjective. Then there is the world of the scientist. He says, “Something does not merely exist, because it appears to exist. Appearances can be deceptive. Appearances vary from person to person, even mood to mood. So I have to verify. I have to cross-check.” And that is the scientific method.

Prove it, and any number of proofs do not suffice to ascertain the veracity of something. But one proof against the veracity of something, suffices to prove that it is false. That’s the scientific mind.

And then there is the spiritual mind.

The spiritual mind says, “Not only is the imaginary world unreal, even this objective, factual, scientifically proven world, that you see, expanded all around you and inside you, is not quite real.”

We have talked of three kinds of minds. There is another quality of mind, that is below even the common mind. It is the mind of the madman, the crazy man. The common man cares at least a bit for facts. The crazy man does not care even one bit for facts.

The common mind would atmost say, “Yes, this is the pillar. But I do not like this pillar.” So, to him this is a dis-likable pillar. The crazy mind would may even say that this is an elephant, and he would insist that this is an elephant, and this is his totally personal truth.

The more your truth becomes personal, the more crazy you are. The madman too lives in truths, but all his truths are purely personal. If he says, “This is an elephant,” – this is an elephant for him. He says, “I do not bother about universality. I do not bother about something being verifiable. I do not bother about facts. Obviously I do not bother about the Truth. All I bother about is my subjective perception.”

The more you live in your world of subjective perceptions, the more crazy you are.

Listener: So, in the light of this, this is the good reason for travelling and wanting to explore?

Acharya Ji: Yes, very good.

Travel helps you see that several of the things, opinions customs, mindsets, you were taking as absolutes, or general, universal, are not universal at all. 

There are alternate viewpoints possible.

There are alternate ways of living possible.

That does not mean that alternate ways of living are truer than your ways of living. That merely means, that there do exist alternatives, and Truth has no alternative. So, a thing to which an alternative does exist, is just not the Truth. If it is not the Truth, it must not be given the position of Truth. It must be taken lightly, casually, with a pinch of salt.

Do not be sold out to it. Do not become a fanatic. Do not hold your opinions, as if they are the last thing. But, if you have seen nothing, apart from opinions of your personal kind, then you would be much more inclined to believe that you opinions are not personal, or subjective opinions of a person, or a place, but that they are the final Truth.

It is always helpful to see an alternative. It is probably even more helpful, to watch your point of view challenged, even defeated. All of that helps you, come out of your false truths.

The key challenge in spirituality, is not the attainment of absolute Truth, because there is as such nothing to be attained. What are you going to attain with these little hands? Can you really attain immensity? You cannot. The infinite is not given to be contained in littleness. And we are all very little.

Hence, the key challenge is not the attainment of the infinite. The key challenge is to come out of the finite. And that is far more difficult. We keep talking of the immense, the great, the unknowable, the unreachable, the absolute. But hardly do we bother to challenge all the relatives, all the littlenesses, all the subjectivities, that we so very identify with. And not only do we identify with them, we label them as the – final Truth.

Challenging your personal truths, is most of spirituality. Those are the ninety-none steps. Ninety-nine steps of the personal demolition. And the final step, that just happens. What is incumbent upon you, that for which you are responsible, is personal demolition. You are not responsible for attainment of the absolute Truth.

That is not at all your responsibility, because you are too small to do that. However, you are surely, definitely, responsible to challenge yourself. That responsibility everyone must bear. That is the basis of personal integrity, personal honesty.

Personal integrity is – to not to take the person too seriously.

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

Watch the session:  The four grades of mind || Acharya Prashant (2019)

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When there are no questions to ask the Teacher || Acharya Prashant (2019)

When there are no questions to ask the Teacher

Question: Dear Acharya ji, Pranaam! I know that the online sessions are interactive. A question needs to be asked, and the question will be addressed by you. Acharya ji, sometimes I desperately search for a question to ask, may be just so that I may participate, and my presence is acknowledged, but nothing comes to mind.

At other times, I feel the need to say something, but then it is all garbled in the mind. No clear thoughts emerge. It’s like a dumb person, who is trying to speak, but can’t say something. Am I not able to express myself clearly? Is something holding me back?

