Tag Archives: object

The real observer observes nothing || Acharya Prashant, on Osho (2019)

The real observer observes nothing

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Question: Acharya Ji, in one discourse, Osho said that inner strength is a result of inner stillness. What does he mean?

Acharya Prashant Ji:

Something that remains untouched, unmoved, only that is something, that can really look at what is trying to move  it.

You have CCTV Cameras. The camera shows a person coming towards the camera, and a camera is able to show that. That camera shows that person, pulling out his gun. Even that the camera can show. Next the camera shows, that the person is taking aim at the camera. Even that the camera can show. Next the camera captures, the gun, shooting a bullet towards the camera. Even that the camera can show. And after this, the camera shows nothing. Why?

Listener: It has moved now.

Acharya Ji: Because the camera itself has moved. The camera itself is no more there. It is gone.

You will be able to see nothing, if that which you are seeing, moves you.

What was the camera looking at? The man with the gun. But the man with the gun, succeeded in displacing the camera itself. So, the camera is now worthless. That which you are seeing, must not be able to move you. Otherwise, your seeing will stop.

You do not merely ‘see’ something.

You allow the thing to influence you. You become the influenced one.

You forget that the seen thing, and the seer of the thing, are both not you.

You become one with the seer.

The seer is bound to get influenced. That cannot be avoided. What can be avoided is, that ‘you’ do not become the seer.

This is the thing in the market, a chocolate cake. This is the seer. It is impossible that the seer looks at the seen thing, and feels no vibrations. It cannot happen. The very act of perception, is bound to change the perceiver. You have to be somewhere else. You are neither of these two.

The mistake that you make is, that you become the seer. And if you become the seer, you are bound to get influenced by the seen.

Listener: Are you saying that I become the perceive of both?

Acharya Ji:

You do not ‘become’ the perceiver of the both. You ‘are’ at a place, where there is no perception.

I understand, many a times, by many a teachers, even in many scriptures, it is mentioned this way. You are the seer of both – the subject and the object. This(the subject), sees this(the object). This(the object), influences this(the subject). You go and be busy in an apple orchard. In that apple orchard, there are no chocolate cakes. I am talking of the orchard of the father(pointing at the sky).

You remain occupied there, even as the senses remain occupied with the objects, you have to be somewhere else. It’s not as if you are looking at these two(subject-object), and yet are influenced by these two.

Yesterday, we said, “The real observer observes nothing.” You should have nothing to do with the business of cakes, and the purchaser of the cakes. This is the cake, this is the consumer of the cake, you stay where you must. All this caky business, is not your business.

The place where you are, is not a place of consciousness. All consciousness is in between these two – the subject and the object. You are where you always were. You are at your one unshakable position. You are, where there is no space. You are where there is no territory to run to. Now where is the question of running? Even if you want to run away, there is no space to run away.

You are at a place where space and time do not exist. All space and time is here, in the dimension of consciousness, in between these two(the subject and the object). You are somewhere else.

Actually the confusion is understandable. When I am saying, “You are somewhere else,” you are imagining that, that ‘somewhere else’, is some other place. This this is happening at the bakery, and you are at the coffee-shop.

No! That’s not what I am saying. That’s not what I am saying.

You ‘are’ where, there is ‘nothing’.


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

Watch the session:  The real observer observes nothing || Acharya Prashant, on Osho (2019)


Editor’s Note: To receive regular updates on WhatsApp regarding wisdom articles by Acharya Ji and to get an opportunity to connect to him directly, click here

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Acharya Prashant, with students: You are the mother of all importance

T3

Acharya Prashant: All your student life, you have been talking and studying about this and that. The languages, Science, Social Sciences – History, Geography, Physics, Mathematics, Chemistry. Now, Technology.

But there is one entity that you have forgotten so much, that it is very difficult at this moment, to even remind you of that entity. That entity has never been in the domain of your education. You have studied about a lot of things, but there is one entity that you have never studied about. Never bothered to attend to.

What is that entity?

Listener: Personality.

AP: Personality?

You will get to study a lot of Personality.

In fact, you have been studying about nothing but ‘Personality’!

‘Personality’ by definition is nothing but what you gather from outside.

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Man’s world is one of stories

Man’s world is one of stories:

myths, morals, codes, institutions, money…

Man is an animal that weaves stories.

Animals live in objects, man in stories.

Why does man weave stories?

Because man is a story.

To defend his inner story, man is compelled to dream external stories.

What is mysticism?

The story that ends the inner story.

~ Acharya Prashant

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You are born, so that you may totally die

All Karma, all action is for the actor. And if the actor is a desirous actor, then all action just leads to a continuation of the cycle of desire!

When you start from a wrong place, then you cannot reach a right place.

A wrong place is a wrong dimension.

More action will not take you out of action. More effort will not lead to effortlessness. More desires will not lead to desirelessness.

Seeing is effortless. Desiring is an effort.

“Mumukshtva” is realization.

You are born, so that you may totally die.

The purpose of life is total death. That is the only purpose of life.

