Tag Archives: Sad

Who is experiencer?

What is an experience? Experience is nothing but the experiencer.

You do not experience anything! You are the experiencer who is a bundle of his
conditioning.

Whatever you experience is not really ‘your’ experience. It is the experience that you have been conditioned to experience. But you think, Oh I am experiencing this. If your identity is changed then your experience changes totally.

The ringing of the temple bell is a delight for the Hindu and means nothing to the Muslim. The call of the Azaan is deeply significant to the Muslim but is a disturbance to the Hindu. Now, are you experiencing the ringing of the bell and sound of the Azaan? Are ‘you’ experiencing it? Or is it the Hindu that is experiencing it? Were you born a Hindu? Hinduism is something that was given to you. It is part of your conditioning. You have acquired it, you have absorbed it. Same for the Muslim. He has acquired it. Taken it in.

What is conditioning? The mind acquiring and acquiring beliefs and layers and layers of thoughts. That is the process of conditioning.

Individuality is that silence that untouched point, which can never be conditioned, which really looks and understands in an untouched way, Simple.

You need to believe when you don’t know. When you know then there is no question of beliefs. Only those who do not know, ‘they’ need to take the support of beliefs.



Read the complete article: Individuality is neither acquired nor influenced 

Individuality is neither acquired nor influenced

Question: My beliefs have come out of my experiences and my experiences have shaped my individuality. If I give up my beliefs, then I am giving up on my individuality?

Acharya Prashant: (quoting the questioner) My beliefs have come out of my experiences and my experiences have shaped my individuality. If I give up my beliefs, then I am giving up on my individuality?

If I ask you to write down what I just said in the last fifteen-twenty minutes and I say, write down in three clear points what has been said. And you write it down. And then I say, compare it with your neighbor, what he or she has written. You will be deeply surprised. You will be deeply surprised at the variation. You will look at your neighbors’ sheet and say, did he ever say this? What have you written?

Now I am one and I am saying the same thing, but all of you are experiencing different things. What is this experience? Where does it come from?

What is an experience?

Experience is nothing but the experiencer.

Kindly do not think that the experience is factual, that experience has any objective reality to it. You only experience what you have been conditioned to experience. Take a clear example. Even as we speak right now, a cricket match is going on. India versus England, right? Suppose we project the game here, live. On this side are Indians and on this side are Englishmen. And India quickly loses three wickets. What does this side experience? Gloom, disaster, three wickets in two overs, long faces. What does this side experience (pointing to the other side)? Cheerfulness, enthusiasm, right? Same happening, different experiences. Now, can these people call their experience as my own experience? Are ‘you’ experiencing it? Or is the ‘Indian’ experiencing it? Similarly, can these people call the cheerfulness their own experience? Are they experiencing it? Or is the Englishman experiencing it?

You do not experience anything! You are the experiencer who is a bundle of his
conditioning.

Born in England, you would be experiencing something totally different. You would be sitting on this side, same happening and you would be feeling glad. Are you getting it?
Listener: Acharya Ji, what is the experience

Continue reading

Living in inferiority complex.

If I really know that I am beautiful, you cannot make me feel ugly — but I must then be in total sureness.
I cannot be in total sureness if I am worrying a lot about my business, if it means a lot to me, because in worrying a lot about the state of my business, I am actually worrying a lot about my capacity to handle my business, which means I am not very sure of my own capacity to live with the business, to manage it, to come out unharmed, untouched by it. I take business now as a challenge, as something that can really overpower me or dominate me. It now becomes something very meaningful. Now, I have given it a place that it does not deserve. Now, I have made it some kind of an equivalent of Truth and when something becomes an equivalent of Truth, you become too small in front of it.
That is called living in inferiority complex.
When you are feeling inferior, then even an innocuous touch can hurt you. The other one had no intention to rub you the wrong way but you find that you have been bruised for no reason. It has nothing to do with the intention of the other person. It has much more to do with your own self-concept.
At the risk of sounding impractical, let me suggest that one must treat all business with a little contempt. All business! Even the business of life and death. When you can treat all business with a little contempt, then the business is not bigger than you, then the business is not your God or Truth. Now you are bigger and bigger you indeed are.


Further Reading:

The Flying Kiss to the Sky

cover_fksA Flying Kiss to The Sky, is a collection of excerpts from various discourses of Acharya Prashant, arranged in a special order which makes it the ideal first book, for all who want to come close to the facts of their own lives.

The book is divided into three parts, each part helping the reader to appreciate the working of his own mind and hence, the world in more clear and precise terms. Its unique one-page-one-chapter format makes it even more simple. It won’t be wrong to say that it is a book for all: Reader, or non-reader; Professional, or Spiritual.

Paperback: Advait Publications Page

You are unnecessarily sad

Question: Whenever you’re looking for spirituality, you tend to leave some things and you tend to walk towards some things. And in doing that, you are obviously, creating some disturbance in the ecosphere that you are leaving behind. So, how do you justify this?

