Thought is not bad

There is the mind, and the mind has the ability to think. The question is not whether you are thinking or not. The question is, who is the thinker? If the thinker is devoted to the Truth, then thoughts are just like the dance of Shiva.

Is the river of your thoughts pure enough to allure Shiva to dance in it? And Shiva will not dance in a stream impure.

There is understanding without thought and there is understanding with thought as well. Just as there is Truth, formlessly, and there is Truth, formed as well. There will be occasions when the Truth will strike you like a thunderbolt, like a flash of lightning. And understanding will be complete in a split second. And there will be occasions when you will be required to think.

But I understand your predicament. All the spiritual masters are treating thought as the worst offender. As if thought has brought in sickness and disease to your life. Not really. Thought is your expression, just as action is your expression. As you are, so your thought is. In fact, thought is so very helpful. You cannot look at your tendencies, your vrittis, directly. But thought is gross, palpable, definite, it can be watched.

When you think, you come to know of yourself. Otherwise, you wouldn’t have known. The thought of jealousy or the thought of fear arises, it helps you know that deep within somewhere, you are? Afraid.

Thought is not bad. ‘Useful’ or ‘Useless’ is the place, thought is coming from.



Read the complete article: Acharya Prashant: Is physical proximity to the Guru necessary?


 

Acharya Prashant: Is physical proximity to the Guru necessary?

Acharya Prashant: The next one is from Roosmarjin, from the Netherlands. And she has tried the devanagari script today. That’s what I say, you Love playing games. And you keep trying your games upon me as well. I too am a sportsman. Right? If you offer me a game, I won’t refuse.

So, yes Rosie, let’s have a ball.

“Acharya Ji pranam.” Rosie ji, “Pranam.”

Freedom is compulsory.” Of course.

“At a grace given moment, no thoughts come up in the mind any longer. I want to do or drop, whatever it takes in order to not resist the process. Day by day, the pull to be in physical proximity with you and devote my life to you, the Truth, grows stronger. Most of the thoughts that are in my mind are related to moving to India, to be in your physical proximity. Only if it would be wanted for the sake of the mission at large, will I stay there? But the thought of not coming to live close to you literally makes my heart contract. Maybe this message is not suited for the class, but it is ‘the one thing’ I am serious about. If you don’t stop me, I will come. Please tell me, what is being wanted.

Yours Roosmarjin”

[Holding a cat in his hands and showing the cat towards the screen] Say “Hi” to Roosmarjin. So what do you want from her (asking the cat), she is the Oracle (referring to the cat). So, what do you want from Roosmarjin?

Silence.

Yes, Oracle, speak !  (still holding the cat)

Nothing. Please. Just a meow would be enough. Say something, say something!

She is not refusing. She is not even saying, that consent is needed. She wants to sleep (lets the cat off his hands, and while she goes, comes a meow). And to this, she said, Yes.

A few things you have said.

You have said, “at a grace given moment, no thoughts come up in the mind any longer.” When you were here in India, I had spoken about this, I will repeat!

It is not at all necessary or advisable, to target a state of ‘no thoughts.’ To extend the metaphor of the last answer, will the Sun ever be without its radiance? It’s rays? Will the ocean ever be without its waves? Will there ever be God, sans godliness? Will there ever be the creator, without the creation?

Thoughts are like waves. And waves only give dance to the substance of the ocean. If the ocean itself has somehow become contaminated or spoilt or corrupted. Then the waves too would have that corruption.

There is the mind, and the mind has the ability to think. The question is not whether you are thinking or not.

The question is, who is the thinker?

If the thinker is devoted to the Truth, then thoughts are just like the dance of Shiva.

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Acharya Prashant: To break-up or not to break-up?

Question: How to get rid of a relationship that gives pain in leaving?

Acharya Prashant: A few things must be clear.

One, if it is really a bad relationship, then you can have no pain in leaving it because the pain is already there.

How can there be a pain in leaving it because there is a lot of pain in living it?

You cannot have pain in leaving it; rather you are leaving the pain.

Second thing, dropping a relationship, does not mean dropping the other person. If you think that dropping the other person will lead to a change in the relationship, you are mistaken.

All your relationships are fundamentally a reflection of yourself.

You chose the other person.

If you remain the same, then you will find another person to have the same kind of relationship with.

You are a drunkard; you go to the market to fetch some liquor. If one shop is closed, what will you do? You will go to another shop, establish the same kind of relationship with that shop and get the same kind of intoxication from that shop.

You may keep changing shops, that does not change the relationship.

It is a very fine thing that you must understand. You can keep changing persons in your life, and yet you will find that your relationship is just the same because you haven’t changed. You have kept dropping the persons, you may keep changing shops, but wherever you go, you are just asking for liquor. So your relationship with any shop is just the same. Even if you are going to a shoe shop, you are asking for liquor.

