1. isbn 979-8-88572-689-4.pdf

Content: Workshop for IT Professionals

Content: THE SPH NITHYANANDA PARAMASHIVAM

Content: Workshop for IT Professionals

Content: The SPH Nithyananda Paramshivam

Content: WORKSHOP FOR IT PROFESSIONALS

Content: Published by KAILASA's Nithyananda Hindu University | Copyright © 2021

Content: First Edition: 2021

Content: Ebook ISBN: 979-8-88572-689-4

Content: Nithyananda Hindu University

Content: 9720 Central Avenue, Montclair, CA 91763 USA

Content: www.nithyanandahinduuniversity.org

Content: All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher.

Content: Nothing written, explained, shared or promoted in this publication should be considered or construed as medical advice or a substitute for medical care. Any instructions, teachings and suggestions contained in this publication are purely in a spiritual capacity and not intended to be any sort of guarantee or definitive statement about one's health or one's past, present, or future.

Content: This book is not a platform, guide or instruction for learning or practicing any meditation, siddhi, process, āsana, kriya, diet, or other technique that is described or pictured in this book. Any such technique included in this book is for illustrative and informative purposes only and should be practiced only under the guidance of a trained teacher Acharya, ordained by The SPH Nithyananda Paramashivam.

Content: Copyright © 2021 Sri Nithyananda Paramashivam. All Rights Reserved.

Content: I welcome you all with my love and respects.

Content: Thank you for the introduction and for inviting me. But the last statement of the introduction is a little controversial!

Content: People ask me, 'Are you God?' This is the question from time immemorial all Masters are asked. This question is very tricky. So, when people ask me, 'Are you God?', I again and again tell them, 'I am not here to prove that I am God. I am here to prove that you are God.'

Content: Whether I am God or not, it is in no way directly related to your life. But one thing is sure - every single one of us carries that glimpse, carries that truth within us. Just as we heard in the beautiful verses of Kabir in the introduction!

Content: When we are awakened, we really feel we are God. This is not an egoistic statement. Please understand: it is not an egoistic feeling.

Content: Dynamic Consciousness

Content: Being focused is the side-effect of dynamic consciousness.

Content: Being focused in the world does not mean that this is the only reality. In the dynamic consciousness you will have your inner space experiencing this world intensely, being intensely focused.

Content: At the same time, you will be experiencing the truth that is beyond this world, what we call God or divinity or whatever it is.

Content: Means of Experiencing the Truth

Content: I will try to share a few truths, satyas. We will analyze these truths with our questions and try to internalize them by questioning.

Content: First, a few things I want to present in front of you, the satyas. In Vedanta, we have three steps: shravana, manana and nidhidhyasana. Shravana means listening. Manana means contemplating, questioning or internalizing. Nidhidhyasana means living it, expressing it.

Content: Dual Identity - Ahankar and Mamakar

Content: A few basic truths: We carry two identities. One, the identity which we project to the outer world, how we want the world to know us, how we want to present ourselves to the world, how we want the world to remember us. We call this by the word 'ahankar'.

Content: Second, 'mamakar', the identity which we believe as we, inside our heart. There is one identity which we project to the outer world and another identity which we believe as we inside us.

Content: The whole life is nothing but a fight between the ahankar and mamakar, the identity which we want to project to the outer world and the identity which we believe as we.

Content: The big problem is people who think the identity which we want to project to the outer world is the reality, become materialistic. They spend their whole life trying to fulfill that identity, trying to make that identity into reality, trying to make that personality into reality.

Content: I think in your profession, you will see these kinds of people enough! These are the people who want to prove the outer world identity as a reality.

Content: The second group is of people who start believing the identity which they believe inside as reality. They only become, I can say, a kind of a religion: yogis, constantly chiseling themselves, constantly trying to develop themselves.

Content: The identity which you project to the outer world will always be much more than what you are. It will always be much more than what you are; you will always try to project something more than what is.

Content: And the identity which you believe as you in the inner world will always be lower than what you are. You will always be continuously condemning, criticizing, judging yourself. It will always be much lower than what you are.

Content: One group which believes the identity which you project to the outer world, the ahankar, becomes materialistic.

Content: The other group which believes the mamakar, the identity which you believe as you as the reality become a kind of religious people or we can say yogis, continuously chiseling themselves, continuously working on themselves, continuously trying to develop themselves.

Content: Very few realize the truth, neither the identity which you project to the outer world is the reality, nor the identity which you believe as you is reality.

Content: People who realize both are not reality, both have no base, they experience the true liberation; I call them as Paramahamsas, people who live enlightenment.

Content: Please understand, people who seek enlightenment never live enlightenment.

Content: Seeking enlightenment is completely different from living enlightenment.

Content: Seeking enlightenment means continuously trying to chisel the mamakar, the identity which you believe as you in the inner being, trying to develop it.

Content: I have seen people working on their personality for thirty years or forty years, repeating some mantras or some techniques or some methods or some reading or some form of spiritual exercises or self-development techniques.

Content: Portable Knowledge vs Non-portable Knowledge

Content: See, in the spiritual exercises there are two things: portable knowledge, which gives you a kind of feel-good feeling, which is used in the modern days, in the training seminars and self-development programs.

Content: Nowadays thousands of kinds of yoga, self-development programs have come up. In the US, yoga is a six-billion dollar industry! I was surprised. Six billion dollar industry in yoga in the US! Because the portable knowledge, the self-development techniques, can be easily packaged and sold.

Content: There is another type of experience: non-portable experience. Yoga is not just replacing your headache and fever medication. Meditation is not just to replace your anti-depression medication. It has its own depth. It is much deeper than physical and mental well-being. It has its depth. That depth only I call 'non-portable experience'.

Content: See, the first group, the materialistic group, the people who believe only the ahankar as reality, never bothers about spirituality.

Content: The second group of people who believe the mamakar as reality, go on using continuously, some methods, some techniques, the 'portable knowledge'. Of course, this gives you a feel-good feeling. It really gives you a feel-good feeling for two days if you do some kind of yoga or pranayama or kriya, and all these things. It is wonderful, nothing wrong. It gives you a feel-good feeling for a few days.

Content: The Rich Inner Science Tradition

Content: But I feel the spirituality, the traditional knowledge, the research and development which went on in this country for the last ten thousand years in the inner science can contribute something more than the feel-good feeling to you.

Content: Please understand, I am not against yoga, pranayama and all these things. These are all beautiful but we have something much more, which can contribute more to your being than just a simple feel-good feeling. At least for the last ten thousand years in India, the research in the inner science has been going on.

Content: We have in India more than ten million living ashrams and temples, where this inner science is continuously practiced by at least one billion people. So this great technology, this great tradition has something deeper, more sacred to offer to us.

Content: The Liberation from the Outer and Inner World Identities

Content: Understanding that ahankar is illusion is very easy because it is something to do with the outer world and you have to struggle to satisfy it. The moment you need to struggle to

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Content: show what you want to show, you realize. Or if you have the time and experience to contemplate, you sit and contemplate, 'I think what I am trying to project is never going to be fulfilled or is never going to become reality.'

Content: At some time, you will have the time or the experiences to contemplate, to look in. But if you start fighting with your mamakar, if you start chiseling your mamakar, if you start developing your mamakar, there is nobody to tell you that you are caught in the same race in a different direction.

Content: Trying to develop the identity which you show to the outer world, and trying to develop the identity which you believe as you, both are going to end in deep suffering because both do not have a base. Neither ahankar nor mamakar have a base.

Content: The moment you understand these two don't have base, they do not have a hold over your inner space. Suddenly you experience such a great freedom, the liberation or the restful awareness, what J. Krishnamurthy calls as 'choiceless awareness'. That awareness is the real gift from our tradition, from our great Vedantic tradition.

Content: You can say this state of restful awareness is the essence of the research and development which went on in the world of inner science.

Content: First thing, both identities which you carry don't have a base. They are not real. Second thing, how to go beyond these two, because the moment you come out of your sleep till the moment you fall into the dream state, continuously these identities have a hold over you, have a say over you, have an influence over your being.

Content: How to 'un-clutch' from them - this is the word again and again we will be using - 'unclutch'. You see, while driving, you have to release the clutch before changing gears. You have to declutch, whether it is from first gear to second gear, or from second gear to third gear or any movement. You have to completely declutch or 'un-clutch' from the movement.

Content: In the same way, any state you fall into, from waking state to dream state or from dream state to deep sleep state, any state you move within your inner space, you have to un-clutch. You have to come to that zero zone; the neutral zone. You have to come to the center space. I can say that is the center space which is continuously happening in you without your being involved in it.

Content: If you can experience that center space with your awareness, suddenly you will see what I call 'freedom' as an experience. What I am saying as freedom means freedom from these identities as an experience.

Content: The Parrot That was Afraid of Letting Go and Flying...

Content: Maybe this simple example can help. In North India, in the forests, the hunters hang a small stick to catch the birds.

Content: You may wonder, how will the bird be caught by this small thing? The birds will come and sit on one side of the twig.

Content: The moment it sits, because of its weight, it will become topsy- turvy, upside down. And the moment the stick is upside down, the bird will be hanging.

Content: The poor bird does not understand that if he lets go, he can fly. He thinks if he relaxes, he will fall and break his head. So he will be continuously hanging, maybe for two or three hours. The hunter will slowly come, catch the bird, put it into the cage and go.

Content: Identity - Is It a True Security?

Content: Just like that bird, we also have the deep fear that the moment we let go of the 'I' and 'mine', 'ahankar' and 'mamakar', we may become mentally imbalanced or we may not be able to run our day-to-day routine. This is the first fear.

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Content: Continuously people ask me, 'Swamiji, you tell us to relax from the two identities, the outer identity and the inner identity. If we relax, how will we be able to manage our day-to-day routine? How can we think? How can we live our lives?'

Content: There is no reference, there is no record, that some bird relaxed and fell and broke its head. No! Just like the bird hanging onto the stick, we hold on to our identity tightly and continuously because our identity is our security. That is our security, whether in the outer world or in the inner world. That is our boundary, that is our security.

Content: The big problem is, for security reason only we hold on to our identity in the initial level. But slowly that boundary becomes practically like a boundary made for our bliss, our joy, our expression, our intense excitement. The boundary which we create as a security, that itself becomes a bondage or prison for our joy, for our very being.

Content: The Tapas of the Balance after Courageously Letting Go

Content: All that the bird needs is a little courage to let go. Maybe during the two or three seconds till the bird turns up and balances, it may experience a little chaos, it may have little difficulties.

Content: The courage to manage those two or three minutes is what I call tapas. That is what is tapas. That is what is penance.

Content: All we need to know is the identity which we project to the outer world and the identity which we believe as us, both have no base.

Content: Second: when you understand both the identities have no base, both have no direct use to your life and they do not directly contribute to your life, you can play the game in a much better way without these two identities.

Content: The whole game which you are playing now, the whole life, your whole day-to-day routine can be handled, managed and lived without these two identities coming into play or without these two identities being remembered in your inner space as you.

Content: If this possibility is understood, I call that as a right listening, shravana and if you are continuously contemplating and trying to live this freedom, I call that as manana, contemplation. If you are established in that freedom, we call that as nidhidhyasana or living enlightenment.

Content: Q&A

Content: Just these few truths, a little strong; maybe the truths which I have expressed are a little strong as they are the straight truth. Maybe when we analyze it with questions, with interactions, you will be able to understand or catch a glimpse of what I am trying to express. So, instead of continuously talking, I will be happy to answer your questions. Whatever I wanted to express, I'll try to share in my answers. I'll wait for your questions. Anybody can start.

Content: Q: I feel a kind of emptiness. Prior to the emptiness is a kind of fear like the bird hanging upside down. But how to explain the emptiness? It is kind of...it is like a feeling of being stupid.

Content: I can say, only when you get updated you begin to feel that you are stupid. You understand? Only when your intelligence gets updated, you feel that you are past. You see, whatever you think as you is nothing but your past. So, whenever you feel that you are stupid, that you are nothing, you are a nobody, it means what you think as you, what you believe as you, your past, has become irrelevant.

