Where will you find Enlightenment? || Acharya Prashant (2016)

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Acharya Prashant: The thing is realization, enlightenment or sahajta, this is nothing objective, you doesn’t have to look at others, one cannot even know whether the other is realized or enlightened or not; that is not at all the way to go about it; because looking at the other you are still looking out at the world and trying to find enlightenment.

There you are saying a person in the world is enlightened, thereby, you are saying that enlightenment can be found in the world. Now, you are still doing the same thing which is the cause of  misery, ‘always looking out’.

Looking out! ‘Ah! Is that fellow enlightened? Can a method lead to enlightenment? What will be the expression of enlightenment?’

Now, all these things, are they not mental activities? Will any of that remain if mental activity ceases?

So, when we are talking of liberation or freedom one must always be inward into his own mind and see what is going on there,  not out somewhere; because out somewhere you will only project what is in here, but with the disadvantage that you will think that it is out there.

That out there, is any way in here, but appears deceptively outside so better rather just go in.

The appropriate question to ask would be ‘Why am I looking for Enlightenment?’

And the moment you ask that question, you will have to answer, what is it that disturbs you, now, the inward process has begun. One has to go into his own disturbances, his own disease, you know, it is his own restlessness, what one does not really know without the other.

And, when one does not know about the mind what does one would about the other?

Listener: First, sorry to interrupt you, I am not looking for any enlightenment and then I don’t want to judge anybody or look at anybody out of my ordinary…

AP: If you are talking here, we are not talking here so that the misery around us,  within us, gets furthered, we are talking for the sake of peace. And that itself is Enlightenment.

You, me, anybody, and everybody is chasing Enlightenment. So, we have to be clear on that, there is nothing that anybody chases. This gathering here, is for the sake of Enlightenment. They are sipping tea for Enlightenment. Somebody is purchasing a shoe for Enlightenment, so you are chasing Enlightenment. There is nothing else that the mind can ever chase, that is the basis, root or summit of all action, you too want Enlightenment.

Listener: So can we stop?

AP: When you see that you are wanting something, and in wanting that you are only going away from that, then the very want will make you stop. Desire that normally takes you away from the center, that very same desire will stop to bring you to the center. Desire will become your friend.

Listener: So, again my thing is how it is possible to arrive to my self through the mind?

AP: Now, is it necessary to answer this question or it is better to stop at this point?

Because, if you answer this question that would be an extension of the mind.

But if you stop at this, ‘That how it is possible to trust the mind’

The mind stops now.

You are saying the mind cannot be trusted, so what is the point in carrying on with the mind? Now the mind stops, so this question is the full stop.

The moment you say that this is not reliable, the moment you see that you have already gone beyond it. But then we slip back, we start believing in the objective world, and then we are again saying that my friend you are so reliable!

This question does not deserve an answer.

It deserves a photo frame ‘Stop’.


Acharya Prashant speaking at ‘The Rishikesh Tour’ on 24th Feb 2016.

Watch Full Discourse: Acharya Prashant: Where will you find enlightenment?


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Who would believe in poor Jesus?

When you follow even without understanding, that is Surrender.

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

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

L: Display it.

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

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

L: Why are Miracles added to all the stories?

AP: We need them.

Otherwise, who would believe in poor Jesus.



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


 

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

Mojud – The man with the inexplicable life

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

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

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

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

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

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

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

What are you trying to do?”

Mojud said, “I don’t really know.”

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

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

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

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

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

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

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

Mojud obeyed.

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

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

Mojud did so.

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

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

“It is difficult to say,” said Mojud.

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

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

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

People approached him to write the story of his life.

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

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

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

“That is so,” said Mojud.

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

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

~ Idries Shah.

Tales of the Dervishes.

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

Khidr is?

Listener: Truth.

AP: Grace. Yes, Truth, Grace whatever.

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

When you follow even without understanding,

that is Surrender.

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Don’t chase, she is yours

Every method is interference.

The only real method is a method that touches life very-very gently. Has no intention of changing and that intentless observation is. Hence the only method.

Observation alone does not try to do something.

Because that which you will grasp will no more be ordinary.

When an observer is a motivated observer then the observation changes the observed.

Don’t chase, she is yours.

There you just know. Either you just know or you do not know.

Those who will want proof will never know. They may get the proofs but they will never get the way.



Read the complete article: Acharya Prashant on Zen: Observe your daily life – that is the only way

Acharya Prashant on Zen: Observe your daily life – that is the only way

Joshu asked Nansen, “What is the way?”

