Tag Archives: essential

Life is not that tragic

The mind is like that. It has no independent existence of its own. It lives only in relation. Only in comparison. If it cannot relate something to the past it will not be able to make any sense of it.

It derives its very existence from a relationship with knowledge. The thing must already be there in the mind by way of knowledge for it to make any sense to you. So that’s all the mind can do.

Life is not that tragic. The new is there, every moment is new. We are leaving continuously in the new but the faculty that will know the new is not the conditioned.

The only way to come close to the happening is by way of direct approach. Comparison is indirect approach and you have the capability to approach rife directly.



Read the complete article: Acharya Prashant: Why does the mind compare everything with the past?

Acharya Prashant: Why does the mind compare everything with the past?

Listener: Why does my mind compare everything with the past?

Acharya Prashant: What else can it do? Do you want to think without having a benchmark? That’s impossible.

The mind is like a ‘businessman.’ It weighs everything. And have you seen weighing scale? It always has two parts that are weighed against each other. Have you ever seen a weighing scale that does not compare? That does not have a standard or a benchmark?

The mind is like that. It has no independent existence of its own. It lives only in relation. Only in comparison. If it cannot relate something to the past it will not be able to make any sense of it.

Assume I utter word right now that you cannot relate to your past, will your mind make any sense out of that word? If you have never heard that word before. Would that word be meaningful in the language of the mind? Yes? So, that is the all mind can do. Compare.

It derives its very existence from a relationship with knowledge. The thing must already be there in the mind by way of knowledge for it to make any sense to you. So that’s all the mind can do.

If it says something is good it is because it has been made to believe in the past that such are the benchmarks of ‘goodness.’ If it says something is moral or ethical then it is because it is made to believe that such are the standards of ethics otherwise it hardly knows anything.

So if your question is why does my mind compare anything and everything with the past? Then the answer is because that’s the only thing it can do nothing else is possible for the mind.

The question now needs to be broadened. The question must now be – “Do I need to know everything by way of comparison?” Alright!  the conditioned mind will only know something by comparing it. Right? The conditioned mind will only know something by comparing it. But will I also know everything by comparing it?  Is that an obligation upon me as well? No, that’s not really an obligation upon you. That is an obligation upon the conditioned part of the cells. But not really upon you. If that is an obligation upon you then, Life will become very terrible. Because it would imply that there is no possibility of any ‘newness.’ Only that will come to me that has a relation to the past. So, nothing new then can come to me. That is a terrible thing to happen.

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You are a man of patterns

You are a man of mind. You are a man of reactions. You are a man of patterns. Who wants to talk to such a man?

An ordinary man in the name of learning from failures, Just tries to react differently. The second time a similar situation arises. And this he labels as learning from failure.

Zen is your essential core that reacts not, that it’s his own master. Has it’s own way of living.

Two or three years are needed so that all the pre-existing answers get clear. Not that the new answer is needed but the old answer need to go.



Read the complete article: Acharya Prashant on Zen: Have you any God?


 

Acharya Prashant on Zen: Have you any God?

Acharya Prashant: Joshu went to Hermit and asked, “What’s up? What’s up?” The Hermit lifted up his fist and Joshu said, “Water is too shallow to enter here and went away”. Joshu visited the Hermit once again, a few days later and said, “What’s up? What’s up?” The Hermit raised his fist again then Joshu said, “Well given, well taken, well killed, well saved” and he bowed to the Hermit.

A few things Right-living, Wisdom, Spirituality, Zen are all about a non-reactionary way of living. A non-reactionary way of living. So, Joshu asks the hermit, “What’s up?” He isn’t parlance as indicated. It means, “Have you any Zen?” Now, Zen is not an object. Zen is not a part of ‘duality.’ The answer to the question that asks, Have you any Zen, can neither be ‘yes’ nor ‘no’ as such. When Hermit raises his fist. It is inferior to remain in silent. It comes across as a reaction to Joshu’s question.

The situation become such that Joshu’s question becomes actually a provocations, a stimulus to which the Hermit reacts this is not really the way of Zen. The question demanded no answer. The question demanded rather the stillness of Zen or the silence of Zen. The question, “Have you any Zen?” is aching to the questions — “Are you God? Is the universe same as or different from it’s source? Are you in God or God is in you? Have you any Zen? Have you any God? Have you the Truth? Have you Love?” All these are questions in the same dimensions. To such questions ordinary answers don’t suffice.