Content: Your past will become irrelevant only if your present is intense.

Content: If you are getting updated, if you are becoming something beyond what you think as you, only then you feel your past or your old identity is stupid. I feel that feeling continuously your past is stupid is the best way to be in the present.

Content: If you have a deep respect or dependence on your past, you will never be able to live in the present moment.

Content: So the experience which you are going through I think is worthy. Maybe in the initial level it is a little frightening.

Content: You see, one thing: we again and again get confused between learning from the past and continuously living in the past. Learning from the past happens only when you un-clutch from your past experiences.

Content: When you un-clutch from your past experiences, guilt, suffering, pain, the essence of your past experiences, the teachings which you need to receive from your past experiences will become part of your being.

Content: When we are continuously clutched to the past, only the pain, suffering, guilt will be reflecting on our being. We will never pick up the essence or we will never pick up the juice from the past.

Content: Q: In my everyday life, in my profession, I have to be a certain kind of person; I have to project myself in a certain way. But that person is not me. I know I am not that person; rather I am witnessing that person.

Content: Two things, one is you know you are not the person projecting, but you think you are the person whom you think as you. You agree?

Content: (Questioner agrees.)

Content: That is what I am saying: Mamakar is also a lie. You understand? Mamakar is also a lie. Now un-clutch from that being also. You will not have a struggle.

Content: You see, the struggle is between ahankar and mamakar. Either mamakar is working to project to make ahankar as reality or the ahankar continuously criticizes the mamakar as not reality. In your case, mamakar is not working to fulfill the ahankar, but ahankar is continuously criticizing you are not reality. That is where the problem starts.

Content: Q: I am witnessing my outer identity and I know it is not really me. Is that witnessing state mamakar?

Content: No, witnessing state is not mamakar.

Content: The witnessing state is beyond these both.

Content: Q: Swamiji, there are many times when you feel that the work is being done through you and you are like a puppet.

Content: I can say even that idea is coming from mamakar. When you are beyond ahankar and mamakar, neither do you have an idea that somebody is working through you nor do you have the idea that you are working. Both the ideas will not be there.

Content: People ask me, 'How do you know you are enlightened?' I tell them, First thing: the doubt whether I am enlightened or not has disappeared. Second thing: the idea 'I am enlightened' is not there. Both will not be there.'

Content: Neither will you have the doubt whether you are enlightened nor will you have the idea that you are enlightened. See in your case, the moment you have the idea that somebody is working through you, it is mamakar, it is mamakar playing the game.

Content: Actually ahankar's game, you will be again and again reminded because the society will remind you. In mamakar's game, nobody will remind you. That is the most dangerous game. The most dangerous game is mamakar.

Content: I can say, if I have to say based on percentage, only 10% of the people on planet earth suffer with the games of ahankar; 90% of the people suffer with the games of mamakar, especially in India, which is a religious country.

Content: India is a great, religious country. Whether you want or not, from the young age, you have to listen that Rama went to the forest, Ravana kidnapped Sita, all this you have to listen. It is your life: Ramayana, Mahabharata and all these religious scriptures. Here our suffering is more with the mamakar, not even ahankar.

Content: It is more with the mamakar, trying to continuously chisel yourself and trying to continuously develop the personality which is not there.

Content: Q: If there is no thought, will there not be a cessation of activity itself?

Content: No, that is the main thing. You see being focused will be the side-effect of dynamic consciousness. The side-effect of dynamic consciousness will never be laziness.

Content: People ask me, ‘No, no, no, if I just un-clutch from both identities will I not become lazy?’ I tell them, ‘Just sleep for ten days, nothing wrong. Have a vacation for ten days. Decide, ‘I am going to un-clutch. I am going to un-clutch from both the identities.’ How many days do you think you can sleep? How many days do you think the cessation of activity will happen in you?

Content: You see, 33% of your body is sattva, pure silence. 33% of your body is rajas, restlessness and 33% of your body is tamas, deep sleep, the laziness. As of now the first fear which will happen in you is if I un-clutch, I may become tamasic, I may become a lazy person.

Content: Try. Try to un-clutch. That 33% of your laziness will be exhausted, it will disappear from your system within a few days. Then what will you do? Then naturally with your innate intelligence you don’t have to be driven by fear and greed to live your day-to-day life.

Content: Maybe in the young age, some fear and greed is needed to drive your life. But after you grow up, maturity means ‘being driven by inspiration’. That’s what I feel is maturity. Even after becoming physically mature, if you have to be driven by fear and greed to run your day-to-day life, I think it is being ‘mentally retarded’! I am using a little strong words, sorry for that.

Content: We can live with inspiration. But the problem is, we are never given that confidence, we are never given the courage that we can live just by inspiration. We always think, ‘Either there should be fear and greed or I’ll become lazy.’ It is not the case.

Content: We call this in Sanskrit, prarabdha. Prarabdha means the karma or the desires with which you build your body. You see, your very body is built with certain desires, karma. The desire or need to have certain experiences, that prarabdha is powerful and intelligent enough to inspire you to run your life.

Content: Sometimes you can see, for no reason you radiate excitement; for no reason you radiate intelligence. Those few moments can become your whole life. It doesn’t need to be a part time of your life. It can become your whole life.

Content: That trust is what I call bhakti. When you start trusting you that your prarabdha is intelligent enough to play your whole life, when you start understanding that just by un-clutching, your very being can run your life, that’s what I call atma bhakti, the devotion to or trust on yourself.

Content: Maybe in the initial level, during the first few days, what I call the tapas period, you may have a little imbalance. I feel it is worth undergoing. For few days just decide, whatever happens let it happen.

Content: Q: You said we should live based on prarabdha. That prarabdha is based on how I have lived so far. Based on the beautiful teachings and guidance you have given, I have a certain understanding and discrimination. Now, do I live life based on that discrimination or should I live based on my prarabdha?

Content: Two things. I'll try to explain in a few words what is exactly karma, the word which I introduced.

Content: You see, all the possibilities available in the cosmos, we call that as agamya. There are all possibilities: you can become a fish, you can become a snake, you can become a man, you can become a god...all possibilities. We call that as agamya.

Content: There are the possibilities which are available to you not only in the field of your awareness, not only about which you are aware...like the words which I uttered like fish or a monkey or a dog or a donkey or a man, all the things which are known to you. But there are also many possibilities which are unknown to you. Those we call sanchita, the whole thing.

Content: The whole is sanchita and the possibilities in front of you is agamya. You decided to play only with certain boundaries in this body. That is what we call prarabdha. See when you came down, you decided to play inside certain boundaries. Within that boundary you decided to play. That boundary is what we can call prarabdha.

Content: And after coming here you see many possibilities before you which you try to accumulate, which you try to acquire; those possibilities can be called as agamya.

Content: This prarabdha itself has an intelligence to run your life.

Content: One big difficulty is you see too many agamyas, too many possibilities in front of you. Because of that, your trust over your prarabdha or your own possibilities is reduced. You think your prarabdha may not be that powerful to run your life because of the agamyas, the possibilities which are in front of your eyes.

Content: But, I tell you, trusting prarabdha is powerful and realizing it will take away one important thing from your life - the continuous irritation.

Content: You see the constant irritation which you are carrying from morning till night is the gift of agamya.

Content: From morning till night, from the moment you come out of your bed till the moment you fall asleep, you feel the constant irritation. We just need somebody to make some mistake so that we can jump on them; we are just waiting. We are just waiting. Anybody who comes in our presence will have our 'blessing'! That constant irritation is because we are centered on agamya.

Content: Our energy, our inner space, if it is centered on prarabdha, it is not that we will not be working or relating with the possibilities. It is not that we will stop working, no! We will continue to work but our base will be on prarabdha. We will not be carrying the constant irritation which we carry now.

Content: You see, constantly rejecting everything, the mood of constantly being irritated happens because of our agamya, because of our possibilities.

Content: In the ashram, whenever any of the ashamites does some mistake, the first thing I tell is: Let him have freedom. That is his punishment.

Content: Understand, without the intelligence, the freedom, the dilemma itself will kill him.

Content: We are all continuously working for the freedom, we are running behind the choices, the possibilities, the agamya. But we forget that the prarabdha is very intelligent, very powerful.

Content: In the whole world, there are only two kinds of people, people whose inner space is centered on agamya and people whose inner space is centered on prarabdha, that's all.

Content: People whose inner space is centered on prarabdha continuously live the life, express the life of peaceful, or I can say, restful awareness.

Content: In Sanskrit, we have the word nivritti means getting centered, getting more and more centered.

Content: And people who are living based on agamya live the life of pravritti, continuously trying to acquire more and more karmas.

Content: Two things: We always have an idea that the person who is centered on prarabdha may not be able to perform his duties, day-to-day routine or may not be able to live the regular life, maintain his profession or relationships etc. That is not the truth. Again I want to repeat the same words: Being focused is the side-effect of dynamic consciousness.

Content: The dynamic consciousness will never bring dullness or laziness into you. It will be such an intense excitement, such an intense joy, such an intense expression of your being, that continuously for no reason you are inspired.

Content: You see now, the clutched mind, the mind which is based on agamya will be inspired only by fear or greed. Early morning, you will see that you will come out of your dream state only if you have a strong desire.

Content: Settling in the physical body and running the physical body out of fear or greed is what I call living the life based on agamya.

Content: Settling into your body and running your life based on inspiration is what I call 'living enlightenment'. It is possible.

Content: First I wanted to propose, it is possible. Let us analyze this one idea: It is possible. Then I will try to present a few ideas how to. Then you will be able to experiment with this idea Now, let us analyze this possibility.

Content: Any other questions?

Content: Q: Swamiji, living your life in agamya may be also driven by prarabdha. What happens then?

Content: You are saying, living your life in agamya may be also your prarabdha. One measure how to find out whether you are living based on agamya or prarabdha is that you will not have constant irritation. If you are carrying the constant irritation, be very clear it is an agamya based life, that's the scale.

Content: You see, Isavasyam idam sarvam: Whatever exists is life energy. Whatever exists is intense auspiciousness. So your every breath, your every moment, if it adds 'satchitananda' (truth-consciousness-bliss) to your life, you are living based on prarabdha.

Content: Your every breath, your every moment has to add more and more auspicious feelings into your being.

Content: If every breath adds more and more excitement, more and more auspiciousness, more and more joy in your being, you are living based on prarabdha.

Content: If every moment brings some irritation, some feeling of suffocation, then surely you are living based on agamya.

Content: Q: Can that be driven by prarabdha? That is my question.

Content: No, it is purely your choice. You see, as long as you feel that you exist, you have the choice.

Content: Do you feel you exist?

Content: (Questioner says, 'yes'.)

Content: Then you have the choice.

Content: At one moment you will not even have the feeling that you exist; at that time you don't have a choice. Till you feel that you exist, you have a choice.

Content: Do you have the feeling or the idea that you exist?

Content: (Questioner replies, 'Sometimes'.)

Content: Whenever you have the feeling that you exist, you have the choice. Whenever you don't have the feeling, you don't have the awareness that you exist, you don't have the choice.

Content: See, trying to increase the zone where you feel that you exist and you live without being irritated, or I can say, without carrying that constant irritation, is the whole purpose of spiritual life.

Content: You see, when you don't have the awareness that you exist in deep sleep, you will not have that irritation. Not having the awareness that you exist is not your goal. The goal or the ultimate truth that we need to experience is having the clarity, 'I exist', but without the irritation.

Content: When you are aware, the responsibility to take decisions, to make choices will be there, but the suffering of the dilemma will not be there.

Content: Q: Swamiji, I would like to have your guidance on some specific points. First issue is, there are two types of stress. One is functional stress. Another is dysfunctional stress. So far as functional stress is concerned, it is an extension of the survival instinct. Because of the survival instinct, fear and stress, we have achieved so many things. And various advancements are a result of that stress, fear. So it is not that stress is always dysfunctional. It is very very important and functional. In fact, in our life, right from childhood, a lot of programming goes into our mind to face day-to-day situations for better preparing, better facing situations. The people who are driven by fear and stress achieve a lot in life. In fact, a lot of august officers here have got the fear of exams from schooldays. Because of the fear of exams, they studied well. They were afraid of the future, what it will be. So, because of all this stress and fear, we have worked hard and we have achieved this position.

