Tag Archives: J Krishnamurti

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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You must see the True in the false also

Truth is that which is independent of everything.

The World determines you, the mind; and you determine the World. It’s the same. And when you know these two together, then you have exceeded them both.

What will we do with awareness? Awareness is already doing what it has to do.

False is not a word that you can use carelessly. Only in deep contact with Truth, do you call the projections of Truth as false.

When you go to the root of desire, you find that your ultimate desire is just one. And that is Truth.

Condemning anything is to condemn the Truth. Because nothing but the Truth exists.

You must see the True in the false also.



Read the complete article: Acharya Prashant on J. Krishnamurti: The world is you, you are the world

Acharya Prashant on J. Krishnamurti: The world is you, you are the world

Question: Acharya Ji, what does J.Krishnamurti mean when he says, “the observer is the observed”?

Acharya Prashant: As you are, so you see the World. Simple.

That there is no objective reality about the World. The ‘subject’ and the ‘object’ are intrinsically linked; they are One. The subject and the object are linked; One.

You could further it, by saying, the observer is the observed, an honest observation dissolves them both. Or, the observer is the observed and both are false.

We lay a lot of emphasis on the World, assuming it to be the Truth. If the World is an entity independent of everything, then has to be the Truth, right? That is the definition of Truth.

Truth is that which is independent of everything.

Time, space, people, processes, situations, events; nothing can change it. And if something is totally unchangeable and independent, then it is the Truth. Now, we assign the same status to the World. We feel as if the World is independent of everything, right? That’s our normal perception. We say, this building was there before I went to sleep, and this building is still there when I woke up. Which means that this building is independent of me. In saying that, we have taken this building as the?

Listener: Truth.

AP: Truth. Because now, we are giving all those qualities to this building that rightfully belong to the?

L: Truth.

AP: Truth. When Krishnamurti says, “the observer is the observed.” he is saying, this building is you; it’s not Truth. You change, the building changes. So, it is not the Truth.

L: So, the observed is the observer.

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The scriptures talk of falseness, rather than the Truth

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Listener 1: Sir I have read that a few teachers have spoken about the consciousness and life after death. So I am  confused that how did they came to know about this. Are these just concepts or anything?

AP: It’s just a concept.

It’s just that there are some very destructive concepts. To get rid of these destructive concepts, sometimes, just as a tool, the Teacher uses a few more benign concepts but even the benign concepts turns malignant if it overstays its utility. It must come and dissolve the pre-existing set of concepts and then itself disappear.

L1:  Sir, when I read something, either I will have trust in what I am reading, or I will negate. When I don’t trust or when I am negating, in both the cases,  why at all is there a need to read?

AP: Just read, with no particular objective, without the need to believe or negate. There is no need to believe everything or anything that you read.

The scriptures, mind you, are not Truth. They are a tool. Continue reading

On J. Krishnamurti: Know Him, without His names

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When you teach a child that a bird is named ‘bird’,
the child will never see the bird again.

~ J.Krishnamurti ~

Acharya Prashant: Beautiful quotation.

Because naming comes with a total bundle of association, references, memories, past, prejudices. having named something, having tagged or labelled something, you are no more in direct touch with that thing. Now, you are in touch with the name and not the thing. Getting it?

It takes a beauty; beauty that lies in mystical unknowing. Now, you know. We have 4 rabbits here (at AdvaitBodh Sthal), deliberately we have refrained from naming them, one of them carries a name but the other 3 do not have names. And it is beautiful and we often do not know who is who? They are all white, alike.

What else are identities, what else are relationships?

Names.  Continue reading

On Krishnamurti, Osho, and Meditation: The meaning of ‘The observer is the observed’

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(Acharya Prashant speaking at Pondicherry as part of his lecture tour
on 15th February, 2016.)

Acharya Prashant: Guru is not a provider of knowledge and experience, Guru is one who shows the futility of knowledge. We all have knowledge and are firm believers in the potency of our knowledge. Guru is the one who shows you the all knowledge is futile. Till the time you are believing in knowledge you will also be believing in ego. Till the time you are believing in knowledge your trust, your fundamental trust will be in the world because all knowledge comes from the world and all knowledge is material.

Listener 1: So, ultimately you have a faith in something.

AP: Faith can never be objective.

Faith can never be upon something or someone. If it is upon something or someone, then it will be belief. If faith has an object it immediately becomes a belief and beliefs are dangerous.

Faith is such a courageous thing precisely because it is upon nobody.

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