That is one approach, the other approach is, “I chose the other person and if I remain the same, I will keep choosing persons of the same quality.” Why drop the person? Every person is a universe. What do I relate to,  in that person? What does that person become in my presence? Can I let the person ‘be’ and rather change the relationship?

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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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Pure giving

The ego is interested in its own nourishment.

Because the ego wants only that what the ego values, not which is absolutely valuable.

Getting tired of getting hurt is a rare happening. Man is extremely resilient. We keep on getting hurt again and again, at the same place and yet we are hardly ever tired of repeating the same processes, the same actions that bring us to hurt.

You can call it a stage of demolition. The old patterns are seen as worthless and hence given up.

In the first level, the ego gives, and this giving is of a nature that strengthens the ego. In the second level, the ego gives up its trust in itself and hence gets diminished.

In the third stage giving up does not happen. The third stage is of pure giving.

You just give. Meaninglessly, purposelessly, reasonlessly. You don’t even give, you are just being what you really are.

And when you just start giving, since you are giving to yourself, you start receiving a lot.

Tremendously bored we are with everything, that even an invitation to get rid of boredom sounds boring.

Your mind is already afraid of death, and Rumi is just exposing, or at worst exploiting that fear.

Given the way we are, fear is our reality. Wherever there is body identification, there would also parallely be the fear of the loss of the body.

Everything is done for a purpose, for a reason, with the expectation of gain. And where there is the expectation of gain, there is also the parallel fear of loss.

Because an action that arises from fear can never eliminate fear.

Take care of the ‘first’ in the ‘first place.’ Do not let the disease guide your actions. Rather, the first action should be to eliminate the disease. And these are the only two ways of living.



Read the complete article: Acharya Prashant on Rumi: The three levels of giving

Acharya Prashant on Rumi: The three levels of giving

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Before death takes away what you are given,

give away what there is to give.

Rumi

Acharya Prashant: Here is something from Rumi: “Before death takes away what you are given, give away what there is to give.”

The question says, “Statements like these are interpreted as being pleasure aversive, and we already are pain aversive, so together it means being life aversive. Is Rumi really talking about being life aversive?”

I’ll repeat the quote, “Before death takes away what you are given, give away what there is to give.”

‘Giving’ is the keyword. Let’s go close to it and understand it. ‘Giving’ happens at three different levels. All three are connected to each other, yet there is a dimensional difference between the three. The three appear to be progressively leading to each other, yet there is also a quantum jump from the first to the second and from the second to the third. The first kind of giving is the giving that we are all very familiar with.

You give somebody a hundred rupee note and then you expect in return a value of at least hundred rupees, right? And it is great if you give hundred rupees and are in return given a value of two hundred rupees. If you just look at the event partially, then giving is happening. Is it not? You are giving something, right?

Similarly, we give gifts to each other. We give compliments to each other. We give advices to each other. We even give help to each other. We see that happening all around us. What is common between all these types of givings? We are talking about the first level of giving. What is common between all these types of giving?

Listener: It’s given to someone else.

AP: Yes, and?

L: Expectation of a return.

AP: Expectation of a return. Now what kind of return do you expect? When you give something to somebody, what do you expect in return?

L: Something of same value.

AP: Something of value at least, or do you expect something valueless? Be with me, do you expect something valueless or something you deem as worthy?

L: Something we deem as worthy.

AP: Who decides whether what you are getting in return is indeed valuable?

L: Me.

AP: You decide. So you are the one who decides that you are giving away something that has value, let’s say a note or a compliment. And you are also the one who decides that what you are getting in return too is valuable, correct? Who is this ‘you’, who is this ‘me’ who decides what to give and what to get? And whether to give and whether to get? And whether the given and taken has value? Who is this entity that decides all this? That entity is called the ‘ego.’

The ego is interested in its own nourishment.

So, whenever it enters into a transaction with the world, whenever it enters into a transaction in a relationship, its objective is always to enhance itself. Which means that if it is giving hundred, it wants hundred and fifty in return. This is our normal day-to-day giving, which appears like giving but is actually a business transaction in which the ego wants to benefit and hence enhance itself. Are you getting it?

If you give something but get something in return which the ego does not like, then you will say that this is not a fair transaction. Take an extreme example. Let’s say you have become habituated to substance abuse, drugs. You take one thousand rupees and you give it to a drug peddler. And what you get from him instead is some sane advice and a copy of the Upanishads. An entire set of the principal Upanishads, that’s what he gives you the moment you hand over your thousand bucks to him. Will you say that you have been given a fair deal? Would you?

L: No.

AP: No,

because the ego wants only that what the ego values, not which is absolutely valuable.

It has to be valuable in relation to the ego’s configuration. I want that which I think is good for me. Now even if what you are giving me is beautiful advice and a copy of the scriptures, yet I reject it because I do not value it because this is not what I expected. Give me that which I want.

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