Content: Now, connected to this, the next point for which I want your help, Swamiji, is this: at some point of time in our life, because of circumstances, because of something happening in life, the very programming, the very structure, which has helped us achieve so far, has taken over us. And we have become stressed because earlier the self was ruling over the structure, the programming. Now the programming has taken over ourself. Our conditioning takes over us and we forget our true nature of bliss. But how do we get over the conditioning? Please give a foolproof technique, a straight method which I don't need to practice for so many days. When can the method start working?

Content: Now, the third point on which I wanted to take your guidance, Swamiji, is this: at one point of time, these programs, these structures, take over the self which is the blissful self. Another thing is what are the techniques? I want sure-shot techniques because I have tried thousands of techniques. I want sure-shot techniques so that right from day one, we should be able to achieve and experience.

Content: See, just like you explored thousands of techniques, I also explored. I am basically a seeker. So, I am responsible for what I am talking.

Content: The essence, let me try to give the essence of the question which you are asking. The conditioning, the blissful self before conditioning, the self taken over by the conditioning, now how to again un-clutch? This is the essence.

Content: A small example: You see, just look back at when human beings started walking on two legs. The first monkey which started walking on two legs was a big breakthrough. You understand? That is a big break-through. All the monkeys had been walking only on four legs; suddenly one monkey started walking on two legs. And that monkey was successful in walking and it called all the other monkeys, 'We can walk on two legs! And it is an important thing you should all do because then two legs will be free.' Naturally all those monkeys would have laughed at that monkey which was trying to teach, which was trying to tell something new.

Content: That whole incident would have been too small. But now we understand that is a great breakthrough. Actually, when monkeys started walking on two legs, that is when the whole civilization developed.

Content: Even our brain developed because of walking on two legs. What was a very small thing led to a great revolution or evolution. Please understand that situation. That is the same situation now.

Content: I am trying to propose a simple thing. Just like how that monkey proposed, 'We can walk on two legs', I am proposing an important thing, 'We can live without the mind.'

Content: Very shocking, little disturbing and naturally all kinds of questions that the monkey would have faced I have to face; all kinds of difficulties that the monkey faced I have to face now.

Content: Not only that, when the first monkey would have taken a 'class' for the other monkeys that they can walk on two legs, naturally, those monkeys would have gone to their places and tried for two days and failed. And after a few days, again they would have tried...The whole game...just visualize the same game.

Content: The same game is happening now. See, even when you say, 'No, no, no, I have tried many times but it never works out.' surely that monkey also would have received a similar kind of a complaint, 'No, no, I tried! With a stick I tried, holding the walls I tried, holding the trees I tried...it did not work out.'

Content: See, this is the usual difficulty, but I tell you that the possibility is there, first thing. Second thing you asked, 'How to?' The second question you asked, 'Then please give me the foolproof technique, the straight method which I don't need to practice for so many days.'

Content: See now I can tell you with clarity and confidence. As I told you, I was also a seeker and I tried and experimented with enough techniques. Now I can give you some method or technique straight away that you can use. Now, you asked me for a technique which should work from that same day. This technique will work from this moment. From this moment, it will start working.

Content: Un-clutching Your Way into A Blissful Life Is Possible

Content: I'll try to explain a simple technique, this un-clutching. 'Un-clutching' is the technique I am trying to teach. Before entering into the technique, I want to clear the intellectual questions. See, mainly I want all of you to understand the possibility.

Content: See, once the possibility is understood, we can immediately enter into the technique, the 'how to'. If the possibility itself is not understood, if you are not clear that it is possible, then even when you enter into the technique, you will be continuously entering with the negative mood. You will never be able to experiment with the technique. You will never approach the technique with the sympathy, 'Oh, maybe it is possible...'So, I am just trying to spend a few minutes so that the possibility is understood. Then we can enter into the technique.

Content: Different Techniques for Different People

Content: It is possible! See, the whole spirituality is nothing but again and again saying, 'It is possible' in different words, in different methods, in different techniques. You made one statement, 'I tried many techniques.' It is not that those techniques do not work. For different beings, for different people, different techniques work. Different techniques work for different persons and different beings.

Content: It is not that the techniques you tried are useless. Surely they would have helped some people, some beings. When people ask me, 'Can we try some other Master's techniques?' or 'Can we go to some other classes or some other programs?', I tell them, 'Sure, pluck flowers from all the gardens and make a beautiful bouquet for yourself.'

Content: Sometimes some techniques directly help; sometimes some techniques may not help. But I can be sure of one thing: This technique will surely help you because you have seen many other things. This can help you.

Content: Insight into the Nature of Thoughts - Illogical, Unconnected, Independent

Content: I will try to give a simple introduction about this un-clutching - how this un-clutching is possible and how it happens.

Content: We will see how the mind works. Continuously thoughts are flowing.

Content: Joy Shaft

Content: Pain Shaft

Content: These are thoughts of different shapes, different sizes, different colors, different qualities, different experiences. Some are related to joy, some are related to suffering, some are related to depression, some are related to excitement - there are different kinds of thoughts.

Content: Please understand: continuously thoughts are flowing in different shapes and in different ways.

Content: One important thing we need to understand: All the thoughts which are flowing are completely illogical, irresponsible and independent.

Content: Please understand, some of the truths will be very strong words; some of these words will be very strong. These thoughts are not responsible to each other. They don't have a logical connection. They are completely independent. They are independent and illogical; they are not connected.

Content: Let me give you an example: You see a dog on the street. Immediately you remember some dog which you had as a pet or of which you used to be frightened in your young age. Then you get the memory of your young age. Then you remember the teacher under whom you studied in your young age. Even when I say now, I am giving a simple logic. But when you see your thoughts, it will not have even this much of logic.

Content: You see, the dog which you see on the street and the teacher whom you studied with in the young age have no logical connection. You have no idea from which logic your thoughts move. Suddenly your thoughts move from one to another with no control over them.

Content: If you want to experiment, just now you can try. Take a paper and a pen and write down whatever goes on inside your head, without editing, for two minutes, without editing, write down all that comes in your mind as if a transcribing apparatus is connected to your mind to completely transcribe your thoughts.

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Content: Whatever goes on inside, try to transcribe. You will understand that the thoughts flowing inside you are completely illogical, independent, and irresponsible. Then what is it that connects these independent thoughts? What connects and gives you the kind of feeling that it is continuous and logical?

Content: The Pain Shaft and Joy Shaft

Content: For example, if you believe that your life is a suffering, you will connect all the suffering and depressing thoughts and create the idea of a pain shaft - your whole life is a pain.

Content: I have seen, when you ask people, 'How is your?', the first thing they will say is, 'Oh! Nobody has suffered like me. Even my enemy should not suffer like me!' It means they catch, they connect all the incidents which created pain in their life and create a pain shaft. They believe that their whole life is nothing but a pain shaft.

Content: Very rarely when you are in a high mood, exciting mood, or when you are really in love with somebody, or some object, or with life, you feel that your whole life is a joy. In those moments you connect the joyful moments and exciting thoughts and create the joy shaft, the idea, 'Life is a joy.'

Content: See, the shaft that you create depends on what you believe: if you believe life is a pain, you will create an idea of a pain shaft. If you believe life is a joy, you will create an idea that life is a joy shaft.

Content: One important thing you need to understand: the depression which happened in you ten years ago, the depression which you experienced eight years ago, the depression which you experienced four years ago, and the depression which you experienced yesterday are independent incidents. Our responses to independent incidents in our life are independent experiences, but when you connect all of them and see them together you say, 'My whole life is depression.'

Content: By Nature, Thoughts Flow

Content: This pain shaft or joy shaft is created out of your belief. If you see the exact thoughts as they are moving inside your inner space, they are neither right nor wrong. They are, it is, that's all. It is an existence, a reality, it is just flowing.

Content: But when you create some idea, when you want to restrict the thoughts, when you want to frame them for future reference, you frame them either as a pain shaft or a joy shaft. And the difficulty is you don't stop here. The moment you identify your life as a pain shaft, you try to break it. If you identify your life as a joy shaft, you try to elongate it.

Content: Neither can you elongate nor break the shaft because the shaft does not exist in reality. It does not exist in reality. It is just imaginary. It is just your feeling. If it exists, you can break it. It does not exist. You try to break something which is not there.

Content: You Choose to Suffer

Content: You are trying to continuously fight with something which is not there, either the joy shaft or the pain shaft. Again and again we try to break the pain shaft; trying to break the pain shaft brings one more pain.

Content: Only when you identify it as a pain shaft any pain is a pain. When it is just a reality, when it is existence, when it is just flowing in your being, it has no shaft, it doesn’t create suffering in you.

Content: You may have heard about Ramana Maharishi; he is a great enlightened master. He was from my native place, Tiruvannamalai which boasts of an unbroken lineage of enlightened masters for the last two thousand years. Bhagavan Ramana Maharishi had cancer in the last few months of his life. Somebody asked him, ‘Bhagavan, do you have pain?’ He says, ‘Pain is there but there is no suffering.’

Content: Understand, the pain is translated into suffering only when you create a pain shaft, not otherwise.

Content: You can experiment now in your life; if you have any pain, say back pain or headache, just look at that space without giving the idea or the name, ‘pain’. Suddenly you will see that the experience which you are having as pain will disappear. You can experiment now straightaway.

Content: Maya - Not There but Giving Impression As If It is There

Content: Continuously in our lives, we are creating either pain shafts or joy shafts. The words are flowing, the thoughts are flowing in our inner space. Creating pain shafts or creating joy shafts is what I call fighting with maya. In Sanskrit, we have a beautiful word ‘maya’; it means that which is not there, but which gives the suffering as if it is there. It is not there, but it gives the suffering or the impression as if it is there.

Content: Continuously giving meaning to the thoughts which are arising in your being is the root cause of suffering.

Content: Let me give you a simple technique of un-clutching. Please understand this simple technique of un-clutching.

Content: Un-clutching - Beyond Identification, Connection and Classification

Content: What do I mean by the word ‘un-clutching’? When you sit, there will naturally be some thoughts. When a thought comes, usually your mind will try to connect it, identify it with some past pain or joy. Or it will classify it as something related to worry, fear etc. Or it may be just a simple thought flowing. The mind will try to connect or classify. It will try to clutch with some of your past experiences and identify.

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Content: Technique - Watch the Source of the Sound of Words

Content: Now just for a few moments, try this simple experiment. When any thought comes, do not clutch it with your past experience, do not clutch it with your past suffering or joy.

Content: When words come out of your being, instead of giving meaning to them, just see the source of the sound.

Content: You see, sounds are rising in your inner space. The moment you give them meaning, you become materialistic.

Content: If you look at the source, you go towards freedom. Just see for a few moments: for anything that rises in you, try to un-clutch without clutching or connecting and creating a shaft.

Content: You may say, 'No, no, no, it is very difficult'. This is also one more thought. The difficulty which you experienced ten years ago and the difficulty which you experienced nine years ago and the difficulty which you experienced yesterday are independent difficulties. Why should you connect all those difficulties and create an idea, 'This is difficult'? Am I right? Do you understand?

Content: The Strategy to Win - One At a Time...

Content: There is a beautiful story by Ramakrishna Paramahamsa: Some two lakh warriors came to kill a king who was inside a huge fort. The king who just had two or three people around him was completely frightened, 'Two lakh people and I am all alone...They will kill me!' Then the rajaguru, the royal advisor said, 'Open one door, only one door. Surely through one door, only one person can come at a time. So, stand this side and kill one by one, over! Do not try to fight with the whole crowd.'

Content: In your life also, do not try to fight with the whole agamya and prarabdha. You are fortunate that God has provided only one door.

Content: You can have, fortunately, whether you want or not, like it or not, only one thought at a time.

