Acharya Prashant: Ambition and anger

Acharya Prashant: What is your name?

Listener: Kshitij Aggarwal.

AP: The question asked by Kshitij is why do needs often dominate ambition?

And he surely thinks that it is quite unfortunate that needs to start dominating ambitions. The reason is simple, he probably gives a lower priority to needs and higher priority to ambitions because he thinks that the ambitions are his. He has kept ambitions very close to himself. He believes that they are his own.

So, he deeply wants the ambitions to be fulfilled. But finds that instead, something else has to be done, first of all, we will understand this conflict. And we all face this conflict, this conflict is not only in Kshitij’s mind, this conflict in the mind of every single one of us. But we are all confused, we rarely know, what to do. There are always one or more options in front of us, and we are unable to see clearly which one is suitable. Right?

This happens not only once in six months, at the time of admissions or at the time of choosing a job, it keeps happening daily, day in and day out. What is this conflict? you will have to understand.

Kshitij,

Our mind is dominated by ‘external influences’ which we have so far called is the development of ‘Ego.’

Our mind is not our mind, our mind is a collection of all external influences.

Our mind is divided into many many segments and many parts, and there are so many different forces that are controlling these separate parts. So, one part is being controlled by parents, one part is being dominated by media, one part is being dominated by society, one part by peers, one by corporations, one by thoughts of career, one by XYZ, and very very large number of parts.

Now, these different parts are your different masters. It’s like a person is tied to fifty different ropes being pulled by fifty different people in fifty different directions. Will that person be able to move towards any definite direction, any one direction.

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What is Godlessness?

Man in that sense is way behind words because our resistance towards free fall is both biological and social.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

To live in dissatisfaction is to keep crying.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

The skin is so protected that it cannot take any sun. However, it looks cute, like rabbit fur, feels nice and soft. You can play with the kid as if the kid is a toy and parents Love that, their personal toy. So the more toy-like the kid is, the more you feel satisfied as a parent. See, no scars and the shade is uniform. No dents. Regularly maintained and serviced. Weight is perfect. Refueling is done at regular intervals. Paint is so original.

Godlessness means Lovelessness, Joylessness, Freedomlessness.



Read the complete article: Acharya Prashant on Rumi: Fall in faith, and you will be given wings


 

Acharya Prashant on Rumi: Fall in faith, and you will be given wings

“Birds make great sky-circles of their freedom. How do they learn it? They fall and falling; they are given wings.”

~ Rumi

Question:  Shilpi has asked, RUMI says “ Birds make great sky-circles of their freedom. How do they learn it? They fall and falling; they are given wings.” Can you please speak more about this?

Thank you.

Acharya Prashant: Rumi says birds fall and falling they are given wings. Those wings are so perfect and powerful that birds make great sky-circles of their freedom. Birds fall and falling they are given wings. They are given wings; their fall is a Trust fall. We don’t trust that wings will be given to us, we want to earn our wings. We cannot allow ourselves to fall freely because we feel responsible for our welfare. We feel that we live in a hostile world, we have been born in an alien place, and unless we take of ourselves, we will be eliminated.

This universe, we take as a stranger. Existence, we take as inimical to us. Now obviously, then there is a constant tension to take care of ourselves. We will not let ourselves fall. What Rumi is saying must not be taken literally. It’s not as if birds fall and in the process of falling, they are blessed with wings. What he means is that there is no effort on the part of everything existential, be it a river, a mountain, a bird, a fish, an insect, and an animal. They live in a state of constant surrender. Even if they resist, their resistance is just biological. Their resistance is not social; their resistance is not one of knowledge but of instinct.

Man in that sense is way behind words because our resistance towards free fall is both biological and social.

We are born as someone who would be afraid and then we are terrified further by our social conditioning. When the child is born, the child cries. The beginning itself is not very auspicious, and to make matters far worse, the entire life we are taught to cry. Sometimes we are told to laugh, but that is the same thing. Laughing and crying are ends of the same duality.

