MasteristheSoundCurrent

ChicagoSeptember21,2013

Friends, welcome to this third dayandfinaldayof ourthreedaymeditationworkshop. Inthepasttwo

days I have been explaining to you the importance of meditation being done only at the right place,
which is the place where youwanttofindthetruth,whichiswithinyourphysicalheadsbehindtheeyes.
This physical body is unique in that it gives you opportunity to discover everything that is evenbeyond
knowledge and beyond mind while you are still sitting in this physical body by just going to the tenth
door behind the eyes, which openupto all otherdoorsinside. Theninedoors,thenineaperturesinthe
body, they open outward, and they draw our attention out. The tenth door draws our attention in.
Whenyouareabletoplaceyourselfthroughconcentrationofattentionbehindtheeyes,itopensupyour
innerdoors.

I also mentioned to you that there are many obstacles to staying inside and the biggest one being the
functioning of the mind, the autonomous functioning of the mind by thinking about things other than the
place where you want to be. Therefore,itdistractsyouandtakesyououtside. Wefound asolutionto
some extent by repeating mantras, repeating words, so that the words of thought canbereplacedwith
the directed words of a mantra, or Simran. That works to an extent, butasImentioned,themindcan
jump from one channel to another and make it appear it's repeating the words and still, in another
channel, commenting upon it. The correct way of using the words would be to repeat the words at
every channel. Supposing you are repeating the words inside and you hear a comment by the mind,
your thoughts about something, convert that thought at that very time to join the repetition thatyouare
doing atthattime. Dontstartalloveragain. Ifyouseeapersoncomeupasavisioninyourmeditation
while you are doing Simran, repetition,dontstop yourrepetition. Makethatpersonjoininandseethe
mouth of that person repeating the words along with you. The idea is that the whole of our attention
should be preoccupied with what is happening inside our head behind the eyes at the third eye center.
That's the key to opening the gates of inner realms of consciousness. I also mentioned to you that
ultimately when you put your attention there, you will hear internal sounds. Those internal sounds are
more useful on the spiritual path than evenrepetitionandlisteningtothewordsofrepetition. Repetition
is generated by the mind, by our direction to the mind, to repeat those words. Those sounds do not
originate from our direction at all. They come from our true home, from Sach Khand. They are
emanating thereandpullingusback there,sothepracticeoflisteningtothose soundsisaverygood,big
nextstepafterdoingyourSimran.

It may happenthat whileyouaremeditatingandyouarerepeatingthewordsofyour mantra,orSimran,

you suddenly find that the sound has come. That's a good time todroptheSimranforyouhavefound

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something more valuable to listen to. Then switch from that to the sound. If the sound fades away
because the mind is against our thinking ofotherthings,gobacktoSimran. Thisswitchingbetweenthe
two can take place any number of times until you find it so stabilized that the sound does not ever go
away. If you can hear the bell sound, or a sound that has a pull, you can give up Simran altogether.
Yourmeditationcanthenconsistonlyoflisteningtothesound.Thesoundcanpullyouup.

Some people complain that they are hearing the sound but they dont feel a pull from the sound. The
sounds pull is coded to work when it is being pulled with your part of love and devotion. Thesound
does not pull without it. It's not a mechanical sound. Simranismechanical. Therestofthemeditation
process is mechanical, but when you come to the sound, if you are not using your time inside your
chamber in the third eye center with love and devotion, the sound doesnt pull. But if you are
expressing your love anddevotionatthatpoint,thesoundwill pull. Becausethesoundisrepresentative
ofyourbeloved.

They say that when you see a Master outside, or inside, even the radiant form, what is His true form?
That's just a form we see. Is it a permanent form? No, it's just a guide to us that that internalradiant
form, the imaginary form of the Master, looks like the same form as the physical body outside. That's
just for temporary guidance, but the Master doesnt have any form. He's taking onaformsothatyou
canrecognizebaseduponthefactthatwearerecognizingeverythingbylookingatformsrighthere.

Therefore, the form of the Master that appears in meditation is a madeup form for the sake of our
convenience, andthatformcanchange. Iftheformisstabilizedinsidefromwhatyouhaveseenoutside,
that form can change and you have the knowledge that this form is changing for certain reasons, and
your form is also changing at the same time. That's a change that takes place. Then you realize these
formsarenottheMaster.TheMasterThenwhat,whoistheMasterthen?