Content: Am I right? Can you have two thoughts at a time? You can't. Maybe the gap between thoughts is too small, so you may think you can have two thoughts; you can't. Whether you want to or not, you can only have one thought at a time. The next thought has to be the next thought, no other way. So, only one thought can come out of your inner space at a time. So kill one by one, over!

Content: Q: You are saying that we are trying to connect our thoughts with our past experiences. How do these thoughts come? Is it possible to break the chain of thoughts?

Content: See, two things, that 'how' question is not only something that nobody has answered but that which nobody can answer. Not only nobody has answered, nobody can answer. It is like asking, 'How did I fall into the dream?' If I ask, 'How did you fall into the dream yesterday night?' Can you answer?

Content: See, you know the possibility that you can come out of the dream. You are able to come out of the dream; so there is a possibility. But you can't understand or analyze how you got into the dream.

Content: In the same way, you can come out of this dream, but you can't analyze and find out how I got into this dream because the logic you have now is not capable of understanding, it is not bright enough to understand how you got into this situation.

Content: Q: Swamiji, if we stop connecting the thoughts based on past experiences, will it not lead to thoughtlessness? Because if we don't have thoughts, the mind will become silent and it will lead to thoughtlessness.

Content: Two things: first thing, the moment you think about the thoughtlessness or the silence, you think that you will remain in the same state and your body and your life will not run.

Content: To tell you honestly, I don't even want to tell you that it will lead to thoughtlessness because then you start imagining it.

Content: Automatically it will lead, I can say, to a silence, it will lead to a kind of peace in the initial level, but I don't say that it is the ultimate.

Content: Then something breaks in you, something happens in you. Then what you call as thought or mind happens, your body moves, your day-to-day life happens, but you never come back as your old personality. Maybe I can use the word 'sahaja samadhi'.

Content: You never come back to your old personality.

Content: You just live, I can say the 'psychological revolution' happens in you. The cognition - receiving information, processing it and giving the answer - that whole process becomes different.

Content: I don't want to say you will become thoughtless completely. Understand, if I say you will become thoughtless you will start thinking, 'I will become completely silent and I will not be able to do anything; my body will not move, my mind will not move.' No; that does not happen.

Content: Q: The whole connection of thoughts happens because we are unaware. My question is how to become aware? Automatically, the thoughts keep on coming.

Content: Yes, in the initial level you may have to sit for some time and continuously un-clutch. Then it will bring you a kind of a silence; you will settle down. After that, continuously for the whole day, when you sit, walk, stand or do anything, even remembering that idea 'un-clutching' is enough. This is what I call initiation.

Content: That idea is like a stick which is used to burn the dead bodies. In India, if you see the dead bodies being burnt, after burning, they will throw the stick also into the fire. In the same way, the idea of un-clutching will burn all the other clutches and difficulties. Finally this idea of un-clutching will also be put into the same fire.

Content: You see, there are different layers in our being. The first is the physical body which you are carrying; yoga will help for the physical body which you are carrying. Second is the pranic layer made of the prana which is happening inside you. Pranayama will help to work on that layer. The third is the mental layer, the inner chattering which you have. The japa, the repetition of some word or idea which you have or of a mantra can help you with that layer. The fourth layer is made of emotions; some visualization can help this layer. This is what is called the subtle layer or ‘sukshma shareera’. Then come the deeper layers like the ‘kaarana shareera’ and ‘anandamaya kosha’; these layers can be helped by this method of un-clutching. So, different techniques can penetrate in different layers; can help you at different levels.

Content: Unclutching - A Self-Purifying And Evolutionary Technique

Content: What I am saying is, this is a very simple understanding of un-clutching. All you need to do is remember to un-clutch instead of giving meaning, connecting with the old thoughts and allowing them to shake you.

Content: You see, when you create a thought, you are Brahma, when you maintain a thought, you are Vishnu, when you destroy a thought, you are Shiva. If you don’t do all these three things, you are Parabrahma.

Content: Unclutching is like a method, it is like a self-purifying method. See, now when we are talking, we are in the mental layer. In this mental layer, this un-clutching will be like a technique. Actually when you experiment with this technique, suddenly you will see, you don’t even have to repeat the word ‘un-clutching’, the very idea repeats. It becomes subtle. You see any technique which can purify itself, the moment you become subtle, the technique should also become subtle by itself. Then it is a liberating technique.

Content: The technique which does not become subtle by itself, which stays in the gross level, at one point if it is not able to dilute itself, if it is not able to disappear, if it is not able to kill itself, if the technique is not able to commit suicide, it will kill you.

Content: One more thing, I can say, is the difference between the normal mind and living enlightenment.

Content: You know how the normal mind functions, how it works. In between there is a space called silence, when you become thoughtless and actionless; ‘Yogaha chitta vritti nirodhaha’. When there is no thought and no action, the complete ‘chitta vritti’ happens. The ‘chitta vritti nirodhaha’ happens, cessation of the mind happens. Then, the next thing happens which I can give as an analogy.

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Content: For example, suppose as of now you have ten acres of land; this land is your mind. Everything is continuously moving, jumping, and restless. But when you live enlightenment, when you come to that ultimate truth, it is not that the activity in the ten acres stops but suddenly you have ten million acres.

Content: In the ten million acres, the activity of the ten acres is negligible. So in the first state there are ten acres of land and all ten acres are restless. Second state, all the ten acres are in silence. Third state is what I call sahaja samadhi or living enlightenment; you have ten million acres and the ten acres restlessness is there. The activity is there but you are never touched by it. You are never disturbed by it. The day-to-day life is happening.

Content: Every day your life is running, every day your life is moving. See, the creation, the maintenance, and the decision making in your life is continuously happening, but the constant irritation which you are carrying now is missing. That is what I call 'living enlightenment'.

Content: Unclutching is Your Very Nature

Content: This un-clutching, in the initial level, you may need to remember it as a word; then slowly it will become like a concept. Then it will not even be like a concept, it will be like a remembrance. It will become the juice of your very being.

Content: One more important thing, every moment, whether you understand it or not, whether you want it or not, you are un-clutching.

Content: Unless you unclutch from the earlier thought, can the next thought come in? No.

Content: See, for example, the moment you decide to stand up, you renounce the thought of sitting. The moment you decide to come in, you renounce the thought of standing outside. The moment you decide to walk out, you renounce the thought of sitting inside. Am I right? Only when the earlier thought is renounced, the next thought can come inside your inner space.

Content: How to Overcome the Fear of Death? Have a Cup of Coffee!

Content: People ask me, 'Swamiji, I am suffering with the fear of death, what should I do?' I tell them, 'Have a cup of coffee.' It may look funny, 'How I can have a cup of coffee and come out of the death fear?' Understand, the moment you are able to have the thought, 'Let me have a cup of coffee', whatever fear it may have been, it has to leave your inner space. Am I right? Unless it leaves your inner space, you cannot have the thought, 'Let me have a cup of coffee.' You may say, 'No, no, but the fear comes back.' Then have one more cup of coffee, that's all!

Content: See, if you know once how to get the fear out, apply the same thing a second time. You may ask, 'How many cups of coffee can I have?' Then next time have a cup of water,

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Content: that's all! You see, it looks very simple and just because it looks very simple, we are not able to trust it.

Content: Deeper Truths on The Nature of Thoughts

Content: Let me go a little deeper into this saying, this truth; let me dive a little deep into this truth. Continuously, whether you want or not, you can only have one thought. You can have thoughts continuously, no doubt, but only one thought at a time.

Content: Let me make these few statements. If I am wrong, please correct me. If I am right, please internalize it.

Content: First thing, you can have only one thought at a time.

Content: Second thing, unless the old thought is moved out, pushed out, the second thought cannot come.

Content: Third thing, if somebody can push me out and sit here, he is surely more powerful than me. If somebody can push me from here and sit here, then he is surely more powerful than me.

Content: Any thought which comes in and pushes the old thought out is more powerful than the old thought. This means any thought which is coming now is rooted in the present moment.

Content: And naturally the old thought is dead. You may be having the worst fear of death, or worst greed, or lust or whatever it is. But the moment a new thought has come, it is dead. The old thought is dead. It has no power over your inner space. It has to leave you.

Content: See, a cup of coffee can replace your worst fear of death. It happens in you. When it happens in your inner space, just see and understand. You may say, 'No, no, no, it comes back. It cannot be that simple. No, no, we live, we know.' It is not that only you live, I also live!

Content: Please understand, I am responsible for what I am talking. I have seen what I am talking. That is the reason I am talking to you.

Content: When a thought can come inside and replace the earlier thought, it means naturally this new thought is more powerful. The problem is, the only difficulty we have is you start thinking, 'No, no, it may come back...it will come back...'. See, once you know how to replace it, why are you afraid of it coming back? Why should you constantly concentrate on it coming back?

Content: Just Remember You Are Naturally Unclutching Continuously

Content: Somebody came and asked me the other day, 'Swamiji, I am filled with sexual fantasies. Please give me some solutions.' I told him, 'Just sit for half an hour and meditate on those fantasies.' He was surprised but said he would do so and went away. After some time, he came back and told me, 'No Swamiji, I am not able to concentrate on it.'

Content: Understand, by the very nature of the mind, by your very nature, constantly your thoughts are replaced. In mythology, we say Shiva is a destroyer; He is not a destroyer. He creates a new space - for many other things to happen. He is a rejuvenator, not a destroyer. He creates a new space for many other things to happen.

Content: Understand, you are filled with Shiva energy, Shiva consciousness. In Sanskrit, the word Shiva means 'Causeless Auspiciousness'. Your inner space is filled with auspiciousness. That is why constantly the new inner space is created so that the old thoughts can be replaced. The continuous flow of thoughts proves that you are continuously unclutching. All you need to do is remember it. See, now you remember the pain shaft or joy shaft. Am I right?

Content: You either give meaning to all your thoughts or you process them in some way; you live based on pain shaft or joy shaft. Your movements are happening either based on the idea of pain shaft or joy shaft. Let your movements happen by the remembrance of un-clutching. That's all I am saying.

Content: Instead of acting based on the remembrance of the pain shaft or joy shaft, act based on the remembrance of unclutching. That's all is the essence.

Content: People ask me, 'No, no, if I am constantly remembering un-clutching, how can I act?' If you are constantly suffering with pain, you are still acting. Are you not acting? See, even when you carry the remembrance of pain and suffering, you are acting. When you can act with the remembrance of pain, why not with the remembrance of un-clutching?

Content: A simple example, morning at 8'0 clock, you sit in your car and start driving to your office. At 9 o'clock when you reach your office, suddenly you remember, only after reaching your office, 'I have been driving for one hour!' How many of you have experienced this at least once in your life? At least once you would have experienced it.

Content: In one hour you took so many decisions: pressing the accelerator, changing the gears, stopping for the red light...so many decisions, but you are not aware. When you can drive with unconsciousness, why not drive with super-consciousness? You can!

Content: Why Live Depression? Live Enlightenment!

Content: Your day-to-day life is possible with the remembrance of un-clutching, with the undercurrent of un-clutching. That is what I call 'living enlightenment'.

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Content: One thing: this is the only thing you need - simple courage to experiment in the beginning.

Content: See, if you have a deep depression, will you stop going to the office? No! You may carry the depression in your mind but your body moves. You are working. Maybe you may not be that productive or you may not be that efficient. But your body is living.

Content: Instead of 'living depression', I am saying, 'live enlightenment'.

Content: But when we live depression, we don't have all these questions, 'No, no, no, if I am depressed, how can my body move?' We don't have questions; it becomes part of our life. In the same way in the initial level, you may have questions, 'How to live enlightenment?' But the constant remembrance of un-clutching will not interfere with your mind or body movements. It will interfere only in one thing, it will do only one change in you - you will not carry that constant irritation, that's all.

Content: The constant irritation you constantly carry is the product of the fight between the ahankara and the mamakara.

Content: If the fight between the identity which you show to the outer world and to the inner world stops, you are living enlightenment.