Sometimes these thoughts come to mind, especially when we are urged to ask questions in the sessions. So I thought I will put it out to you, to bring it to light. Thank you for your love and guidance, and infinite patience with all of us.

In deep gratitude, Nimisha, from Mumbai.

Acharya Prashant ji: Nimisha, there are many aspects to this, you see. First thing, one need not always ask a question. Listening is enough. The ego tendency is one, and therefore, fundamentally the mind of mankind, is just one. Therefore, the question asked by one person, is in some way, the question of entire mankind. Even if you say that your question is different, you still have a question.

If you have a question, this means the fundamental tendency still stands unresolved. The central knot, is still there.

So, the knot exists in one person, the knot exists in another person.

In one person, it manifests itself in the form of one question. In the other person, it manifests itself in the form of another question. 

So it doesn’t matter what the content, or the language, or the direction of the question is, it is actually pointing towards the knot, it is actually coming from the knot.

And that knot is common to all. 

It could be anybody’s question. You may feel that you don’t have this doubt, but still the answer will be greatly beneficial to you, because all doubts are one. It is not proper to say that half your doubts are clear. If your doubts are really clear, no doubt would remain. You cannot say that your doubts belong to another area.

One person’s doubt, is another person’s doubt. One query, is everybody’s query. And if you say that a particular query is not yours, you are actually making a very tall claim. You are saying de-facto, that all your queries have been resolved.

Do you get what I am saying?

Fundamental knot is the same, queries differ on the surface. When the Teacher responds, then even to a superficial query, the answer is deep. So, he might be starting from anywhere, but he will go right to the central knot. And the central knot stands untied, problematic, for all. Therefore all answers are useful, even if one just listens, benefit would follow.

And second thing is, one has to figure out why the questions are not arising. I said that the first thing is, it is not necessary to ask questions. You may just as well listen, benefit would follow. Now I am saying, it is equally important to ask why questions are not arising.

Questions arise, you know, when one’s pre-existing concepts are challenged. Then there is a question.

Questions arise when one’s conceptual and imaginary world, hits against facts.

Then questions arise, then one feels woken up.

A question represents an inconsistency in your life.

Only when there is something inconsistent in your life, then you want to ask a question.

If everything appears resolved, in place, in order, squared, fair enough, explained, then there would be no questions. Now, you see, why, it may portend a danger, if one doesn’t have questions? If you don’t have a question, it may mean, that you are not really striking against your boundaries. It may mean, that you are living for too long, or too comfortably, within your confined world.

And within that confined world, everything is orderly. Within that confined world, everything stands explained, structured, resolved, refined, sorted out. And because everything sands explained, refined, sorted out, therefore there is no query at all. Now, I said, that portends danger. You know very well, why?

Because that means that you are not hitting hard enough against your boundaries. It might mean that it is quite comfortable within the boundaries. So instinctively, you are not feeling like cracking the boundaries open.

One has to arrive at an inconsistency, only then a question will arise.

One has to arrive at something unusual, only then a question will arise.

If the daily life is such that, it is just a repetition of the usual patterns, then obviously no question will arise. 

A question arises, when something strange happens.

The kid says, “Mumma, what is that?” No. But for the kid to raise a question, the kid has to be taken on a tour. If you are not taking the kid out on a tour, it should not surprise you that the kid has no questions to ask.

So, Nimisha, you need to take the kid out. Probably, you are being over-protective of the kid, that is you. Or you are keeping the kid too busy in homework, you know for the sake of progress or something. The kid needs to encounter something abnormal, something beyond it’s concepts. Something that it has not seen or experienced. And the whole world is full of such things.

Outside our little, arranged and ordered world, everything is unusual. Everything is beyond our knowledge and comprehension. It’s just that we are not exposed to it.

New situations are needed. Extra-ordinary events are needed. A breaking out, rather a coming out, is needed. And then, things will happen that you would be curious about. And then things would happen, in a way, that would belie your expectations. If everything happens according to your expectations, why would someone ever ask a question? 

And if everything is happening as per expectation, even expectations are being broken, as per expectations, then it means that life is just too structured, predictable, probably boring as well.

Get into new activities. Challenge your limits. Wear different caps, play different games. Test that which you might have taken for granted.

And then you will flood the session with questions!

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

Watch the session:  When there are no questions to ask the Teacher || Acharya Prashant (2019)

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Why falsely satisfied with the personal?

