Acharya Prashant on Khalil Gibran: The Man of God is a winner in the world

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“Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape.”

~Khalil Gibran.

Question: What is full embrace? How is it different from half embrace? If half embrace creates a movement of thoughts, won’t full embrace create even a greater restlessness?

Acharya Prashant: Man is caught in a very peculiar situation. Neither can he accept what he truly is. Nor can he ever run away from what he truly is. He swings. He oscillates. When he wants to come to his essence, then that which is sub-essential, or non-essential beckons him.

He feels that the juice of living is being lost. All the sensory pleasures, all the colors of the world, the music, the attractions, the emotions, the meetings and the goodbyes, all the games of time, he feels they are being lost. And when he tries to move totally into thoughts, into emotions, into the world of the senses, into that which is space-time and material, he soon starts feeling nauseatic.

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Your victories will not bring you joy.

Godliness and joy are to be surrendered to, not fought up to. Your victories will not bring you joy. If your victories are bringing you joy, then it is a very shallow and tiny joy. You have earned it. You have won it. It is the result of your efforts. It cannot be bigger than you.

Man lives in duality. Man finds it comfortable to think that there are things and there are opposites of things. Such thinking enables all definitions. Because to define anything is to limit it. To limit something is to create two – a thing and it’s opposite. That is what all definition does, ‘De-fine’ – To make something finite. Obviously the infinite escapes all definition. And that’s where we start struggling. That’s where we start feeling strangulated. Are you getting it?

We start asking, “How is it possible that there is something in victory and also in the opposite of victory, defeat?” The answer is obvious, that has to be something that has nothing to do with defeat or with victory. That something has to be simply unconditional, irrespective of everything. It is unconditional of your efforts, it is unconditional with respect to the result of the effort, it is also irrespective of your response to the result. One has to live that deeply.



Read the complete article: Joy that remains untouched by defeat

Joy that remains untouched by defeat

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“Defeat, my Defeat, my solitude and my aloofness;

You are dearer to me than a thousand triumphs,

And sweeter to my heart than all world-glory. “

~Khalil Gibran

Acharya Prashant: The question is, “How can defeat be sweet? How can there be joy in being shunned and scorned?”

There is no particular glory or joy in defeat. In fact, the moment one looks for glory or joy in particular events or happenings, joy has been constrained, localized, and hence lost.

The poet here is talking of defeat because man has taken defeat as abhorrent. Victory is likable, defeat is to be avoided and shunned. Victory is likable because man associates joy with victory, and the loss of joy with defeat. Whenever joy is thus made conditional, it is certain that there is no joy in defeat, and there is also no joy in victory. And when joy there is, joy remains equally in victory and in defeat.

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You don’t pay attention, things remain special

Practice is just remembrance. Practice is just attention. If you are attentive, then it is always there. It is not there, only when the mind is elsewhere. Even right now as I am speaking to you, what is happening, is practice. The depth of your listening right now will determine, how much more can you listen. Just like, when a man practices to run, the more he practices, the more he can run.

Similarly, the more is your attention right now, the more you will be able to listen, understand. And then, listening and understanding, become such a state that they do you remain special anymore. Then you are not asking for them.

You don’t pay attention, things remain special. Then there is the need to form an image, to chase something, to question, to desire.



Read the complete article: When you enquire into the Truth, the Truth is what makes you enquire

When you enquire into the Truth, the Truth is what makes you enquire

21762214_1227353527370622_921021697824714700_nQuestion: This word practice was quite striking for me because in the last session that happened before we left for the camp when Devesh Ji asked you that what to do when the world calls. You answered saying that why don’t you talk about that cause. Then when we talked about Ramakrishna he also said that if you talk about the free, you are free and in the same way Ramana Maharshi again said that it is also a practice that we can keep on talking more about all this.  So, its a kind of practice that you have formed.

There are two things that we have mostly discussed is, we need to be in close contact with what we are. We call it by the name observation. And the other thing is its also a practice of doing all this, that has been mentioned here.

How can we be in a constant touch with what is happening (Observing) and still do not make a practice out of it? How can these two things happen simultaneously?

Acharya Prashant: Why do you need to practice? Is it not happening right now? It is like a man asking, “How to ask?”

It is like saying that one wants to learn to breathe. Had he not been breathing, could he have asked this question?

Practice is always happening. This is what is happening, is practice. When you remember practice – that is practice. The moment when you ask, “How to practice?”, the question is redundant, because ‘practice’ is already going on. The question of practice is relevant, only when you forget that question. Continue reading

On Khalil Gibran: Hidden tendencies have great power; but power of Truth is greater

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That which seems most feeble and bewildered in you
is the strongest and most determined.

Is it not your breath that has 
erected and hardened the structure of your bones?

-Khalil Gibran The prophet (The farewell)

Acharya Prashant: There are two ways one can look at this; which of these two are more beneficial to us depends on who we are. We will talk about both the meanings.

‘That which seems most feeble and bewildered in you is the strongest and most determined. Is it not your breath that has erected and hardened the structure of your bones?

What we call as strong is that which is materially strong. What we call as purposeful is that which has a material purpose, a tangible goal. Truth, Tao or Brahm or Emptiness has no material strength, neither does it have a material goal. Even to say that it does not have a goal is not quite proper. It does not have a goal but it also does not not-have a goal. It would be more appropriate to say that the Truth is beyond purpose and goal. The truth is beyond strength and weakness; beyond strength and beyond goals.   Continue reading

What you dislike is what you are turning towards

“Only the dumb envy the talkative.”

Khalil Gibran, Sand and Foam

Question: Sir, who are being referred as ‘dumb’ and ‘talkative’?

Speaker: Khalil Gibran says, “Only the dumb envy the talkative.”

So, there are those, who talk a lot. And there are those, who simply cannot talk. Khalil Gibran is a master of presenting the game of duality.

He talks of a village in which there were two men – a believer, and a non-believer. And they used to hate, and envy each other, and belittle each other’s learnings. So one day they gathered at the village square, and started to argue, and the debate raged for the entire day. (Laughingly) And at the end of the day, the believer had become the non-believer, and the non-believer had become the believer.

That is the thing with the two ends of duality. They dislike each other, and they are always in the process of – turning into each other. What you dislike, is something that you are constantly turning towards. Even if you are moving away from it, you will move towards it. That is why it is no compliment to be called ‘an opposite’ of – evil, or bad, or illusion.

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