To live in dissatisfaction is to keep crying.

That is what we are always taught, live as if you are hungry, stay hungry.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

The primary idiocy being, if I don’t take care of myself what will happen to me. The man extends this idiocy to others. I have to take of myself, I have to take care of him, him, him, him ( Acharya Ji pointing out to few listeners) and this we call as Love. Come all of you, my loved ones, I must save you from existence.

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Reject them

Now, what is the question of ‘right’ and ‘wrong?’ Can there be a right choice when the whole background, the entire environment itself is ‘wrong’ and ‘false?’ You have only one option, reject everything. Neither A nor B nor C nor D, nothing, reject everything. Then that which is indispensable will come to you. The right choice comes to you on its own, and you don’t have to pursue it. But the right cannot come to you till you are occupied with the ‘wrongs.’

First of all, reject the very center, don’t reject the food item. Reject the servant itself. When you rejected the servant, you rejected all the choices that the servant presents to you.

All the choices that come to you come from the mind. Reject them.



Read the complete article: Acharya Prashant: How to take important decisions in life?


 

Acharya Prashant: How to take important decisions in life?

Question: During the journey of life, one comes across many stages where decision making is difficult and is not easy to tell ‘right’ apart from ‘wrong.’ Whom do you depend upon,  at these critical junctions?

Acharya Prashant: I have a ‘mad’ servant. Let’s say; I have a mad servant. I didn’t know; he was mad because  I too am mad, because of keeping his company. If you remain in contact with madness for too long, the madness rubs upon you. You too catch some of that madness. So  I have a mad servant, and his company has made me a little ‘mad.’ Maybe not as mad as him, but yet, not wise either. It never occurred to me that he is mad because I too am ‘a little mad’ so I could never figure out that my servant is ‘mad.’

To figure out someone is mad first of all, you have to be sane. I was not sane because of his company. Do you see what kind of a loop this is? So, I sent my servant to bring food to me, and he is mad. You do not know what he can bring. But, I don’t think he is mad. So I entrust him with the task of fetching food for me. And while he is away, Grace dawns upon me unexpectedly and I at least temporarily recover from my insanity.

So, I am not as mad when the servant returns with the food items. Now, I am sane at least for a while. And the servant keeps these food items in front of me, and he says pick whatever you want to, your choice. The servant is mad, and all the items have been brought by him. The servant is mad, all the choices that are in front of me are the choices that this mad one is presenting to me.

Now, my question is, which of these food items is the right item to eat. Sir, please. Which of these items is the right item to eat? It is a critical juncture as you have said.

So you need to decide between ‘right’ and ‘wrong.’ Which of these must you pick up? Which of these must you pick up? They all appear different, but they all have something in ‘common.’ What is that? They all have been brought to you by the mad servant.

Now, what is the question of ‘right’ and ‘wrong?’ Can there be a right choice when the whole background, the entire environment itself is ‘wrong’ and ‘false?’

You have only one option, reject everything.

Neither A nor B nor C nor D, nothing, reject everything. Then that which is indispensable will come to you. The right choice comes to you on its own, and you don’t have to pursue it.

But the right cannot come to you till you are occupied with the ‘wrongs.’

All the choices presented to you are coming from the same source, from the same center. What is the center? The same mind. Now, coming from the same center, how can one choice be right and one choice wrong. Coming from the same mad servant how can one item be right and one item wrong? If he is insane, all his choices are going to be mad choices. How can you take one as superior over the other? All are the same, reject everything. And then that which is right will come to you in that space that has now sanctified by rejection.

We don’t want that. We want to keep occupying the chair, and we want TRUTH to come and sit in the chair. You are sitting in the Lord’s chair, and you are praying, “Lord, please come and take your chair.” See how hard am I praying to you. Where are you praying from? You are praying from the wrong place. Your very beginning is wrong, how can the end be right? Sitting in an unauthorized place, sitting where you should not be sitting, you are asking for good things to happen to you. How can good things happen?