Why falsely satisfied with the personal

Question: Acharya ji, many times of the day, there may be happiness in the background, but if any sad event happens, then it takes more time to recover to my normal, common state.

Why is it so?

Acharya Prashant ji: Don’t give yourself so much time. The Satan was once asked, “When you want to fool people, what do you tell them?” He replies, “I whisper in their ears, “Your time is, ‘your’ time.” Why do you have so much of personal time? Why do you have free time at all? Free-time, is the most un-free time.

Why is your time not committed, not dedicated to a higher purpose?

If you will have free time, what will you do? You will only use that time to destroy yourself.

Your time must be a something, that you are merely a trustee of.

When you are a trustee of something, then you don’t own it. Then you just look after it. You maintain it, you keep it.

You don’t possess it, you don’t utilize it.

And even if you utilize it, you utilize it for a goal that is not your personal goal. Why do you utilize your time for your personal goals? That’s bad, and that’s why you are punished.

Question: Acharya ji, for e.g. if a death happens in my neighborhood, I come to normalcy sooner or later. But if a death happens in my family, it takes me longer time to recover. Why is it so?

Acharya ji: What if the death happens in your family, and at the same time, an earthquake strikes the entire country. Would you still have time to ponder over that solitary death? Why don’t you have a higher purpose?

Why don’t you see that an earthquake is constantly hitting us? There is a constant upheaval. Nobody is centered, or peacefully situated. All are in turmoil. All living beings are passing through the harrowing cycle of life and death.

How can you then allow yourself to be perturbed by a solitary death? Tell me. Why do you have only personal considerations in mind? What does one death in my neighborhood mean, in the context of the billion animals that are being slaughtered every day? Why don’t you have a perspective? Why don’t you have a bigger picture available to you? Even as you are grieving over the one death, in let’s say your cousin’s family, a billion goats, rabbits, lambs, fish, cows, camels, and off-course chicken, have been slaughtered even as the tear-drop rolls down your eyes, to your chin.

In the time, that it takes the tear-drop to roll down, from your eye, to your chin, millions of living beings have been slaughtered, and you are grieving over the one personal relationship you had. How noble is that? How are you available to grief?

Listener: But, ultimately it is true.

Acharya ji: It is not true, till it is true for you.

Question: Acharya ji, why does it happen, that I worry only about something bad happening to me?

Acharya ji: Your consciousness is too self-centred. It needs expansion, it needs sublimation.

Listener: My daily life rotates around only certain aspects.

Acharya ji: Change the daily life. Give it up. That’s why you have been called here. Why must you preserve this thing called ‘daily life’? I invite you to begin afresh. Why is there such sacredness around your personal life? What is really sacred about this thing called ‘personal life’, ‘personal time’, ‘personal relationships’? I tell you, given a chance, you will want to give all that up.

Given a chance to really re-live your life, you will never want to live the same way you have done. Even the most self-assured person, would want to greatly amend his life, if allowed a chance to begin again. Is it not true?

Publicly you may claim, that you would want to again live the same life, if you get a chance. Inside you know, that is not the case. Nobody is contended.

Why attach some, or great sacredness, to the thing that you are already not satisfied with. Don’t you see a gross contradiction? We live in perpetual flux of desires. What does that mean? We are not contended. Do you see that? Do you see that?

And on the other hand, we attach the great sanctity to our personal life. Now, on one hand, you are not at all contended with your state. On the other hand, you treat it as some divine absolute – unchangeable and perfect.  Isn’t it contradictory? Isn’t it self-destructive?

Please!

I will put it in simpler words. On one hand, you are not at all satisfied with your state of affairs, are you? On the other hand, you do not want to touch a lot of things in your life, as if they are absolutely the Truth – not touchable, not changeable. C’mon, be prepared to discard all that. All ‘this’.

Question: Acharya ji, I am now realising that one should have a larger perspective towards life. Our life should not be limited only to one’s family and locality. Am I right?

Acharya ji: Obviously a larger perspective, obviously. But you have to differentiate between your personal capacity, for action, your personal, physical, limited energy, and the possibility o infinite realization.