So, upon seeing the response of the Hermit, upon seeing the raised fist of Hermit. Joshu says, “The water is to shallow to enter here.” Zen is still an intellectual thing for you, ‘shallow.’ It is not yet reached your depth. Zen has not yet reached your depth. It has still not yet penetrated your heart. No point talking to you.

You are a man of mind.

You are a man of reactions.

You are a man of patterns.

Who wants to talk to such a man?

Joshu walks away. Who wants to talk to a monk? For whom, Zen is a matter of questions and answers. Then comes another day, Joshu goes to the same Hermit and asks the same questions.

Now, see what happens. The first time the Hermit has had an experience. The experience say that when somebody asks you about Zen and you respond by raising your fist, you get an insulting answer and the questioner walks away. That is what the experience of Hermit has been, right?

In one situation, the Hermit has given one particular answer and that answer has ostensibly not sufficed. The questioner has walked away dissatisfied. Not only has he walks away dissatisfied. He has blatantly on the face of the Hermit said, “The water is to shallow here.” Now, what would an ordinary man do then when faced with the similar situation again?

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Man stabs in the back

And man have such great systems of morality and yet man is a ‘Mass-murderer.’

Man has caused thousands of species to get extinct and they will never come back.

Is that not surprising? Except the child of man, nothing is told right and wrong and yet it is the man who seems to be the worst offender of all.

The dog knows Love. In spite of never have been taught anything about Love

And Man is continuously been taught Love and Man does not know Love.

Man stabs in the back. No, dogs stabs in the back

and man has given ample lessons in Loyalty and Fidelity.

Nothing in existence makes itself up.

Man wants to do a lot and in doing a lot he only degrades himself.

That which is central that which is really important is beyond right and wrong.

To live in your essential nature is only right. And this is a secret that entire existence knows.

The only right is to be aware of ‘your’ nature and live in it.

Live by it and die by it.

If the cost is death, pay the price.

You need not tell somebody that it is right to be free.

That which is really important is already known to us, rest need not be taught.

Remember that, the only right is to be aware of ‘your’ nature and Live in it.

The only wrong is to have an ‘artificial personality.’



Read the complete article: Acharya Prashant: How to know what is right and what is wrong?


 

Acharya Prashant: How to know what is right and what is wrong?

Listener: Who discretes ‘what is wrong’ and ‘what is right?’ People have a different perception of what is right and something is better.

Acharya Prashant: Right. Very good. What is your name?

L: Apoorva.

AP: Sit, Apoorva. Apoorva it is very good that you are questioning a deep assumption. The assumption of morality that ‘what is right’ and ‘what is wrong?’ You have gone many steps ahead but still, you stopped, you are not completing the journey. You must not only ask, “Acharya Ji, who decides what is right and what is wrong? You can go a step ahead, a step further and ask, “Whether there anything right and anything wrong?” You still have belief that there is something ‘right’ and there is something ‘wrong,’ right?

You are believing in that, right? I am asking you, “Why must you believe in that?” You have limited your question. You are saying that there is something ‘right’ and something ‘wrong’ but who will decide that? Your question is limited to this part that who will decide that ‘what is right’ and ‘what is wrong.’ I’m saying broaden your question take one more step. Ask, whether there anything called ‘right‘ and ‘wrong?’ Can you ask this question? Do you want me to broaden it?

L: Yes, Acharya Ji.

AP: Alright! What is right, what is wrong? You were born and if these things were not given to you, would there be a problem with the living? Would you not able to breathe? Would the essentials of life be lost to you? How would a man be a lesser being if there is nothing called right and wrong in his vocabulary, tell me?

There is beautiful grass outside. It does not know any right and wrong, and it’s still Beautiful. It is not depressed. It does not have any diabetes or heart attack and it is not sining either the clouds, the animals, the rivers. They have no sense of right and wrong and yet they are very grounded beings. You do not see any animal raping any other animal. You do not see ethnic cleaning in jungles. You do not see that one animal was so violent that it caused any other species to go extinct.

Do you see all this?

You do not see organized wars amongst trees. Now, they don’t have sense of right and wrong and yet they are alright.

And man have such great systems of morality and yet man is a ‘Mass-murderer.’

Man has caused thousands of species to get extinct and they will never come back.

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Silence is the thirst of your mind

Silence is that which you want, really really want,
when you move from one type of noise to the other type.

Silence is the thirst of your mind.

Silence is that which is your essential state; that which you deeply do know.

And because you know it, because your familiarity with it is very very intimate,
hence, you cannot forget it.