Content: Un-clutching - The Self-Morphing Technique

Content: See, when I express it, I express it in simple words as constant irritation, but that irritation is the source of all pains and sufferings. That irritation is the source of the whole maya, the whole illusion, whatever you call it. So, in the initial level remember the word 'unclutching'. You don't even have to wait for years. Within a few trials, you can suddenly see, if your mind is in the mental plane, if the words are very powerful, then un-clutching will also be like a word.

Content: If your mind is on an emotional level and some subtle memories are just flowing, then un-clutching can also be a simple remembrance.

Content: The other state is if your mind is neither in words nor in visualizations, but just something is flowing which you don't understand; very rarely you will experience that space. At that moment, you don't even have to remember un-clutching; just by your very presence, you will see you are un-clutched.

Content: In this case, your enemy is your mind. Based on the strength of the enemy, the technique also will change itself. That is what I call the 'mahavakya', the ultimate truth. The ultimate initiation will be such that it will change its position, its strategy, its space and its strength based on the enemy's strength.

Content: Empower The Gap Instead of The Thought

Content: All you need to do is add this simple truth of un-clutching and when you work with this technique, you will see, by your very nature you are un-clutched. That is why you are

Content: able to have new thoughts. See, any depression can be replaced by just one thought, 'Let me have a cup of water,' or 'Let me have a cup of tea,' over!

Content: The only thing, the difficulty is when you trash your emails, you again go back to the trash and bring them back. That is where the problem starts! That is where the problem starts. And you have a strong, clear belief, 'No, no, no, whatever is said and done, even if I have thrown it, it will come back. It will come back.' See, once you know how to throw that, even if it comes back, it is okay. Why are you afraid? Let us throw again. Let us throw again!

Content: Give more power to the gap, empower the gap instead of the thought; empower the ability to un-clutch, cherish the ability to un-clutch, live the ability to un-clutch, instead of living the thoughts.

Content: There are only two kinds of life, living thoughts and living enlightenment, simple choice.

Content: Evolution to Better Reflect the Unchanging Consciousness

Content: Q: Scientists say that about fourteen billion years ago, the universe started, the big bang happened. Then, the galaxies, stars, solar system came into being. About five billion years ago, the Earth came into existence. After that, various life forms evolved. First, maybe plants, then simple animals and then complex animals and then man. So, with this process of evolution, how do you relate consciousness? Has consciousness also been evolving along with the physical forms? If yes, what exactly is the process of transformation of this consciousness from lower level to higher level? Is this enlightenment the next step of the same process of evolution?

Content: Two things: one, consciousness is not evolving.

Content: Second thing, when the system which radiates consciousness is evolving, the expression becomes much better.

Content: Please understand, this glass may not reflect the sun; but the mirror will reflect the sun. In the mirror, you will see a better expression of the sun. That does not mean the sun is changing.

Content: Consciousness is like a sun that itself does not change but the glass can become the mirror; the glass becoming the mirror is what you call evolution.

Content: That is what is happening. The reflection you see of the sun in the glass cannot get any better in the glass. But in the mirror, you will see it becomes much better. It is not because of the sun, but because of the glass changing to the mirror.

Content: In the same way, your body is changing. The idea from which the consciousness is getting expressed is changing. It is your body or mind that is evolving; that is why you can see better and better expressions.

Content: I can say, after the happening of the human mind, the ultimate evolution is enlightenment; the ultimate expression of the sun is enlightenment.

Content: The Human Brain is Wired for Enlightenment - To Experience God

Content: The ultimate expression of that consciousness is enlightenment.

Content: The possibility for that ultimate expression is there for the human mind and body.

Content: The human brain is wired for enlightenment; the human brain is wired to experience God.

Content: So if you experience that, you have achieved the peak, the ultimate which you can experience.

Content: One more thing I want to tell you:

Content: Enlightenment is ultimate but it is not final.

Content: The ultimate is happening every moment. If the ultimate happens and ends, that is what we call final. Enlightenment is ultimate, but not final.

Content: The ultimate happens but does not stop, it is happening. Ultimate continuously happening is what we call enlightenment.

Content: A little difficult to be grasped by the intellect; maybe you can understand with this example. Continuously, a big bang happening is what I call enlightenment. When you 'live enlightenment' this moment you will un-clutch. The next moment, you will un-clutch from the idea that you are un-clutching.

Content: The next moment you will un-clutch from the idea that you are un-clutching from the idea that you are un-clutching...

Content: See, un-clutching is the ultimate; you un-clutching from this moment is ultimate but that does not mean it is the final.

Content: You will be continuously un-clutching, continuously you will be alive, continuously you will be fresh; continuously you will be experiencing a new, new, new inner space but which is ultimate.

Content: See, if I say, 'Continuously you will experience', you will start thinking as if it is growing. No, it is not growing.

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Content: What you can experience maximum, you will have it this moment. And that will be continuously happening.

Content: You always have an idea of a graph; if it goes to a peak, it has to come to a valley. Or if it is growing, growing, growing, it is not the peak, am I right? That graph cannot grasp enlightenment. That graph is only for the outer world. The peak, the ultimate continuously happening, is enlightenment. You can’t even call it a straight line.

Content: Q: So, you are saying that the mind-body is just an expression of that consciousness. If we are able to reflect it completely, then that is enlightenment.

Content: Yes.

Content: Q: It means that consciousness itself has no role in this process of evolution, whatever we call it.

Content: No; I don’t say no role. I don’t say no role. See, consciousness is the base. I don’t say there is no role; I can say it does not have an active role.

Content: Q: Then, is it like a machine which is working on its own?

Content: Two things: as long as you identify yourself with the body and mind, you will see consciousness has no role and your experiences also will be like that only.

Content: When you relax and become a little subtle, suddenly you will start thinking that consciousness has a role, a passive role. And you will see it has a passive role.

Content: If you settle down completely, you will understand that consciousness is the only thing playing all the roles. You will believe it and that will be the truth.

Content: See, the Truth at least let me tell you from my experience. I cannot say the ultimate Truth is Truth for you.

Content: Ramakrishna says, ‘The whole world is illusion.’ Vivekananda went and hit his head on the wall and said, ‘No, I am having pain. There is bleeding. How can you say it is an illusion?’ But when Ramakrishna put his hand, his hand was just moving through the wall. It’s a very funny incident; have any of you read it in his biography? If you read Ramakrishna’s life, you will see this.

Content: Not only that, when Ramakrishna played with the Kali murti (idol), She was responding but when Vivekananda tried playing, She did not respond.

Content: The depth of the experience varies.

Content: Please understand, in the dream state the dream is completely true for you. In the waking state this waking state is completely true for you. When you are awakened, there is a state that will be true for you. From that state only, I can say, consciousness only plays all roles.

Content: So, all I can say, please come to my shore and see what I am saying. From that shore, from your side, what you are saying, 'Does consciousness play any role?' I only have to say, 'No; may not be. Maybe it is playing a passive role.' I have to only use other words but to tell you the ultimate truth, the exact truth, consciousness is the only thing playing all the roles.

Content: When the mirror becomes more and more powerful and capable of reflecting, it starts seeing the truth. First it is the glass, next it is the mirror reflecting the sun and thirdly, not only reflecting but it also starts seeing the source. Based on this reflection, some intelligent mirrors not only reflect the sun but start seeing the source, 'Where is this light ray coming from, where is the source?'

Content: So the perception varies according to the level from which you see. Maybe from the level from which your question is arising, I can say consciousness is playing a passive role. But that is not the ultimate truth; maybe it is a fact, but not the truth.

Content: Trying to use the truth in day-to-day life without experiencing it creates rituals. By faking it, you can never make it. That is the important truth.

Content: Sometimes, people say, 'Fake it and make it.' No; it does not happen. At least in the inner space. In the inner space, only if you can make it, it can work. Only by experience, it can happen. In the outer world, by faking, you can make.

Content: You see, if it is related to ahankar or mamakar, you can fake it and make it. But if it is related to truth, by faking it, you can't make it.

Content: Unclutch and...Radiate Awareness, Energy and Intelligence

Content: Q: There are so many energy-based healing sciences. Could you please throw some light on it?

Content: When you completely un-clutch you radiate so much of awareness, energy and intelligence. You see, the energy cannot be produced. It is not something that you can create.

Content: It is continuously happening in every being. If you take the stand that you are a body, you will be on the plane of matter, on the physical plane and you will be living like that only. Your desires will be very physical, gross. Your fears will be related to the physical level like the basic fear of death.

Content: If you think you are the mind, you will live in the mental plane. Your desires, fears and everything will be related to the mind like the desire for name and fame, fear of losing the identity and such desires and fears. In the mental layer, the desires and fears both will be subtle.

Content: In the spiritual level, being level, there won't be any desires or fears. You will be radiating the energy continuously. In which plane you are, your existence, your presence will radiate that energy.

Content: Healing - The Natural Effect of Constant Unclutching

Content: So when somebody is established in the spiritual plane, is deeply in the spiritual zone, there will be no need for any sankalpa (will) to do healing. Many people come and ask me, 'Swamiji, how do you give healing? Do you use any mantra? Do you use any technique?' I tell them, 'No, all I do is just relax.'

Content: It is just simple relaxation and un-clutching. Of course, because enlightenment has happened, there is no need for me to consciously un-clutch; it is just happening in the very being. It is just the simple un-clutching that radiates the energy, that's all. People feel the side-effects of this energy as a physical healing or mental healing or any other benefits. But the core truth is what I spoke to you: un-clutching. There is no other separate technique or method.

Content: Beyond Comments and Judgments

Content: To tell you honestly, I don't believe in any other techniques or methods. Those things are good to create a feel-good feeling, an initial inspiration. This un-clutching I can say is the straight and strong method.

Content: Just a simple remembrance is enough; whenever a thought arises, do not give meaning to it; un-clutch. Just remember the word 'un-clutching'. Maybe in the initial level, you can remember in the morning for half an hour or maybe in the evening for half an hour. It will give more and more clarity; then after some time you will not need to sit separately.

Content: The whole day whether you are sitting or talking or in the office or driving or watching television, whatever activity it may be, whatever you may be doing, that can be done while un-clutching. The un-clutching itself can be part of your life.

Content: You see, you will not have a person inside to command you, you will not have a person to judge you; that's all is living enlightenment.

Content: Now, you have somebody who commands you and the person who commands you will naturally judge you. The person who is commanding you and judging you continuously will not be there, that is what is living enlightenment.

Content: Q: You said our diseases visit us because of our past actions and prarabdha. So, if we are going to be healing ourselves in this birth by un-clutching as you said, is it that we are writing off that part of karma?

Content: I can say that karma itself is nothing but energy-less-ness.

Content: Please understand, it is like a photograph. You see, if a scene is exposed to a film, the light and darkness gets impressed. If you expose that same film to the sun, what will

Content: happen? The whole thing will become blank. It means just as the full sun can't be captured, the full energy cannot have karma. The light-less-ness is darkness, energy-less-ness is karma. Wherever there is less energy, karma comes into play.

Content: For example, when people ask me, 'Swamiji, do you suffer from our karmas?' I tell them, 'No, when the sun comes, the lotus blooms by itself and the darkness disappears. Does the sun eat the darkness? No! Just by its very presence, the darkness disappears.

Content: So by the very presence of intense un-clutching, I can say that is the right word - the very presence of the person who is completely un-clutched, heals. There is no such thing as I take the karmas and burn them. There is no interaction, there is no bargain, there is no business happening here; there is no giving and taking. Just the very quality of the presence of the being does the job, that's all. Yes?

Content: Q: How do you explain Ramana Maharishi's cancer?

Content: Please understand one more thing: the disease that comes from the inner space and the disease that comes from outside space, these are two things.

Content: As far as Ramana Maharishi was concerned, he used his body just like I am using this kerchief and putting it here. If I take this kerchief and put it here, in the same way Ramana Maharishi used his body. He saw that the purpose of the body was over and he dropped it. When the cup falls from the hand and breaks, it gets disintegrated and goes back to nature. In the same way he dropped his body and it went back to nature. Naturally there should be some disease to disintegrate; that was what happened.