One very well knows that hunger is widespread. That must be known. One has  a capacity for global consciousness, or is that capacity not available? But that does not mean that you will simultaneously have the capacity to globally eradicate hunger. These two must go hand-in-hand.

On one hand you must have sympathy, rather close empathy for all the animals being mis-treated, ill-treated, exploited. On the other hand, you very well know that you cannot go to Africa or Canada and prevent all the exploitation that is happening there. But what is it that you can do? You can at least protect animals in your vicinity.

And these two must go hand-in-hand – a universal consciousness, and local action.

You cannot say that because I cat locally, so my consciousness is also local.

No!

Because if your consciousness is local, then your entire person-hood will become very-very local.

You will become, in simple words, very-very narrow-minded.

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

Watch the session:  Why falsely satisfied with the personal? || Acharya Prashant (2018)

Books by the Speaker are available at:

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Flipkarthttps://goo.gl/fS0zHf

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Conflict among parents, and effect on child || Acharya Prashant (2019)

Conflict among parents, and effect on child

Question: Acharya ji, what happens when parents are in conflict? What happens to the child? How can two people, the husband and the wife, love the child very much, but between them there is a lot of conflict?

What is the impact on the child? And how can the parent help the child to be a stable adult?

Acharya Prashant: It’s a double calamity. You see, first of all, there is this basic thing regarding company. Let’s say there is only one child. So, there are three people – the man, the woman, and the child.

The child has the company of the man and the woman. The man and the woman, constitute, let’s say fifty to eighty percent of the child’s company. Except for the neighboring playground, and the school he goes to, who is the one who provides him company? These two, the man and the woman.

So, it is these two, that he principally, got for company. And when you are in the company of people, who are always fighting, what effect will it have on your mind?

Forget that those people are your parents. Any two people. If you are in a railway coach, and that too, in an enclosed cabin, with two fellow passengers, and it’s just a journey let’s say ten hours long, and those two people are constantly squabbling, what would it do to you?

Listener: Irritating, Frustrating.

Acharya ji: If you are very patient, you will try to sleep. If you are little less patient, you will try to calm them down. If you know even lesser patience, you will pull the chain. And if you are totally fed up, you may as well not decide to wait the next station.

(laughter)

If even ten hours are intolerable, with two quarreling people, how does it feel to live with two quarreling fools, for an entire lifetime? Forget that they are your parents, any two persons. I said that even strangers, fellow travelers in a train. It’s a very-very bad thing to happen, to anybody. And worst, if it happens to the impressionable mind of the child.

When you are fighting, you become very-very self-centered. Extremely selfish. When you  are fighting, then ego is aroused to unimaginable levels. You forget all about anybody else. In the moment of aggressive excitement, you are totally yourself, you are totally the little self, you are totally the petty ego. And then the others’s welfare, the other’s concern, cease to matter. 

When the woman is fighting the man, and vice-versa, then it becomes immaterial to both of them, what is happening to the child. The woman has to win, the man has to win. And in the process of winning that petty battle, what is happening to the kid, becomes insignificant.

Listener: What is the solution?

Acharya ji: We have to see what is happening. Next thing, is the issue of identification. First thing was of company. Next is of, identification. Not only is the kid in bad company, he is deeply identified with these two quarreling people.

One is his or her mother. The other is his or her father. And what does identification mean? I am – that. This is what identification says, right? That am I. In the heated moment of the quarrel, what is the mother? The mother is pure aggression. What is the father? The father is pure hatred. And the kid is saying, “That am I,” because the kid is identified with the father and the mother.

So what does the kid become? Aggression and hatred. And the mother and the father will not even realise it. They will say, “We were fighting. We didn’t do anything to the kid as such.” You did do, and you did a lot. You destroyed the kid.

Listener: So, is it better to separate?

Acharya ji: And take the kid along.

Listener: The kid will live with at least one of them.

Acharya ji: Would one of them live and survive loneliness? No. That one of them, will surely, pull into his life, somebody else. It may not necessarily be somebody from the opposite sex. But that fellow is surely not going to live a vacuous, and vacant life. He would find something, to get involved in, because the fundamental, petty ego, remains the same, even after separation.

Separation does not transform the ego. Divorce is not enlightenment. Or is it? So you are still the same. Kid is still with one of these two fools. In fact, it might make it worse for the kid, because now there is nobody else to fight with. So the kid gets all the aggressive attention. You know, you can’t beat up he wife now. And the hand is itching. So, it’s the kid.