Immortality is to feel so fulfilled that you are not counting years anymore. You are not asking, am I going to die at 50 or 80? That is ImmortalityWhen you are no more bothered about time, then you are immortal.

When you are looking at the decomposition of compounds, you are actually studying your own decomposition.

Karma is always associated with desire. That is why, to give you pure Karma, Krishna talks of ‘Nishkama Karma’. Karma, without the expectation of Karmaphal. Then you are acting without the actor.

“I” tendency does not differ. “I” tendency is the same. The objects that the “I” tendency gets circumstantially attached to, they differ. And the object that you are currently associated with, guides the next object that you would be associated with. But this craving for association and subsequent association; the tendency to get attached is the same.

Read the complete article: Acharya Prashant: No action can lead to liberation

Acharya Prashant: No action can lead to liberation

Question: Acharya Ji, can you please speak something on Karma (Action) and Karmphal (Fruit of action)?

Acharya Prashant:

All Karma, all action is for the actor.

And if the actor is a desirous actor, then all action just leads to a continuation of the cycle of desire!

You look at your Karma and the Karmphal. Does any Karmphal ever mean a ‘full stop?’ Is any result, ever so very satisfying that it is final? So, Karma and Karmphal are a continuity. They are a cycle and they are a cycle of ignorance. The doer, the actor, behind the Karma keeps feeling that, action will lead to Liberation. Now, action cannot lead to Liberation.

Action emanating from the actor, that is the ego, the “I” tendency, can never lead to Liberation. Because the very beginning is flawed. The beginning itself is ‘loneliness,’ the beginning itself is in ‘incompleteness.’ The results of such beginnings cannot be auspicious.

When you start from a wrong place,

then you cannot reach a right place.

That sounds counterintuitive because we do see this happening in the world, right? You are standing at some undesirable place, and from there, you can reach a desirable place. But in the domain of Truth, there is no interdimensional-ladder.

A wrong place is a wrong dimension.

You will keep moving in that dimension. Starting from a wrong center, a wrong place, you will keep moving in a space that is wrong. In that space, you can travel far and wide. The space of the ‘Ego’ too is an infinite space.

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You are a man of patterns

You are a man of mind. You are a man of reactions. You are a man of patterns. Who wants to talk to such a man?

An ordinary man in the name of learning from failures, Just tries to react differently. The second time a similar situation arises. And this he labels as learning from failure.

Zen is your essential core that reacts not, that it’s his own master. Has it’s own way of living.

Two or three years are needed so that all the pre-existing answers get clear. Not that the new answer is needed but the old answer need to go.



Read the complete article: Acharya Prashant on Zen: Have you any God?


 

Acharya Prashant on Zen: Have you any God?

Acharya Prashant: Joshu went to Hermit and asked, “What’s up? What’s up?” The Hermit lifted up his fist and Joshu said, “Water is too shallow to enter here and went away”. Joshu visited the Hermit once again, a few days later and said, “What’s up? What’s up?” The Hermit raised his fist again then Joshu said, “Well given, well taken, well killed, well saved” and he bowed to the Hermit.

A few things Right-living, Wisdom, Spirituality, Zen are all about a non-reactionary way of living. A non-reactionary way of living. So, Joshu asks the hermit, “What’s up?” He isn’t parlance as indicated. It means, “Have you any Zen?” Now, Zen is not an object. Zen is not a part of ‘duality.’ The answer to the question that asks, Have you any Zen, can neither be ‘yes’ nor ‘no’ as such. When Hermit raises his fist. It is inferior to remain in silent. It comes across as a reaction to Joshu’s question.

The situation become such that Joshu’s question becomes actually a provocations, a stimulus to which the Hermit reacts this is not really the way of Zen. The question demanded no answer. The question demanded rather the stillness of Zen or the silence of Zen. The question, “Have you any Zen?” is aching to the questions — “Are you God? Is the universe same as or different from it’s source? Are you in God or God is in you? Have you any Zen? Have you any God? Have you the Truth? Have you Love?” All these are questions in the same dimensions. To such questions ordinary answers don’t suffice.

So, upon seeing the response of the Hermit, upon seeing the raised fist of Hermit. Joshu says, “The water is to shallow to enter here.” Zen is still an intellectual thing for you, ‘shallow.’ It is not yet reached your depth. Zen has not yet reached your depth. It has still not yet penetrated your heart. No point talking to you.

You are a man of mind.

You are a man of reactions.

You are a man of patterns.

Who wants to talk to such a man?

Joshu walks away. Who wants to talk to a monk? For whom, Zen is a matter of questions and answers. Then comes another day, Joshu goes to the same Hermit and asks the same questions.

Now, see what happens. The first time the Hermit has had an experience. The experience say that when somebody asks you about Zen and you respond by raising your fist, you get an insulting answer and the questioner walks away. That is what the experience of Hermit has been, right?

In one situation, the Hermit has given one particular answer and that answer has ostensibly not sufficed. The questioner has walked away dissatisfied. Not only has he walks away dissatisfied. He has blatantly on the face of the Hermit said, “The water is to shallow here.” Now, what would an ordinary man do then when faced with the similar situation again?

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