Content: I don't think he suffered; surely the quality of Ramana Maharishi's cancer and the quality of an ordinary person's cancer is different. So you can't call it a disease. See, when you don't have the desire or the need to live in the body, the body can be just dropped. He dropped the body. So I can't say that this is the same disease which ordinary people suffer. The quality of the disease itself is totally different as the person is different.

Content: Because Bhagavan himself healed so many people, there is no reason why he should suffer. He has just dropped the body. From outside when we see, we see it as the body getting cancer and disintegrating.

Content: In the same way, Ramakrishna, how many cancers he healed! Somebody asked him, 'Ramakrishna, why don't you heal your throat cancer? Why don't you just put your awareness on your throat for two minutes? It will be healed.' Ramakrishna says, 'Fool, I have already given my mind to Devi and it is not there with me. How can I concentrate on my throat?' He just uses the very word 'fool'. He says, 'I have given my mind; how can I bring it back and put it on my throat?'

Content: Q: The process of healing through meditation and using the mind also exist, right?

Content: See, using the power of the mind you can play the game but my healing science which I am practicing and spreading, does not need to use your mind. See, in the reiki and pranic

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Content: healing, they use some symbols, some colors and it does help no doubt, but in that process, karma exchange happens.

Content: Q: So, does the healer get the karma?

Content: The healer gets the karma; so surely I can say that is the worst mistake. See, anything done using the mind, both the persons will suffer. The person who got healed also has to suffer naturally. Naturally he will get back the disease because the mental setup has not changed. See, the symptom is healed but the mental setup which creates the symptom is the same.

Content: But in the case of the Master's presence which is not using the mind, it is a presence so naturally beyond his mind the healing will happen. The mind also will be healed. It means the mental setup which creates the symptom also will be handled, will be touched, will be healed.

Content: But usually when the healers use simple systems like emblems, symbols and colors to heal, they can heal only symptoms. So naturally the problem is that the person will have the disease back again because he will create it again. Having the disease does not mean the same disease; he will create the disease again.

Content: Second thing, the person who healed will also have to suffer the karma. This game happens in the fourth layer, I can say the emotional level, so it is very dangerous. I personally feel that it will hinder the spiritual growth of the person who is healing and the person who gets healed. It is better to sit with a person who does not have a mind or who is enlightened.

Content: Even if it takes little time, it is better to go with the safe technique. The problem with the other healers working with the mind is that it will give immediate results like a steroid. In my case I can't give a steroid effect; it will take a little time, maybe some weeks or a few days but this healing does a big job, permanent job. Of course if I start talking a little more deeply it will be more like a promotion and I don't want to do that!

Content: Q: You said that you are here so that common persons like us can realize we are God. Now you are telling that the cancer of common persons is different from the cancers of realized souls.

Content: See what I am telling here is that in their case, it is the truth. Please understand, I am here to make you realize that you are God, no doubt about it. But in the case of Ramana Maharishi he realized that he is God. The other persons suffering from cancer have not realized. Now if you realize you are God like Ramana Maharishi, naturally your disease and the other person's disease will be different, that's all. You understand? Where I used the words 'Ramana Maharishi's disease' and 'other person's disease', I was referring to realized and unrealized beings. Here, I am saying, I am here to make you realize that truth; no doubt about it.

Content: Q: Are there enlightened masters who leave the body without any disease?

Content: Yes. Paramahamsa Yogananda did. He just left the body. Have any of you read Paramahamsa Yogananda’s biography? He tells very clearly, ‘I think in half an hour I will be relaxing; please get ready.’ He said it suddenly when he was in a meeting which he was attending, a meeting in his honor by the Indian ambassador, Mr. Sen. He was honored and he immediately looked at his watch and said, ‘I think another half an hour more and I will be done.’ He just said that and all the people and his disciples were sitting around him. He just lifted his hand and did namaskar and left the body; that is the way he left.

Content: See, to tell you honestly, you can’t judge the activities of these enlightened beings. But I can surely say one thing: if Bhagavan Ramana Maharshi wanted, he could have healed his cancer, of that much I can be sure. I can be sure of that and another thing, you can’t judge.

Content: One more thing: in the cosmic way these are all too minor for these Masters - how you leave the body and all those things are too minor.

Content: To tell you honestly, what really matters to me is how many people have become un-clutched by me, that’s all. Nothing else matters, not these centers and ashrams. People tell me, ‘So many centers…’ What does a center mean to me? They run it in a devotee’s house, what is there for me? And somebody comes and tell me, ‘Swamiji, but I believe you.’ I tell them, ‘By believing me, are you doing a favor to me? You are doing a favor to you, not to me.’ He says, ‘No, no, in my house I run your center.’ I tell them, ‘It is not that you are doing a favor to me by running a center. You are doing a favor to yourself.’

Content: So nothing matters, there is nothing that matters. How many people are un-clutched, that’s all that matters. When you walk on planet Earth in an un-clutched way, planet Earth is blessed. So how many more people are going to bless the planet Earth by walking on it in an un-clutched way is the only thing, nothing else.

Content: Q: Ramana Maharishi had cancer. Ramakrishna Paramahamsa also had cancer. Swami Chinmayananda too had. Is there any correlation with cancer?

Content: Not only these, I can give a big list of all these enlightened beings who had cancer. I don’t know why cancer!

Content: I tried to do some research but I could not find any correlation because there is a huge list of masters who left the body without any cancer. I myself am the kind of person who constantly does this kind of research and all these things. But I am not able to come up with a clear logic or proof that there is any correlation between cancer and enlightenment.

Content: Q: But the question comes, why do these enlightened masters suffer?

Content: One thing, that’s what I told you, they had pain but no suffering; that’s the first thing. Second thing, you see it is like dropping the body. See, Ramakrishna says very clearly on 1 Jan 1886, ‘Today I dropped the will to live and carry this body any more.’ Within eight months he left the body.

Content: See, when you drop the will to live in the body, the easiest disease is cancer. And straightaway it attacks and takes away the body.

Content: Otherwise, consciously I don’t see any connection between cancer and enlightenment. You see, cancer is related to swadishtana chakra. According to Patanjali, cancer is related to swadishtana. Swadishtana is the survival instinct; the spleen chakra is related to the survival instinct. So when these masters relax from the survival instinct, naturally their body is taken over by the disease and it disintegrates.

Content: Q: Can this cancer be explained by the theory of karma, the only difference with enlightened masters being that they realize that this karma has to be suffered? Without the actual suffering also, it has to be ‘suffered’.

Content: Do you want the social answer or the honest answer? (Questioner replies, ‘Honest answer’.)

Content: If it was a public meeting, I would have given the social answer, ‘Yes, yes, it must be’ and left it. But I feel I can honestly speak; it is a small group.

Content: Now, I have to bring my experience into the scene. See, there are some things which can be proved by somebody else's experience. There are some things which can be proved only by personal experience. I personally feel and experience that there is no karma for an enlightened person and there is no karma in front of me. I am very clearly able to see. Various possibilities are there; see, if I get into the car, the possibility for accident is always there but I am very clear before itself of all the possibilities in front of me. Just because my inner space is so vast where all the possibilities can appear and disappear, there is no karma binding me.

Content: Maybe I can explain this one incident. Have you heard of Nisargadatta Maharaj? He is a great master, a very great master. Somebody went and asked him, ‘Bhagavan, enlightened beings do not have karma. Then how are you able to talk to us?’ He said, ‘I am not talking to you.’ Then that person says, ‘No; you are talking to me. Is it not karma?’ Then he says beautifully, ‘I am just there in my pure space. Because you want to see me talking, you are seeing me talking.’ It is a little strong. He says, ‘Because you want to see me talking, you see me talking.’

Content: See, it is like nothing gets recorded in me what I am talking and nothing is prepared before talking. It is a pure inner space. Just what you are throwing, those waves and movements you are watching.

Content: I can say, there is no editing happening inside. See, there is no interest to inspire you or there is no interest to convince you. To tell you honestly, after watching me from morning, you may be thinking that I am interested in inspiring you or convincing you.

Content: I have to tell the honest truth: I am not interested in convincing or inspiring. It is just the overflowing joy. It is my overflowing excitement that I come out of my room and sit in the car, the overflowing excitement for no reason is why I am sharing something with

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Content: you, the same overflowing excitement for no reason is why I am answering your question. It is just an overflowing excitement for no reason.

Content: If I am not sitting in the hall, I will be sitting in the ashram just sitting excitedly with the brahmacharis and chatting or doing something. So it is just an overflowing excitement. If there are no brahmacharis, I will be sitting with the trees in my room and it is the same thing.

Content: There is no instinct or interest to do anything in particular. It is an intense excitement towards anything and everything.

Content: Intense excitement towards anything and everything, not particularly directed to one point is what I call consciousness.

Content: So you just see some part of me reflecting to you.

Content: Q: It is said that even when Lord Mahavira attained enlightenment, he still had karmas to pass through.

Content: You see, when the disciples write the biography, it will be like that. One more thing, when disciples write a biography of their guru, they have to make a guru as God. The problem is there is a big difference between how I experienced myself as God and how he remembers me as God. He wants me to have four hands and he wants me to do all kinds of magic.

Content: But in my case you see even intuition is life. What is intuition?

Content: Purified intelligence is intuition.

Content: See when you have the intuition it is not that against your intellect you will have some decision and you will follow. People ask me, 'Swamiji, don't you have the intuition to tell me something about what I should do?'

Content: I tell them, 'Intuition does not mean it is not according to your logical decision'. It is not that your logic says you have to go out from here but your intuition suddenly says from the depth, 'No, no, sit here.' Your very logic will be refined and purified to such a level, what decision he takes itself will be intuition. So it is just a simple flowing, just the simple flowing.

Content: But the disciple does not want that. He wants something extraordinary, he wants an aura around me and he wants me to have four hands. He wants that I put my hand like this and light should come out and the eighty year old lady becomes a sixteen year old girl. So the disciple has to write the biography in that way.

Content: That is what has happened in Ramakrishna's case also; when they started saying that he took somebody's karma and he healed so many people. Ramakrishna himself answers in Ramakrishna Kathamrutha; he says, 'Fools! Don't write like this. It is nobody's karma, I don't have any karma.'

Content: Vivekananda says beautifully, 'If you try to present me as a God the way you imagine, I will come as a ghost and catch your throat!' He says in one of his letters, 'Do not build a temple for me and do not project me as a God as you want. Present my experience of God as I experienced. Do not present me as God as you want. If you do so, I will come and catch your throat. He says very clearly, 'I will come as a ghost and catch your throat.' So this gap only is the problem.

Content: Q: You said about Ramana Maharishi and other enlightened souls having cancer at the last moment. Suppose they were having at an earlier stage; will the cancer be the same?

Content: Yes; surely it will be the same. See, in the earlier stage if they had cancer, that will be the last moment right? Not only that, see, let me describe through this story.

Content: You may have heard this paramahamsa story that the swan lays the egg and even before the egg touches the ground, the young swan breaks open the egg and the swan flies back. It is a story from Ramakrishna Paramahamsa.

Content: That swan is called paramahamsa. The reflection of the flying swan fell on one tank, in a river, in some lake and in such places. When the reflection fell over the lake, all the fish in that lake started jumping around the swan, 'O! Some big fish has come.' Some fish say, 'No, no it is not a fish it is something else.' Some other fish were saying, 'It is not a fish; it is something else.' Some fish started saying, 'It is not a fish; it is a bird.' All of them started jumping and playing around the swan.

Content: One of the fish said, 'Stop! Only I will allow anyone to go near that fish' and he became the chief disciple. Some other fish had now started saying, 'No, no, no wait, wait; let us have small houses here and live around this swan, it looks so pretty.' An ashram was now created and this was the way things happened.

Content: Suddenly one day, when the reflection fell on the lake which is in India, all the Indian fish gathered and an ashram got created. If the same reflection fell in some other lake, all the fish in that lake, in that country gathered and created an ashram. Sometimes, some fish jumped on the swan and said, 'O! This swan is so loving and so caring; it is always hugging and showering love.' Some fish jumped out and said, 'No, no, no; this swan is not like that; it is kicking me out, it is not loving and caring as is shown. It is filled with hatred and violence.'

