On Jesus Christ: Why do we want to ‘see’ first and then believe?

Question:

Dear Acharya Ji, Pranam

Thomas had a great doubt about the resurrection of Jesus. Why is it so necessary for us to see first and then believe? Then after seeing we doubt our seeing. How do we rid ourself of this suspicious attitude?

Acharya Prashant: It’s obvious Nimisha. We are people identified with the ‘body’ and the ‘senses.’ So we would believe only that which the senses tell us.

It’s not really necessary for everybody to visually, optically, see first and then believe. Such a thing is necessary only for the man who believes in his eyes. Only the man who believes in the world that he sees with his eyes would want the proof of Godliness admissible through the eyes.

He has already declared that what the eyes are showing to me is True. That’s his belief. That’s his fundamental assertion. What my eyes are showing to me is True.

So, when you would tell him that something is True, obviously he would demand that it would be visible through the eyes.

Isn’t it obvious?

He is saying what the eyes are saying is True. He believes in the body, he believes in the eyes, he believes in the world. Now, you tell Thomas such and such thing has happened. Jesus is back. He would immediately say that if he is back then my eyes should be the proof. I should be able to see him. And not only should I be able to see him, my hands should be able to feel his wounds. Because this is the man who lives by sensory experience.

He says that this is True, it exists (pointing to a glass in his hand) because the skin is offering a proof of its existence. You can feel it via the skin. So even to be certain that Jesus is back, he’s saying that I should be able to verify his existence through my skin.

The one mistake that such doubting Thomas’s make is that they do not see that what they are seeing is not really True. They do not know Trueness. Instead, they have a concept of Trueness which is ‘imperfect.’

Real trueness is time independent.

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Acharya Prashant on Jesus Christ: Who is a man and who is a woman?

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“No woman would have authority over man,
no woman would disobey man
and her job is to remain Silent.”

~ 1 Timothy 2:12

Acharya Prashant: Every single sutra here contains the essence of Bible, the essence of the word of God. It is just that it is expressed a little differently in each quote, in each sutra, in each aphorism. Just as the audiences are different, just as we are different as persons. But the speaker is always the same. The speaker, the source is always the one. Even one sutra, if brought lovingly to heart, will burn away all that causes us grief, suffering and separation.

But I appreciate that as distinct personalities, we will have our distinct tastes.
So, which one appeals to you, yes? Continue reading

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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His suffering will be your suffering

What is right for one, cannot be right for the other. The method that suits one, cannot suit the other.

And when you see better, then you know on your own, the step to take, the direction to move.

The moment you cause suffering, it is to yourself that the suffering has been caused.

If you do not know what is not right for him, surely, firstly you do not know what is right for you. His suffering will be your suffering.



Read the complete article: Acharya Prashant on Jesus Christ: Give to each what they deserve – that alone is suitable for them

Acharya Prashant on Jesus Christ: Give to each what they deserve – that alone is suitable for them

Give not that which is holy unto the dogs,

neither cast ye your pearls before swine,

lest they trample them under their feet,

and turn again and rend you.

Matthew 7:6

Acharya Prashant: Your path, cannot be somebody else’s path.  No, general method, nothing general at all, can ever be suitable to you. You are what you are because you are evolved, programmed, brought up and conditioned in the way that you are. Each of us, is located at a different point in existence. This point is a point, away, from our home, the center. And because the points are different, so our actions will also be different.

The right action, must necessarily, be different for different persons.

What is right for one, cannot be right for the other.

The method that suits one, cannot suit the other.

To a dog, only that which is suitable to a dog is right and to a swine, only that which is suitable to a swine is right. Hence, the right action cannot be a set of principles. Hence, the whole premise of morality, is hollow. Morality deals with prescriptions, with commandments, do this, do that.

What Jesus is saying is – what is right for you, depends on, what you take yourself to be.  Your way towards home, depends on, how badly you have lost yourself. Depends on, where you think you are.

There can be no, one general way or one general right action. But we have a tendency out of morality to label, a few things as right, a few things as wrong. A few paths as profound, a few other ways, as profane. Now if you suggest your so-called profound paths, to a dog, you would only be doing injustice to the dog. To a dog, only a dog’s way is appropriate. To you, only that is appropriate, which is for you and that can arise only from the depths of your awareness. Hence, the right teacher can never prescribe or command.

He can never tell you, what to do.  He will never be a provider or instructor of action.  Instead, he will be an illuminator.  He will help remove, the obstacles in front of a light, so that you can see better.

And when you see better, then you know on your own, the step to take, the direction to move.

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God – Your ultimate potential

There is nobody who has no desires.

A desire means that you want the situation to change. And whose situation? Even if you want the world situation to change, you want your situation that looks at the world to thereby change.

You don’t live for ‘yourself.’ You live for a ‘better self.’

Man is continuously on a journey of improvement.

When you fire your current situation, then fire the situated one as well.

If you are afraid of aliens, then you will forever be afraid of God. Because God in some ways is a total alien to you.

God is nothing but your ultimate potential.

You are always God, but before you were God plus a lot.

That’s what the aim of life is. Continue losing yourself. Continue losing yourself till none of you is left, and that is what is called the God presence. 

If you want to change, do not ask yourself how to change, rather shut yourself down. Now the change has begun.

If you really love improvement, then walk continuously and be prepared to sacrifice everything. Living for the Lord means I have no other purpose than to materialize my utmost potential. Your utmost potential is called as God. And dying for the Lord means, that to realize that at the utmost potential I am willing to drop everything.

Will of God is that you return to him.

Go to him. Be one with him. Be merged in him. Be God, that’s what God wants, nothing else.



Read the complete article: Acharya Prashant on Jesus Christ: The Final Breakup!