Divorce, and separation, are obviously not the solution.

Solution lies in basic, inner transformation.

And that inner transformation will become easier, if the parents see that they have some love for the kid. 

You know, sometimes it is easier to do for others, than for yourself. It is easier to say, “I will accept defeat, not because I feel like getting defeated, but for the sake of the kid.”

“For the sake of the child, I am prepared to accept the defeat.”

The important thing is to realise that it is not for no reason, that most of the world’s population, is already distorted, by the time it reaches adolescence.

This organisation has worked a lot, with teenagers and young people. And let me tell you, by the time a boy or a girl reaches seventeen, there is ninety-five percent chance that he or she is already a very difficult case, almost beyond redemption. Such is the distortion of psyche, that happens due to a bad childhood.

In fact, if there is one unpardonable crime, it is bad parenting. 

You are not even killing someone. You are disfiguring someone, and sentencing him, to live an entire life. How does it sound? It is like chopping off somebody’s limbs, and ensuring that he lives. And lives an entire life, without limbs.

In fact, it is probably possible to live an entire life without these physical limbs. But it is far worse, living an entire life, with a distorted mind. And the parents, and to some extent, the society and the education, they very badly distort the minds of young people.

And it is also something very curious, very regrettable, that often it happens, that the more ignorant a person is, the more desirous he is, of having kids. It is not always the case, but it is found very frequently.

In fact, if a proper scientific survey is done, may be a statistical correlation can be established. The ignorance quotient, will be directly proportional to the number of kids one has.

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

Watch the session:  Conflict among parents, and effect on child || Acharya Prashant (2019)

Books by the Speaker are available at:

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

What affects you from outside is actually present inside

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)

Books by the Speaker are available at:

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What is the ego tendency? || Acharya Prashant (2018)

What is the ego tendency

Question: What is ego tendency? What is maya? Why does the mind get distracted? How to be attentive?

Acharya Prashant: You see, we often say that suffering is when things start cluttering the mind. Kabir Sahib says, “Maya is that, which occupies your mind.” We need to ask, “To whom is the occupation?”

Let us say a girl keeps dancing in your mind. To whom is she dancing? Who is watching her? To whom has she come? Has she come to a nobody? Has she come to an empty house? She is dancing in your mind. To whom has she come? Had you not been there, would she have come? That’s the ego tendency.

Whenever you see something, you must that, that which you are seeing, is for you. Otherwise, it wouldn’t have been there. Your universe is, for you. Otherwise, it is not there. That girl has come to your mind, for you. You go away from yourself, the girl too wouldn’t be there.

Listener: What is this ‘going away from oneself’?

Acharya ji: First of all, you are attached to the brain. ‘I’ tendency attached to the brain, is called ‘mind’. And therefore she comes to the mind. To merely the brain, she will not be a big trouble. But to the mind? She is a big attraction, or distraction.

A male dog does not keep dreaming of the female dog. That does not happen. But a man can keep dreaming of a woman, for fifty years.

You are so attached to the brain, that now there is all kind of mischief. So, now when things start appearing to you, when things start becoming important to you, when things start occupying you, you must ask, “To whom have they come?”

You must ask, “So many unwelcome guests have arrived. But who is the host?” So many unwelcome guests have arrived to the mind. The mind is the house. So many unwelcome guests have arrived to the house, but who is the host?

And then you will hear a resounding voice, “I am.” That’s what Nisargadatta teaches. The guests are surely all bogus. But who is the host? I am. Had I not been the host, the guests would not have arrived. So don’t blame the guests.

Don’t chase away the guest. Because even if you chase away the guests, you still are. You go away from the house, the guests too will go away. Which is the house to which firstly you came, and then the guests came? The body.

First of all, you are very attached to the body. And then, therefore, the girl starts circulating in the mind.

Listener: When you say that you leave the mind, what is this ‘leaving’? How can it happen?

Acharya ji: I don’t need to be here. I don’t need to be here. Right now you are in the house, just as a patient is in the hospital. A patient does not visit the hospital on his own, in his bliss. The patient needs to be in the hospital.