Content: Some fish wrote their reminiscences, 'O! It is a loving and caring swan.' Some other fish wrote their reminiscences saying, 'No, no, no, it is a swan filled with hatred and violence.' All such things were happening but the swan was not aware of any of these things. The original swan was not aware of any of these dramas. Some fish jumped this way and some jumped that way.

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Content: One more thing, all the biographies written by the fish are all about the reflection, not about the swan.

Content: One important thing, the swan's reflection happens for only one reason: the swan expects that some fish may think suddenly, 'No; it is neither fish nor swan, it is something else beyond the reflection' and the fish may look up and recognize the original swan.

Content: That is the only reason the swan is flying over the waters. It lets its reflection happen on the water; otherwise the swan is not even aware of the whole drama which goes on.

Content: Suddenly the swan moves out and the reflection is not there and it is all over.

Content: Now what will the fish which were playing do? They say, 'O! We missed!' I always tell people instead of playing around the reflection, look up at the swan and catch the swan.

Content: You see, when the reflection is not there, you don't know which direction to look up. The reflection is like the living master, the master in the body. The swan is like the original master, the being. When the body is there for the master he can easily show where to look. When you see the reflection, use the time and energy only to look up and catch the swan. If people are just playing around doing this and that, what will they do?

Content: Finally when the reflection disappears, they will build a monument, bring some stones from here and there and assemble them and say, 'This is the spot where we saw the reflection of the swan. In those days we were all playing the whole night with the swan; there was a moon, there was a poornima, a beautiful scene, the swan was there and we were all jumping around'. They can write reminiscences and stories and build a monument, that's all. Instead of trying to create reminiscences and stories and monuments, a few intelligent fish look up and catch the swan, that's all.

Content: This is the one story how the spiritual organizations are created, how the biographies are written, how the movements happen, how the religions evolve and how the whole thing evolves and lives.

Content: Q: In layman terms, what is un-clutching? And how does one un-clutch?

Content: Yes, this is a beautiful question. Let me answer this. Straight answer.

Content: When you sit, naturally some thought will come. The moment you see some thought is coming, do not give meaning to it. You will give meaning only if you connect with your past. Without giving meaning to it just remember to un-clutch and see what happens. The moment you remember, 'Let me un-clutch from this thought; let me not give meaning to it,' for a few seconds there will be a small silent gap. The moment you are aware that there is silence, it will become one more thought. Then un-clutch from that thought. You understand?

Content: Then, again there will be a gap of a few seconds. Then, one more thought will come, 'I am in silence' or 'I am un-clutching.' Un-clutch from that thought also; just the gap or the silence should become longer and longer.

Content: What will happen after that you don't have to bother now.

Content: Naturally by the nature of the mind, after a few minutes, it will wander somewhere. The moment you remember or become aware that the mind has wandered, un-clutch at that time. There is no need to have guilt or be agitated that the mind has wandered. The moment you remember, un-clutch, that's all.

Content: Q: Should we distract the mind?

Content: No. Just think, 'Let me not encourage this thought, let me not empower this thought,' that's all.

Content: I am not saying that you should empower something else. I am not saying that you should encourage something else; just do not encourage what is happening now. You may say, 'How can it be possible?' Just remember un-clutching. When another thought comes about un-clutching, un-clutch from that too.

Content: In the initial level it may be very gross, very solid like a fight. You may have to utter the word 'un-clutching' like a mantra. It may look like a mantra. But just in a few moments, you will see it becomes a subtle process. When I talk, it has to be a gross, solid process because I have to verbalize. When you do, it will not be this strong, solid process. This will become a subtle process.

Content: Q: Swamiji, many of us have experienced the bliss, what you are saying means the very frame of mental exercise and that is not very easy for the common human beings.

Content: Let me tell you honestly, that this needs a strenuous mental exercise is an idea put in your head. You see, you always lived your life with numbers but please be very clear, numbers is not life. In your mind you reduce your whole life to numbers. If you are playing with numbers it is a strenuous exercise.

Content: Now this technique also you are trying to make it like a numbers game, 'How many times do I have to do to make it as life?' You are trying to again make numbers out of this technique, that is why the idea 'strenuous' comes into the scene. The idea 'strenuous' is nothing but a numbers game, 'I tried one thousand times...' The numbers game itself is a strenuous game. Without trying itself, you believe what your mind says that this is a strenuous mental game.

Content: Just try, even when the mind says it is a strenuous mental game, un-clutch from it. It is one more thought. It is just a simple game your mind is playing; just try to play with it. Suddenly you will see that this very courage puts your mind completely into silence.

Content: Q: A fundamental question: why at all do these thoughts arise? Is it because of a manufacturing defect in the mind?

Content: If it is a manufacturing defect, we will put the blame on God. I cannot say thoughts arising is a manufacturing defect in the mind. The mind represents a possibility. See, the mind can be called as a manufacturing defect or as a possibility for exchange. You understand? The manufacturing defect can be blamed on the manufacturer or the

Content: possibility for exchange is there, so let us look in the angle of possibility for exchange, to get the updated software.

Content: Maybe to constantly remind you that you are not complete, the mind is put inside the system; otherwise you may not raise your frequency, you may not be continuously aware that you need to expand and that you need to experience something higher.

Content: Sometimes when you touch the thought, it means awareness. Sometimes you don’t touch it, it is just going; this is the way it is happening.

Content: Whenever you touch the thoughts and whatever you experience, you do not just leave it but you pick them up and try to make an idea of what is going on in you. You are not able to live with the whole of what is going on, so you want to pick up a few things and live with that. See, if your house is too big, you live in one portion and decorate it and put your attention and energy on that one portion.

Content: Trying to create that one portion is what is a joy shaft or pain shaft. Sometimes you create the pain shaft as a part of you; sometimes you create a joy shaft as a part of you.

Content: You see, now you have an idea that this food is very tasty. Why is it an idea? Because many times you have had that food and it was tasty. This is where the whole struggle starts, the whole trouble starts. The idea that this food is tasty because I ate so many times and I enjoyed it is the problem. Relax and straightaway just eat. You will see it is totally different. When you eat it is just tasty, it is not just the word ‘just tasty’.

Content: One more thing, whenever you create a label, when you say that a particular person or incident brings joy to you, seeing for the second time the same person, same situation, same place or same object may not bring the same joy to you because the mind has come in between.

Content: Whenever you create a joy shaft, you try to elongate by bringing that same person, same object, same situation into life, expecting that the same joy will come. The joy shaft becomes longer but the same joy does not come.

Content: So the struggle to create and elongate the joy shaft only leads to pain. Then when you have the pain you try to disconnect or break the pain shaft. The more you try to break the pain shaft, the more life you give it.

Content: Actually if you just sit and watch, ‘Let me have the death fear,’ it is ok; automatically it will be replaced by some other thought. But the more you try, ‘Let me not have the death fear,’ you have already created a gap. So the death fear can again come. Because you created a gap, you are creating a facility for the death fear to happen.

Content: If you just relax, the death fear cannot continue to exist in your inner space because by your very nature your inner space is replaced.

Content: If you relax, it will be replaced; if you try to replace, it will come back, that's the whole thing.

Content: Without understanding the logic of how the inner world functions, we are creating suffering. See, if you just relax, even if it is the worst fear of lust or death or greed, it cannot hold your inner space. As I told you, the simple thought will replace it. But if you try to replace, you are creating a gap for that to happen again. It cannot be permanently there, that is the law.

Content: So if you relax what will happen? Something else will come and replace it. Because you are not relaxing, you are creating some other thought, you yourself are replacing the thought and making space for that fear to come back. You create one more thought, so the death fear can come back again after this gap.

Content: So by suppressing, you are inviting; by reacting, you are creating, by replacing by force, you are creating the place.

Content: Q: There is so much literature available. What is your view on scientific research on spiritual healing?

Content: To tell you honestly, science is not that evolved to touch spirituality. If I sound a little strong, please forgive me. You see, science is just a few hundreds of years old, Spirituality is ten thousand year old science. One more thing, our masters are not some cheaters or superstitious or immature people. They lived with such an intense quality of consciousness; they lived with such great quality of consciousness, so we don't have to use this ordinary science to measure our masters. This is too small a scale, you understand?

Content: In the initial level, I also talk about science is spirituality just to inspire people. We have to talk to the person in the language he understands. Science is not evolved to touch the spiritual heights, you understand? Spirituality has reached such heights and depths.

Content: In Einstein's record if you see the last day of his life, he says very clearly, after this science cannot evolve; only the mystics can answer. Where science ends, spirituality starts. In the initial level, it is ok; it is like a bridging game, 'You also be there, we will also be there, let us help each other.' This scientific reasoning if it helps you in your shraddha, your sincerity, it is ok, have it.

Content: Science is not that big to measure spirituality; there are thousands of things that science cannot explain. If it sounds too mystical, please forgive me. I have seen with my own eyes yogis levitating and all this type of things. How will you define it? Science can never justify.

Content: Q: Is it your self-confidence or the power of spirituality?

Content: The moment this question comes, I have to become silent, sorry. This is a very subtle line. If you experience what I am saying, then I can authentically say that it is a spiritual experience. It is not only my experience, it is yours also. But, till you experience it, you

Content: always have the right to say that it is the ego or self-confidence. You have the right to complain till I give you the experience. So now I don't have any reason or logical justification; so I have to go back.

Content: Q: What is actually God and what is the difference between God and Master?

Content: Two things: see, one thing, a person who feels he is missing money in life, who will be his God? Lakshmi, the goddess of wealth. A person who feels he is missing knowledge in his life, who will be his God? Naturally Saraswati, the goddess of knowledge. He will constantly remember Saraswati.

Content: Whatever you are feeling is missing in you, you will project that and the fulfillment of that only you will see as God.

Content: Whatever you are feeling you missing, you will try to have it by meditating or believing or praying to that energy.

Content: So a normal man projects his God out of his fear or greed. An enlightened being does not project anything. He just lives his life; the very life radiates godliness.

Content: Exactly if you want to ask the definition of God, He is whatever is.

Content: I was talking about the understanding that both the outer and inner world identities are false - identity which you project to the outer world and the identity which you carry in you as you, both are lies.

Content: The moment you understand this and relax, what great inner healing happens!

Content: See, the moment somebody convinces you clearly, inspires you and says, You don't have to prove yourself to the world or you don't have to prove yourself to yourself, what tremendous relaxation happens! What tremendous rest happens! That inner healing I call God.

Content: Q: What you are trying to say is we get a tremendous feeling of relaxation. In an ordinary person, I have personally seen, if an old person is going to the temple, they get a similar feeling which you say can happen through un-clutching. By following rituals also, they are approaching the same level as following the path of un-clutching with consciousness.

Content: You see, both can reach the same goal. It takes a little time, that's all. One thing, I am not against rituals. If you come to our ashram, you will see the number of rituals that go on there. I am the kind of person, wherever possible, I erect temples and in the temples, everyday continuous rituals go on. I am not against rituals; I am not against this basic tradition.

Content: Q: Rituals seem to be the easiest way for initial level person.

Content: Maybe I will not accept this statement. See, I am not against rituals. Usually I am a great supporter of rituals and I myself perform rituals in a mass scale like 1008 homas. This Shivaratri if you come, there will be rituals continuously for twelve hours in the ashram. All these things are ok.

Content: But I don’t say it is the easiest way. I can say if it inspires you to go to the higher levels, it is the easiest way. But sometimes, it just perspires, it does not inspire. In that level, it is dangerous. See, who teaches you the ritual is the main thing. With what understanding you do the ritual is the main thing.

Content: So I cannot say it is the easiest way, I don’t feel it is the easiest way. With understanding, it can be the easiest way but not without that. When you said about some people reaching the same level, I can say by and by the understanding would have been added to their being. That only raises them. Beautifully, Sankara says in Vivekachudamani, ‘Even kalpakaala parayantaa’ - even for one age of Brahma, if you are doing rituals without the knowledge or the understanding, you will not reach anywhere. So I feel rituals are ok to start with; I am not against them. I myself practice, teach and I keep the whole tradition alive. But we need to give little more importance to the understanding part, that’s all I am saying.

