Tag Archives: illusion

Where is your Home? || Acharya Prashant on Khalil Gibran (2013)

Where is your Home

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Question: In the book, ‘The Prophet’, the protagonist wants to got to his home; his people are calling out for him.

Acharya ji, what is ‘this home’, ‘his people’, and ‘journey back home’?

Acharya ji: ‘Home’ is where you are. ‘Outside’ is where you think you are.

‘Home’ is, where you are.

‘Outside’ is where you think you are.

Do you get the difference?

You are always in Home, but there are some people who open their eyes and see that they are always at Home. And there are some people, who are in the Home, and yet they keep sleeping and dreaming that they are somewhere far away.

And not only are they dreaming that they are somewhere far away, they are actually planning, of course in their dreams, to go further far away. That is the ‘Home’ that Khalil Gibran is talking of – where you really are. And you can never go away from that Home. That Home is ‘you’. You are always homed. You are always at Home. It is impossible to be anywhere else. It is just that you don’t know that.

You think you are away from Home.

Listener: Acharya ji, why do these people, call him?

Acharya ji: We will have to look at this. When you say ‘these people’, it appears that there are many people at Home. It is not as if there are many people at Home.

In your dreams, what you see is ‘many’. All occurrence of many, is a dream. There are no ‘many’, except in dreams. To the extent we perceive many people, sitting in this room, we are dreaming. However, among these people that you see in your dream, some call out. After all, you only dream of, what you know. Dreams do not come from anywhere else.

Some of these people, in your dreams, you know them. They belong so much to your past, that they belong to the beginning of time. They belong to the source of time itself, in that dream. You know them, because they are your very past, your very source.

In that very dream, where there are many people, some of these people call out to you. They call out to you, to wake up. Have you not noticed, and I am saying something new today, that some dreams have the power to wake you up? Have you not noticed that when you fell down a cliff in your dream, you suddenly wake up?

Have you not noticed that?

Now, it’s a very dangerous thing to say, because mind the will misuse it. The mind will say, “Yes I am dreaming, but this is a very useful dream.” I don’t want to say that, but you raised it, so saying this. So, some of these people, they call out in the dream.

Remember, they are not really ‘people’. They are not really ‘people’. To the extent, they are only characters in a dream.

Listener: Isn’t it the source manifesting itself in the dream?

Acharya ji: You are the source. You are source. And that is why, you know those people. And that is the only reason why they can be there in the dreams, because there is intimacy at a deep level. The other people that you know, your relation with them is only very superficial.

But, there are these ‘people’, and your relation with them is very-very deep. They are coming right from that source, from where you come. They are identical to you. They are just the same as you. They call out. And they call out, in a way, in which the dream can be broken.

That’s what he is referring to.

Listener: But in this dream only, he talks about many things, and says most of the times some existential truth, in that dream only.

Acharya ji: When he is talking of many people?

Listener: Yes, when he is talking of many people.

Acharya ji: Yes, of course. When he is talking of ‘many people’, ‘many’ that he is talking of, are ultimately coming from his own experience. These people, who are calling him back to Home, are also coming from his own experience.

These people, who are calling out to him, are nobody else, but Khalil Gibran (the protaganist). If they can call out to him, that means he knows. He can surely talk of existential truths. It’s Khalil (the protaganist), in his own dream.

Are you getting it?

It’s Khalil in his own dream. The real Khalil, in his own dream. And that Khalil will know far more, than the dreaming Khalil can know.

Listener: Can real Khalil dream, go into dream?

Acharya ji: Yes, of course. That’s a part of his freedom. Think of it: where else can dreams come from? Where else can illusions come from? If there is one Reality, one Truth, how can there be space for illusion?

If everything is just Truth, just Reality, how illusion is possible? But illusion is there.

Listener: Illusion is there to the illusive mind.

Acharya ji: How can the illusive mind be possible? If only Truth is there, how can there be any space for, any kind of ignorance? Tell me.

Ignorance is a part of Truth.

Listener: We are validating Truth.

Acharya ji: Of course. Who are you to not to validate it?

Ignorance is the freedom of  Truth.

It is so absolutely free, that it is free even to be ignorant.

You are so absolutely free, that you are free to wake, and you are also free to sleep.

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

Watch the session: Where is your Home? || Acharya Prashant on Khalil Gibran (2013)


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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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One has to be deeply in love with oneself

It is not possible to be living in illusions and yet not suffer. But it is possible, to not to be conscious of the suffering. Or, to not to know that you are suffering.

One has to be deeply in love with oneself, one has to be deeply sensitive towards oneself to experience the suffering. If you don’t love yourself enough, then you will happily take suffering. And not complain.