Similarly, you need to be in this house, that’s bad. Very bad. You have turned yourself into a patient, needlessly.

Had you been a visitor, a casual visitor to the body, an occasional visitor, it was okay. But you are here, as a new visitor, to the emergency. As a new enrollment in the trauma centre. Freshly admitted.

Listener: So is the detachment possible, of a patient with the hospital?

Acharya ji: You tried a lot of mischief, and you held yourself very wise. Now ask yourself, “Is the hospital any good? Am I being treated?”

First of all, you needlessly got admitted. And now kinds of things are being performed upon you. Are you liking it? Somebody is holding you to the stretcher. Two nurses who think that you are a helpless baby, are trying to nurse you, in your own personal ways.

One is may be the mother, and the other is the wife. They are trying to nurse you all the time. And one fellow, who considers himself a master surgeon, is rushing towards you, with a large saw. And now that you have started yelling at him, another one is dipping your face in anesthesia. They are trying to make you unconscious. Do you like this hospital?

Listener: No, but what is the choice available to me? Where to go?

Acharya ji: All places are within the hospital. There is nowhere to go to. That is your ‘to go to place’ – nowhere to go to. As long as hope remains, you will get relieved from Fortis(name of a hospital), only to get admitted to Apollo(name of another hospital). Your entire journey will be from one hospital to another hospital, from one trauma centre to another emergency ward.

Quote from What is ego tendency.jpg

You don’t need to be ‘anywhere’. You don’t need to be ‘anybody’.

There is nobody to hold onto, and there is nothing to defend.

You don’t need to protect anything. 

You don’t need to safeguard anything.

There are no vulnerabilities.

You are not hurt.

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

Watch the session:  What is the ego tendency? || Acharya Prashant (2018)

Books by the Speaker are available at:

Amazonhttp://tinyurl.com/Acharya-Prashant

Flipkarthttps://goo.gl/fS0zHf

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How to know whether one is spiritually evolved or not? || Acharya Prashant (2018)

How to know whether one is spiritually evolved or not

Question: How to know whether one is spiritually evolved or not?

Acharya ji: Sharmila,

All spirituality is about you. Nobody else will set the criteria.

Your suffering begins it, and it ends with your suffering.

The origin of spirituality is – your own, personal suffering.

Nobody else sets the criteria.

You are suffering, so you set the criteria. Nobody else sets the criteria.

Have you arrived? Has your suffering ceased? That is the criteria. You do not need outside of your self, to set any criteria, or to determine any benchmarks or standards.

“Am I spiritually evolved?” You answer. “Sir, am I spiritually evolved?” You answer. If you still feel lonely, and confused, and divided, and dejected, then you answer whether you are evolved.

Nobody else can bother to tell you your state, and nobody else can actually tell you your state. Your experiences are the best judge. How are you experiencing within, all the time?

And you live in the world of experiences, don’t you? Your mind is never free of experiences. It is never tranquil mind. It is a mind, that is always beset with experiences. Your mind is never free of experiences. It is never tranquil mind, it is a mind always beset with experiences.

Something happened here, something happened there. You are the experiencer, and something is happening to you. You are experiencing it. Now what is the quality of this experiencing? That is the criteria.

All spirituality is with respect to ‘you’. It is not an examination in which somebody else sets the syllabus. You are the syllabus, and you will determine whether you succeeded or failed. If you are still disgruntled, and hurt, and offended, probably you need to re-appear.

Try.

When have you cleared the examination? When you are a rascal enough, to bunk the exam.

(laughter)

You cannot clear this examination, by seriously appearing in it. Once you have shown your admit card to the invigilator, you are flunked. Be a fool enough to simply bunk all exams. And then, this is when you come out of, as they say, “With flying colors.”

“And the topper is – Sharmila (the questioner). Please come over to the podium.”

When she didn’t even bother to write the exams, would she bother to collect the certificate? She is not here.

Who is the winner?

The one who has gone.

Not here.

Disappeared.

Bunked.

“Not here, how will I pass or fail?”

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

Watch the session: How to know whether one is spiritually evolved or not? || Acharya Prashant (2018)

Books by the Speaker are available at:

Amazonhttp://tinyurl.com/Acharya-Prashant

Flipkarthttps://goo.gl/fS0zHf

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