The Master is the sound current. The Master is that powerful sound connected continuously without
break, with our true home. The sound is merely an expression of consciousness, of the origin of
consciousness, and the sound is audible at the physical plane at this level. Therefore,wecallitaudible
sound current. Later on, not very far away you go, youfindthesoundisapersonality,andtheMaster
and sound are the same. It's the sound, the Nod,thatbecomesaMaster. It'stheWordthatbecomes
flesh. It's the Word madeflesh. It'snotthatotherwayaround. Therefore,theoriginis that sound,and
then when you catch the sound, you will see that it can represent both the form of the Master, the
radiant form, and the sound. Master will show you anumberofformsinwhichHecanbeexperienced
inside you. So it's not necessary that we stick only to a physical form and a near physical or similar
physical form inside to proceed further. But that will not be done in a sense of doubt. Youcantsay,
Am I doubtful if this form that the Master has just changed is really the Master or not? Becausethe
Master in the physical form here will tell you how to prevent that doubt from coming up, and that
method is to empower the words ofSimran,thewords ofrepetitionwiththatquality,anditcanprevent
allnegativityincludingifanynegativepowertriestopretendtobeyourMaster.

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Therefore, the key is that, even during meditation at the astral plane, when you see the radiant formof
the Master and the Masters form is changing, repeat the words and you will be certain it's still the
Master.

These are strange experiences we have because we suddenly realize that we have been tieddowntoo
much to forms. The form isnota realityatall. Theyarecostumes. Wecanchangeonejacketandput
on another. It's just like that. Bodies are like that. Astral bodies are like that. The mind is like that.
Therefore, that which does not alter as the sourceofeverythingisthatShabd,thatsound,whichcomes
from within. The sound will pull you because sound is responding to the same thing the Master is
responding,theLordisresponding,Godisresponding.

People ask me sometimes, We ask so many things from God. What does God expect from us? He
must be also expecting something in return. He is giving everything. All He expects is our love and
devotion and appreciation for what He is giving us. Simple. Love, devotion, appreciation. If we
appreciate what God isgivingus,Heis satisfied. IfwerespondtoHimwithloveanddevotion,express
our love and devotion for the Master, or for God, for the Lord, for higher entities that we are talking
about, they respond bypullingus. Comeon,cometous. Whenyoumeetapersonwhoyouexpress
your love to, he says, Come, and he gives you a hug. The nearness comes because of the loveand
devotionthatwehave.

Therefore, it does not stop in meditation. In meditation, love and devotion is a key to being pulledby
the sound. That is why that meditation is successful, which you use the mechanical part also. The
mechanical part is tosituprightinabody,tocloseyoureyes. It'sallmechanical thing. Yousitlikethat,
close your eyes, pretend you are in the head by imagination, and then feel that you can see things or
hear things, and asthingscomeup,youbegintohaveanevaluationofwhatisgoingon. Youhavebeen
given some tests atinitiation,howtotestthepositive andnegativeenergythatcomeacross. Theycome
across in physical life. They come across in astrallife. Theycome across incausallife. Allthesethree
worlds have both positive and negative entities that influence us sitting there. But you have those
empowered words which work right up to the top of the third region. And therefore,youcanemploy
them so long as words areemployable. That'sagreatcheckontheexperienceswearehaving,thatwe
dontgoonthenegativeside,butwestayonthepositivesidebyusingthistestmechanism.

The mechanicalthingbeingover,thenyoufindyouareridingonsomethingelse. Whatareyouridingon

to your truehome? Youareridingonthestreamofconsciousnessitselfconsciousnessthatisunbroken
from our true home, Sach Khand, right up to this point and goes on right into our dream states.
Everything has breaks. Everything has changes. The stream of consciousness coming through the
sound current never breaks. It's always intact. That iswhyweareridingon that. Thisisaroyalroad,
Camino Real, as they would call it. Thatmeanstheroyalroadtoourownhome. Soifwecanhitchon
tothatroad,wereachhome.

This is so important that love and devotion and listening to the sound current is a guaranteed method.