Content: Q: Swami, to me, this whole idea of un-clutching seems to be self-contradictory in the sense, so many thoughts are coming. We have to focus on a particular thought.

Content: No, again you are bringing too many numbers into one process. You understand? You don’t have to focus on the thought to un-clutch.

Content: You see, after un-clutching, you may have the focused consciousness. But, for un-clutching, you don’t need focused consciousnessness.

Content: Concentration is the by-product of meditation. Concentration is not the path for meditation.

Content: Q: What do you do about dreams?

Content: Un-clutch in the dreams also. Actually, your night dreaming is nothing but the reflection of the day-dreaming. Day-dreaming means in the whole day, constantly oscillating. If you un-clutch during day-dreaming, that same awareness will enter into night-dreaming.

Content: You see, day-dreaming and night-dreaming is very closely connected. If you reduce the day-dreaming, night-dreaming will reduce. Day-dreaming reduction means un-clutching in the daytime. Naturally you will start un-clutching in the night time. I have seen it happening in my own life.

Content: You see, the un-clutching is such a powerful technique, it can reach your sub-conscious and unconscious. Now insert it into your consciousnessness and start churning. And it will reach the subconscious and unconscious.

Content: It is like the ‘churning of the milky ocean’. If you understand that story, the Meru hill is the technique, un-clutching. And all the devatas are good thoughts, all the rakshasas are bad thoughts. Mind is the snake. And the milky ocean is your consciousnessness. Guru is the tortoise who is balancing the technique properly. Start churning this side and that side.

Content: And you will see first, the kalpataru will come - all your desires will be fulfilled. The different energies will come, siddhis will come. All the devatas who want just this will stop with that, that's all.

Content: After that, deep depression will come out. That is what is halahala -tiredness or depression. The mind because of churning continuously will say, 'I am bored. I am tired. This is not going to lead anywhere. It will give the idea that it is an arduous, strenuous process. That is the poison halahala.

Content: At that time, the person who comes and swallows the poison and gives you inspiration is the Master Shiva. He comes and swallows that poison and gives you the inspiration, 'No; don't bother. Churn again.'

Content: Shiva appears as Vishnu, the tortoise and maintains the churning process. He appears as the protection, guide during the depression and keeps the inspiration, gives you encouragement and finally what comes out is amrita, enlightenment. Till then, the churning has to continue, continue, continue.

Content: Un-clutching has to be drilled continuously. Do not take the idea, 'I have to continue un-clutching'. Just un-clutch this moment.

Content: You will never feel bored by un-clutching. If you start thinking about un-clutching you may feel bored, not by un-clutching itself. I have never seen anybody bored by un-clutching; they feel bored by thinking about un-clutching, 'How long can I un-clutch? What will happen? Why should I un-clutch? When will it end?...' You will feel bored then and you will have problems. Just by un-clutching, nobody felt bored.

Content: With unclutching... Every moment will be new. Every moment will be ecstasy. Every moment will be joy. Every moment will be excitement.

Content: Un-clutching is the source of unending excitement - ananda spurrana.

Content: Q: Without mind, how do you think the great advances in science and technology will take place?

Content: All great advances in science and technology happened only when the gap in the mind happened.

Content: I myself personally met one scientist just three years back in San Jose. He invented the laser and maser and got the Nobel prize. I met him over lunch. I was talking to him, 'How did you discover? Exactly describe the experience of how it happened.'

Content: He said, 'Swamiji, it is a business secret; I can't tell.' Then, finally he agreed to tell me. He said, 'Swamiji, I was continuously thinking but nothing happened about this. Suddenly, one day early morning in New York, I went for a walk and I was relaxing on the bench. I was supposed to present this in a meeting after three days. So, I decided that I am not going to attend that meeting. I relaxed. Suddenly, I don't know how it happened. There was a big gap, silence in my inner space. At the end of the silence space, this whole formula just happened, it was revealed to me. One important thing, I know the result but I did not know how I came to the conclusion. I did not know the steps. Now if I present the result in the meeting, they will tell that I have stolen the result because I don't know the steps. For three days I sat and developed the steps and on the third day, I presented.'

Content: He says he developed the steps and presented. Not only his experience, I myself personally studied many of the breakthroughs; it always happened in the gaps of the mind, not by thinking.

Content: About The SPH Nithyananda Paramashivam

Content: The Supreme Pontiff of Hinduism ("SPH"), Jagatguru Mahasannidhanam ("JGM"), His Divine Holiness ("HDH") Bhagavan Sri Nithyananda Paramashivam, is recognized as the 1008th living incarnation of Paramashiva as per Sanatana Hindu Dharma ("Hinduism") and by His predecessors of enlightened masters and adepts

Content: The SPH Nithyananda Paramashivam is reviving Hinduism as the 1008th Acharya Mahamandaleshwar (the head for all spiritual leaders) of Atal Akhada (ancient apex body of Hinduism), coronated as Mahamandaleshwar (Supreme Spiritual Head) of Maha Nirvani Akhada (largest apex monastic order) and the youngest Mahamandaleshwar, ordained as the 233rd Guru Mahasannidhanam (Pontiff) of Thondai Mandala Aadheenam, ordained as the 293rd Guru Mahasannidhanam (Pontiff) of Shyamalapeeta Sarvajnapeetam, ordained as the 23rd Guru Mahasannidhanam of Dharmamukthi Swargapuram Aadheenam, and coronated as the 203rd Emperor of Suryavamsa Surangi Samrajyam.

Content: The Srimad Karana Agama, Purva bhaga, Patala 71, Sakalotpatti vidhi, Sloka 8 & 9 (Sacred Ancient Hindu scripture) declares:

Content: निष्कलं निर्गुणं शान्तं निराकारं निरामयम् ।

Content: निर्विकारं निरोधं च नित्यं सर्वगतं विभुम् ।

Content: शिवं शरणं प्रपद्येऽहं लोकानुग्रहकारकम् ॥ ८ ॥

Content: In this way (Shiva) who is Nishkala - without any body and parts, who is the Ultimate Supreme Being, who is established in the Creation, who is the Cause of the creation of the Universe, assumes a body out of His Free Will for the protection of the Universe, and for the welfare of the Spiritual seekers and Devotees.

Content: The SPH Nithyananda Paramashivam is the reigning spiritual emperor of 17 ancient traditional Hindu kingdoms and the reviver of the most ancient, most peaceful, still-living and long-lasting demonstrable system that shows the possibility of peaceful co-existence amongst people. Following the coronation to establish KAILASA worldwide at the age of 16, for the past 27 years, The SPH Nithyananda Paramashivam, as the face of the unified Hindus, has been single-handedly, tirelessly inspiring the dispossessed Hindu Diaspora to reclaim their Hindu centric freedom and stand unified for the centuries-old Hindu genocide.

Content: The 1008th living incarnation of Paramaśiva, The SPH Nithyananda Paramashivam stands as the unifying force for the 2 billion born and practicing Hindu diaspora worldwide and established the Hindu State, KAILASA for the persecuted Hindus in over 100 countries.

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Content: The SPH Nithyanada Paramashivam has made resolute efforts towards recognizing and legitimizing the Hindu genocide which has been receiving scant consideration by global leaders and international bodies, The SPH Nithyananda Paramashivam founded KAILASA Uniting Nations. For the past 27 years, this international body has been responsible in building relations, bridging dialogs, inspiring leaders, uniting nations towards acknowledging the Hindu policies which are universal, life positive as referenced from the ancient text of Hinduism. This is the ‘ahimsa’ (non-violent) way of bringing acknowledgment to the horrors of the Hindu genocide, the untold facts of the darkest act of mankind on Earth to the most contributing civilization - KAILASA.

Content: KAILASA is an apolitical nation whose vision is enlightened living for all. Towards this goal, KAILASA is the only Hindu nation on planet Earth today bringing legitimacy to the principles of Hinduism. Social principles, economic principles, judicial principles, Hindu medical principles, and Hindu economic principles. KAILASA is The SPH Nithyananda Paramashivam’s response to humanity’s global problems of poverty, hunger, illiteracy, disease, violence and global warming and the continuing ethnocide and genocide of over 80 million Hindus worldwide since 7 centuries.

Content: Over the last 50 years, the effects of meditation and its significant impact on stress, crime rates, violence, political decision making and even war in local and global consciousness is well established. Unfortunately, in the last two hundred years, forcibly we are made to believe Hinduism is a functional principle only for enlightenment and spirituality. It is absolutely dysfunctional for the political, social, economical system. Making Hindu family structure, Hindu social structure dysfunctional is the greatest crime done against humanity.

Content: Sanatana Hindu Dharma has faced both historical and ongoing religious persecution and systematic violence, in various forms including assassination attempts on living incarnations, targeted elimination of Hindu pontiffs through bio war and lawfare, cyberbullying, Hindu phobia, forced conversions, documented massacres, demolitions, desecration and grabbing of worship temples and monasteries, looting of Hindu temples properties, destruction of Hindu educational institutions, elimination of well known Hindu libraries, the gross violation to the freedom to practice the Hindu school of liberated thinking (Sankhya), Hindu schools of living enlightenment (Jeevan Mukthi), gross violations of the right to freedom of religion that includes violations of the right to life, personal Hindu integrity or personal Hindu liberty, mass execution, looting and enslavement.

Content: Hinduism was once practiced freely in over 56 nations across the continent from Afghanistan, India, Nepal, Burma, Sri Lanka, all the way to Singapore, Malaysia, and Cambodia and Indonesia, and in 200 states, 1700 samasthanas (provinces) and 10,000 sampradayas (traditions). Over several centuries the combined forces of foreign invasion, political upheaval, colonialism and religious persecution systematically ended millennia of Hindu Swarajya, or self-rule. Today Hindu temples remain in a few countries but the Hindus who worshiped in them have been ethnically cleansed.

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Content: The revival of Hinduism through the civilizational nation of KAILASA globally irked vested interests of atheistic terrorist militant elements, caste supremacist terrorists and other anti-Hindu forces who executed a massive persecution and genocide on SPH and His followers on 2 March 2010 that continued for the next whole decade and comprised of over 70 assassination attempts, over 250 sexual assaults on SPH and his monks and disciples, lawfare of 120 false cases over 10 years, massive hate propaganda in electronic media of over 14,000 hours and print media of over 25,000 articles in 5 years, destruction of heritage properties worth over 27 million USD, and the continuing ethnocide and genocide of over 80 million Hindus worldwide since 7 centuries. Specifically, the lawfare involved:

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• Delegitimizing SPH by hate propaganda, disenfranchising Him of His civil and human rights, prejudicing Him from fair representation and fair trial

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• Repeated illegal imprisonment, with brazen torture, custodial assassination attempts, supported by system justification in various forms, including the common processes of bureaucracy, indifference, self-deception, diffused responsibility and has resulted in continued systemic complicity with torture, murder

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• Well-planned multi-layer false hate propaganda by the ‘fourth estate’ media sustained by moral disengagement, leaving the broader public in a state of willful ignorance, motivated denial, out-group victim-blaming, dehumanization and bystander apathy to even genocide.

Content: The SPH Nithyananda Paramashivam stands in solidarity with the untold, multi-level - social, political, intellectual, religious, cultural, linguistic, economic, legal, digital - persecution done to Hinduism and faced by Hindus and Hindu minorities worldwide for the past several thousands of years continues through the modern day. The SPH Nithyananda Paramashivam has been recently acknowledged by the United Nations for the persecution of The SPH and the KAILASA global community, especially the affected

Content: women and children.

Content: The KAILASA with de facto spiritual embassies operating across over 100 countries and having presence across the globe as the largest spiritual knowledge source on Hinduism is spiritually governed with the life positive, all-inclusive, universal policies sourced from Hinduism revived by the SPH Nithyananda Paramashivam. Having enriched and enreached more than one billion individuals over the past 27 years the KAILASA raises the voice to protect Hindus, defend Hindus and preserve the Hindu narrative for the world.

Content: Ebook ISBN: 979-8-88572-689-4

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