First of all, reject the very center, don’t reject the food item. Reject the servant itself. When you rejected the servant, you rejected all the choices that the servant presents to you.

Do you know who the servant is?

Listener: The Mind.

Acharya Ji: Yes, the mind. All the choices that come to you come from the mind. Reject them, and then That will come to you which is choiceless. That is real. There you will have some Joy.



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

Watch the session: Acharya Prashant: How to take important decisions in life?


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Truth is not the thought of truth

Who is a sage? A sage is the one who is extremely sensitive, who is able to catch even that which we normally ignore.

The saint is one who has realized that life is not also hell but just hell.

Because in thinking and concluding thus, you’ve missed the happening.

Gratefulness is not the thought of gratefulness. Joy is not the thought of joy. Truth is not the thought of truth.

Gratefulness means not having any sense of like or dislike.

The spiritual man is neck deep into action. He is not an escapist.

Because all your imagination proceeds from the centre of what you currently have made yourself to be, what you currently are.


Read the complete article: Acharya Prashant: How to get rid of pain and suffering?Acharya Prashant: How to get rid of pain and suffering?


 

Acharya Prashant: How to get rid of pain and suffering?

Question: Explain ‘bad.’

Acharya Prashant: OK. Let’s take something which you call as ‘bad.’ We will begin with that. Tell me anything which you call as ‘bad.’

Listener: Inadequate idea.

AP: Too abstract. I’ll then have to make it more abstract and Do you call a disease as bad?

L1: Yes.

AP: OK. A disease is bad only when you experience the pain and suffering associated with it. Only when a disease shows up in medical report. Let’s say there is a wound here. The wound has become infected and it is oozing puss. Now, you’ll say this is bad. Won’t you say that? Don’t be so guarded as if you want to block my next step.

L1: I just…one might say it’s bad, yes.

AP: What would you call as bad? Because I have to start from there. What do you see all around that you would call as unacceptable? Is there anything that you dislike?

L1: I’m just grateful.

AP: Then, then everything is alright. You are home.

L1: I’m celebrating.

L2: If I see somebody beating a child, I call it bad.

AP: Yes, yes. I like honest statements. He’s saying he’s grateful when somebody beats up a child.

L1: I’m not saying this, I never said that

AP: Then, why not say that when you find somebody raping somebody you don’t like it. Do you like it?

L1: I don’t like it.

AP: Yes, just say that. See, living in the fact means an honest acknowledgment of what life for you really is like. Do you really like it if you’re beaten up? Then why not simply say that. Why put it in abstractions?

So, you don’t like it when somebody beats a child right, Okay? Now, beating the child is a gross act. It is visible. Let’s say somebody is carrying a cane and spanking the child with it. It is visible. Stay with this…so, it is visible when the child is being beaten and these eyes can look at that visible, material act. Something goes up, something comes down, somebody cries. You can look at that, it’s a gross thing. It’s very difficult to miss it. Now, make it more subtle, bring it down a level. Suppose the violence is not so gross. It’s a more subtle violence. What happens in a more subtle violence? Come on, speak.

L3: Shaming.

AP: Shaming. So, now he’s not beating. He’s just accusing. He’s making the child feel ashamed using words. Now, words are also gross. A little less gross than action but the words are also gross because sensory mechanism can catch them. So you still call it violence. If you’re sensitive enough you still call it violence but somebody might say that no… no… no, beating was violence, this is just counseling. Right? You make it even more subtle. Now, the violent one is neither using a cane nor is he using words. He’s just using..?

L2: Ignoring.

AP: Ignoring. Wonderful. So using nothing or just using a glance. Now, it’s very subtle. Now, only the sensitive mind will say that it is violence. If you’re not sensitive, you’ll not even know that it is violence. But violence is continuing. Violence is continuing. It is just that now you are not calling it violence. Only 1% people are now calling it violence. What have you done? You’ve done nothing. You have just been apathetic to the child. Make it even more subtle.

L4: Thinking.

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