Prabhuji - Experimenting with the Truth

EXPERIMENTING WITH THE TRUTH

Copyright 2018

First Edition

Printed in the United States of America

All rights reserved. None of the information contained in this book may be reproduced, republished, or re-disseminated in any manner or form without the prior written consent of the publisher.

Published by

Prabhuji Mission

319 Route 31

Round Top, NY 12473

USA

Website: www.prabhuji.net

Email: info@prabhuji.net

ISBN-13: 978-1-945894-10-7

ISBN-10: 1-945894-10-5

Library of Congress Control Number: 2017919676

Contents

Question 1

Question 2

Question 3

Question 4

Question 5

Question 6

Question 7

Question 8

Question 9

Question 10

Question 11

Question 12

Question 13

Question 14

Question 15

Question 16

Question 17

Question 18

Question 19

Question 20

Question 21

Question 22

Dedicated with deep gratitude to my master, a seer, an enlightened being, someone who is no one, only a presence... a seagull that loves flying more than anything else in life.

The story of my life is nothing but a long voyage: from what one believes to be to what one truly is, from the personal to the universal, from the partial to the total, from the unreal to the real, from the apparent to the true, from the temporal and transient to the eternal, from darkness to light, from the human to the Divine. This story is not public but deeply private and inti mate.

I am the disciple of a seer, of an enlightened being, of somebody who is nobody. I was initiated in my spiritual childhood by the stars shining through the silence. A seagull that loved flying more than anything else in life inspire d me.

In love with the impossible, I crossed the universe chasing a star. I have walked a thousand paths, following the footsteps of those who saw, with deep respect for them but always in my own way.

As the ocean that longs for the water, I sought my home within my own house. I love religion in all its manifestations, though I have never been affiliated with any in particular. I am not part of any organized religion, because enlightenment is not a social but a spiritual phenomenon. Truth does not permit institutionaliza tion.

I publicly declare myself multi -r eligious because my religion is one: the religion of love, and its temple is the heart. It is there that I offer up my pra yers.

I am not a guide, instructor, educator, pedagogue, guru, evangelist, or master, but only a traveler whom you have asked for directions. I will gladly show you a place where everything calms upon arrival, a place beyond the sun and the stars, beyond your desires and longings, beyond time and space, beyond concepts and conclusions, beyond you.

I have not transformed my inner life into a profession or job. It is not my intention to convince anyone of anything. I only talk to myself and think aloud. The echo of these words may lead you to the infinite space of peace, silence, love, existence, consciousness, and absolute b liss.

Do not search for me; search for yourself. It is not me that you need, because the only thing that really matters is you. What you yearn for lies within you, as what you are, here and now.

Avoid fame, for true glory is not based on public opinion but on what you really are. Choose bliss over success, life over reputation, and wisdom over informa tion.

When you fly, you learn that what matters is not to touch the sky but the courage to spread your wings. The higher you rise, the smaller and less significant the world will look As you walk, sooner or later you will understand that every search begins and ends in you.

Your unconditional well -w i sher ,

Prab huji

On what authority do you
base your teachings?

The authority of my words comes from myself, from what I am; it is not derived from books or from other human beings, but from experience. What I say may at times resonate with your beliefs and at times conflict with them. My words, however, need no evidence to prove their validity, because I only speak about what happens within me. My descriptions will not always agree with texts like the Bhagavad Gita, the Vedas, the New Testament, and the Koran. In the end, all authority comes from ourselves. Even if we accept the words of the scriptures as absolute, we are the ones who give validity to what we consider sacred script ures.

: - , , . ( , , -)

Rabbi Yochanan further said, One who wishes to accept upon himself the complete yoke of Heaven should evacuate himself, wash his hands, put on tfillin , recite the Shma , and say his prayers. This is the complete acceptance of the Yoke of Heaven. ( Talmud Bavli, Brachot , 14a b)

Are we not the ones who grant supremacy to our popes, priests, imams, lamas, and gurus? How can a verse from a scripture decide if I am satisfied or not? How can someone other than me determine that I am tired? What authority does a religious leader have to decree if I am in love? We are the sole authority of our internal w orld.

Institutionalized religion preaches the supremacy of an external authority. This strips believers of authority and gives it to scriptures and prophets. But blindly accepting authority destroys all searching and, therefore, any possibility of finding, discovering, or unveiling. Truth cannot be acquired through some external intermediary; it is extremely delicate and withers when passed on. For one to truly learn rather than merely accumulate secondhand knowledge that has been passed down, it is necessary to leave out any external authority. You are authoritative when you speak out of your own experience. You act with authenticity if your actions originate in what you really are.

Truth does not flow through professional declaimers who simply recite words. Millions of preachers, instructors, and scholars go around the world recounting the experiences of others with well -d ocumented ignorance. Someone can have an excellent memory, but that does not make them an autho rity.

Absolute authority belongs to Truth alone. Only the words of someone who is Truth itself are authoritative. Reality can flow through those who have emptied themselves, such as Moses, Samuel, the Baal Shem Tov, Rabbi Nachman of Breslov, Alter Rebbe, Rashi, Buddha, Jesus, Lao -T ze , and Kabir. Since such discourse does not stem from the mind, it cannot be considered mere words, but is speech from a plane that transcends w ords.

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Rabbi Ba, son of Cohen, [said] in the name of Rabbi Yuda, son of Pazi, You should know that the words of the Sofrim (sages, the first exponents of the oral law) are preferable over the words of the Torah (Bible). ( Talmud Yerushalmi , Brachot , Chapt er 1)

Muhammads teachings are authoritative, not the words of Muslim preachers. The message of the Baal Shem Tov has authority, not the words of a professional preacher. The teachings of akara are filled with authority, not those of pandits. The words of Krishna are bona fide, not those of the Vaishnava missionaries. The teachings of enlightened masters have authority, not the preaching of religious propagand ists.

Only those who have seen the Truth can talk about it. Light flows through a tattva -d arin , a seer of the T ruth.

tad -v iddhi praip tena