Nansen answered: ‘Ordinary mind is the way.’

‘Then should we direct ourselves towards it or not? asked Joshu.

Nansen said: ‘If you try to direct yourself toward it, you go away from it.

‘Joshu then continued: ‘If we do not try how can we know it is the way?’

Nansen replied: ‘The way does not belong to knowing or not knowing. Knowing is delusion. Not knowing is blankness. If you really attain to the way of No Doubt it is like the great void, so vast and boundless. How can there be a right and wrong in the way?’ At these words Joshu was enlightened.

ZEN KOAN

(Nansen & Joshu Jushin)

(AD 778-897)

Acharya Prashant: Joshu asked Nansen, “What is the way?” Nansen answered: “Ordinary mind is the way.” Let’s come to the significance of this. When Joshu says, “What is the way?” He is asking about liberation, he is asking a way to liberation, the way to Tao, the way to Freedom, the way to Truth. Nansen says, “Your ordinary mind, that is the way.” Ordinary mind, ordinary actions of the ordinary mind, ordinary life of the ordinary mind that alone is the way, that’s the only method.

Observing the daily ordinary actions of the mind that is the only way. Observing it as an impartial observer. There is no other method that is going to work because all other methods are ‘isolations.’ The method does something to life. The method excludes life the methods works only upon apart and time of life. The method does not encompass ‘total life.’ The methods says, “block two hours of life for the method, or create a particular situation in life in which the method can be applied. The only method that is all-encompassing is ‘life itself.’

Observe life ‘totally’ as it is happening. Do not do anything to life because if you do something to life then you have changed life. Observation alone does not change life, does not interfere with life. All other methods interfere with that which you are going to observe and hence, will change that you are going to observe and hence your observation will be?

Listener: Changed.

AP: Are you getting it? If you want, for example, to observe your Heart and you tear open the body to reach the Heart in the process you kill the body. What will you observe? You will observe, but what will you observe? You would have changed the very thing that you wanted to observe, that is the problem with methods.

Every method is an interference.

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The moment you think about it, you have lost it.

You have to already be there to reach there. Those who travel a lot, they never reach. Those who are already there, they keep reaching again and again and again. But when you are getting it again and again and again, then there is no verification of the happening, then there is no satisfaction in the happening because then there is nobody to tell you that you are accomplishing something. So, now you cannot be proud. Now you cannot say that an achievement has happened.

You wanted to say that you achieved. But, the ones who really achieved are the ones who are continuously in achievement. So, they cannot claim any achievement, which brings us to something interesting.

We do not want salvation. We want the thought that we are salvaged. We do not want enlightenment. We want the thought that we are enlightened. We do not want the Truth. We want the thought that we now have the Truth. So that is the reason why you chase so much, why you miss so much because ultimately you want to have the credit that you succeeded in your chase. You will never succeed.

The one who has it does not feel great about it. That which you really want is very simple, very present, very much within reach, but it is not at all the way you probably imagine it to be. The ones who have it they do not find it special at all.

It is there, all right, nothing special about it. Neither is there anything special about that which is wanted nor are those in any sense special who have it. And that is another reason why you miss them because you are looking for special people and special places and special occasions. You have it and let that remain a secret. The moment you talk about it; the moment you disclose it, the moment you think about it, you have lost it.



Read the complete article: Nothing

Nothing

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Acharya Prashant: Topic in hand is ‘Nothing’.

It is remarkable that just as other words have a certain call — because they mean something because they point at an object — the word ‘Nothing’, too attracts. When Kunal (one of the listeners) said that the topic right now would be ‘Nothing’, was it totally disappointing? Did you feel like ringing your hand and saying that, well there ought to be a substantial, material topic? How can the topic be ‘Nothing’? Did that happen? Even ‘Nothing’ arouses a certain curiosity; it has a certain pull, a certain charm.

What is it that happens to the mind when it hears the word – ‘Nothing’? When the mind first hears the word ‘Nothing’, it is just language. A word in the language has come to the mind, the word is ‘Nothing’. The specialty of this word is that unlike other words, it does not point at something substantial, something positive, rather it points at only at an absence, there is nothing. And ‘Nothing’ means that, which usually won’t be there. What is it that is usually there? We are talking life, as we always do. We are not talking some high flowing, esoteric spiritual concepts. We are talking life. The life that you and me, everybody experiences.

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