Acharya Prashant: You see, what is it that you want – a superficial peace, or real welfare?

If I really am in love with myself and hence, in love with you, would I want you to live in a superficial peace or would I want your real welfare?

What you are calling as a disturbance in that which you leave behind, is just a superficial disturbance, yes? And that disturbance, is not of your creation. Unstable systems are prone to be disturbed. They have no equilibrium. What have you done? Why do you hold yourself responsible for all that?

And this question that you are asking is behind so much of human misery.

“I know what the right thing is, but if I do this, my wife will feel bad, so I am not doing this.”

That’s what this question amounts to, right?

“I know that I am not in the right job, but if I leave my job, then my project will suffer, or my boss will feel bad. So I am not leaving it.”

“I know what the right thing is, but if I do the right thing, then my society will not approve and will be disturbed, so I am not doing it.”

“I am in all sorts of filthy relationships, but if I drop those relationships, if I change the quality of those relationships, then the other will not be happy. So, I am not changing anything.”

Why don’t you see that if you are really in love, then it is not the other’s happiness that you want; it is the other’s welfare that you want? And these are two extremely different things.

Sometimes, Ah! Most of the times rather, what is really helpful to the other, would not make the other happy.Why use the word “other”?

Look at your own case – what is really helpful to you, does it make you happy? No, it rather makes you shiver.

L1: Yes, when you think it first.

AP: Yes, now don’t you want to endure that pain? Don’t you know that it is important to pass through that pain? Can you avoid that pain and still be free?

And if you can’t be free without passing through that pain, why do you want to insulate your loved ones from that pain, why?

Let them pass through this pain and when they will pass through this pain, if you love them, you too will pass through a pain. This pain will purify both of you.

Are you getting this?

In trying to avoid disturbance, we create hell for everybody including ourselves.

Don’t avoid disturbance. What you are calling as peace is not peace at all. If it is peace, then it is peace of the graveyard. It is not the peace of the meditating yogi.

L2: You said that, most often that which helps us actually brings us pain rather than happiness, but the help is needed because some pain or sadness is already there. So, that must help us. How is it bringing more pain and more sadness? Why is it going in the opposite direction?

AP: It is not bringing more pain. When you are sad, what do you do with your sadness?

Quickly, please tell me! When you are sad, what do you do with your sadness?

L3: You push it!

AP: You push it away, you suppress it; you hide it under the carpet, don’t you?

The words of the teacher don’t give you more sadness. They just expose your pre-existing sadness. You suppress your sadness and suppression makes it all the more powerful.

The work of the teacher is to show you that you are unnecessarily sad.

Both — that you are sad and that sadness is unnecessary;

that you are unnecessarily sad.

Firstly, he must show you that you are in fact sad and then, he must show you that you are unnecessarily sad. But if you have not been shown firstly, that you are so sad, how will he show you that you are dealing in un-necessities?

But it is a common complaint — People come grudging that the teacher makes them unhappy! It only shows how out of touch we are with ourselves.

The teacher didn’t make you unhappy. He just held a mirror in front of you and said, “Look, how unhappy you already are.”

“See, how unhappy you are, that you must keep smiling!”

Tum itna jo muskura rahe ho… (You are smiling so much – singing a song)

He just shows you your smiles and says, “See, you are weeping!”

Kya gam hai jisko chhupa rahe ho? (What worries are you trying to hide?)

Now, would you say that the teacher has made you sad? Yes? But we often shoot the messenger, don’t we?

L4: What is wrong with suppressing your sadness?

AP: Because, it doesn’t go away. It doesn’t go away just because you have suppressed it.

L4: But for you, it is no longer there.

AP: No, It is very much there. It is very much there. Otherwise, why would you have acted in ways that oppose sadness? If there is no fear of the enemy, why are you walking around with your gun?

L5: Having that gun is better than facing the enemies, sometimes at least.

AP: What about not having the enemy at all? What about showing you, that the enemy is unnecessary? You think that the gun gives you protection. No!

The gun only keeps proving again and again to you, that you indeed do have an enemy. The enemy is a fiction. Your answer is the gun!

The gun is not the solution.

Miserable and bored, you go out to party. You really think you are partying? Left to yourself, with everybody else gone from that venue, do you know how you would feel? You are just trying to hide behind noise. That is why you must have loud speakers and woofers there. That’s why all those thousands of watts of music are needed.

Suppressing something cannot make it go away.

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

Watch the session: You are unnecessarily sad


Further Reading:

final-book-cover_advait-in-everyday-life-4-copy

 

‘Advait in Everyday Life’ by Acharya Prashant

This book is a much needed and rare attempt to bring spirituality and philosophical teachings to everyday life. The author’s genius lies in being delightfully able to bridge the abstract world of theorizations and principles with day-to-day circumstances, happenings, emotions and relationships.

Paperback: https://goo.gl/GbHByV
Kindle: https://goo.gl/VXdQdA