After all, suffering is resistance towards pain. If you have no resistance then you have no suffering. Then there will be pain and yet you will not suffer.

Suffering is when you start saying, “No” to pain. When pain is welcome, then there is no suffering.



Read the complete article: Is suffering necessary for awakening?

Is suffering necessary for awakening?

SR Generic_ English

Question: When intense suffering is created, that usually wakes up people. But is it possible that one can wake up without suffering, living very comfortable life?

Listener: For example, if I am fed up with my husband, I just wake up. But that situation doesn’t come!

Acharya Prashant: You see, only the sleeping one can wake up. Please understand!

To wake up, there is a precondition. And that is that you must be?

Listeners: Sleeping.

AP: And if you are sleeping, then you would be suffering. So, to wake up, it is necessary, it is obvious that there would be suffering involved in the process of awakening. Otherwise, what are you awakening from? If there is no sleep, where is the question of awakening? Then you are abiding in your Buddha Nature. Fine. There is no question of any further awakening. And if there is slumber, and ignorance, and sleep, then it is always accompanied with?

Continue reading

To help the other, you have to be a nobody.

I have often and repeatedly said that to help the other, you have to be a nobody. Now, that sounds quite theoretical and abstract. What is meant by this statement, that to help the other you have to be a nobody?

It means that you have to be a someone, a no one, who has no choices or preferences of his own, except the preference to love. Except the desire to be loving, all other desires are now gone. Or, at least all other desires are now secondary. The primary desire is just love. All other desires are subservient to it now. Which means, that I am not really bothered about what I am doing, as long as it is serving the purpose of loving. I don’t have any choices, preferences left now. I will not say that I will do this work only my way. Then how will I do this work, which way will I do this work? Now, I will do this work, your way. If I am nobody then I get all the freedom to act as per your wishes. Are you getting it?

In trying to help the other, often a big barrier is the helper himself. Because, the helper says, “I will help, but only in this particular way. This particular way which is the right way according to my ideology. I want to help you, by helping you behave as per my wishes.” Now, that’s a barrier.

To help someone, you have to be a no one which means that your own dislikes and likes relegate to the background. Now, you look at the other. Now, you look at the others conditioned mind. Obviously the other is conditioned. Obviously the other is trapped, that is why he needs help.

So, you look closely at the mind on the one you intend to help. And you say, “I have no preferences, openly on a clean slate I will see, how this person can be helped? I have no ideology. I am not approaching this person with a preset agenda. Instead, I am seeing, that if this person is conditioned, what is the contour of the conditioning? What is the whole landscape of the city that he has built inside his mind? What are the patterns of his or her conditioning? And to liberate her, I will use those patterns. Now, in using those patterns the barrier is your own patterns. Because you say that if I use those patterns, then I am doing something wrong, something immoral. Or, at least I am doing something that I don’t stand for. That does not correspond to my ideals.”

The real helper is a man without ideals. The real helper is free to help. That is what is meant by being without ideals.



Read the complete article: One is enslaved with her own consent

Do we need to drop the family?

When you say, “Family,” are you talking really of persons, or a network of relationships? It appears as if we are talking of persons because the moment somebody says, “Family,” he says, “Father, mother, sister, brother.” So, what do you name? Persons. So, we get into an illusion that the family is made up of persons, but if we go a little closer to it, a little deeper, we will find that the family is not really persons. The family is relationships. The view that you have of the person is the person. Is the person anything except the meaning he or she holds for you? And the meaning that that person holds for you is your relationship with him.

There is a girl, there is her father. Is the father the same to the world as he is to his daughter? Had it been about the person, the person would have been an objective entity, same to the entire Universe, right? So, it’s not the father, it’s the relationship between the father and the daughter that defines the father in the daughter’s eyes, and the daughter in the father’s eyes. 

So, what do you mean when you say, “Do we need to drop the family?” Obviously, you do not need to drop the persons. But, don’t you need to drop all the poison that is there in relationships? Must you drop the persons, or must you drop all the harmful aspects of the relationship? In other words, the person remaining the same, can’t the relationship change? And obviously the person has to remain the same, one is not going to fetch a substitute pair of parents. They are not readily available, are they? The persons cannot be changed, not in most cases.

Then what do we mean by family, what do we mean by improving the family environment? Obviously, it means that the relationship has to change. If you are relating in fear, in anger, or in greed, then that aspect of relating needs to be dropped. And, that can be dropped only when the need to have that aspect is first dropped from within yourself.



Read the complete article: One is enslaved with her own consent