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So many mystics have explained to us the same thing in different countries, in differentparts ofhistory.
If you look back, they are all saying the same thing. They are all telling us the same way in different
words, different What have we done to that message? What are we doing to the message which
says, The kingdom of God is within us, and the Word has been made flesh to take us back home.
What are we doing to it? We are dividing ourselves from those who are part of us. We are making
separate religions. We are makingseparatesocieties. HavingseparateGods! OneGodhasbeentorn
off into so manypiecesbyourmind, andwecallitgreatreligionandgreatexperienceofreligiosity. We
are dividing rather than uniting. The end of the spiritual journey is when you will unite everything
together. There will be nothing separate, nothing outside of oneself, and here we are thinking that
religion is helping us. Religion is dividing us. But, of course, so far as the true religion is concerned,
whichsays,Gowithin.Thekingdomiswithinyou,thatpartisgood.Butweignorethat.

I have been to several temples, several churches, attended synagogues, attended mosques just to see
what they are teaching. They teach the same things. But what do we get out of it? The building
requires repair now, so we need so much moneyforthat. Nowwehavetohelpthepastorbecausehe
didnt get enough foodlasttimetodothat. We all turnaroundtoverymundanephysicalthings,andthe
very great messages that have been said in the sermon are lost on us. We gobackinoneform,come
back the same form. What transformation took place in us? And yet, going into this church, into this
temple, into this mosque, inside, into this synagogue sitting inside, going there, transforms you.
Transforms your external and internal life. Then you know this istherealplacetogointo. Butgowith
themostpowerfulthing,loveanddevotion.

Why is love and devotion so important? Because love and devotion do not arise from the mind, nor
from the senses, nor from thisbody. Theyarisefromthespirit,fromthesamespiritwhichisourreality.
It arises from beyond the universal mind. It does not exist anywhere in these three things. We
experience it here becausethespirit,thesoulisstillworkinginsideushere. Wearejustrelyingmoreon
the mind, more on senses, more on the body than ourselves. If we relied on ourselves, we we'd find
that love is such a powerfulthing. Itisthemostpowerfulthingthatexists intheentireuniverse. Weare
berating love by discussing it, berating love by talking too much about it. We are berating love by
calling it, oh, Im not sure of love. Im not sure if he/she loves. Wearedoubtingsomethingthatisthe
very basis of our creation, the very basis of everything being what they are. Love is part of that
consciousness,thattotalitywhichconstitutesourspirit.

Therefore, when we follow meditation with love and devotion, we are directly making our destination
beyond the mind. If you rely on other methods, only pure mechanical, the maximum you can go, also
with great difficulty, is the astral plane. You wont go higher. Tomoveon,youneedtodirectyourself
to that which is arising from beyond the mind. Therefore, if you want to do real meditation, use these
mechanical things and also use the real pure divine things,spiritualthings. Mechanicalthings,situpright
on the body, close your eyes,imagineyouareinside,sitinthemiddle,haveachair,repeatwords all
mechanical things. Repeat words, hear the sound, hear unappealing sounds, practice sounds. Alot of

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practice sounds can be heard, like a thunder, like some thunder is going on, and there is no thunder
outside, butyoucanhearitinside. Likeatrainrunningoveratrack,andyougetthatsound. Likewhen
a train with its whistle stops at a railroad station and is shahshah sound, background sound, same
sound you hear inside. You hear the sound of crickets. You hear the sound ofsmallbells. Thereare
10 distinctive sounds that you hear whicharenotthetruerealsoundsthatwillpullyouup. Buttheyare
still good to hear because you get used to hearing sounds inside. They are worthwhile because, by
practicing, you can ultimately put your attention on where the sounds are coming from. They are still
being heard inside, so it pulls you up to the point where you can hear the real sound, which in its very
first stage, sounds like a bell without anyharshnessand somelodiousthatnothingelsecomparestothat
bell. Then you know and if you are doing meditation with love and devotion, that bell willpullyou
upandvacateyourbodyfasterthananyothermethod.Sothat'swhythisisanart.

Meditation is an art of withdrawing attention and going to yourownself. Topracticethisart,youhave

to use these tools, the mechanical side, the spiritual side. Love and devotion is the spiritual side. Use
both in combination. Start with mechanical, move upwards, sound comes, express love anddevotion,
and you are on the spiritual side afterthat. Combineallthese,loveanddevotionmeansPeoplesay,
How can we have love and devotion? Howdowehaveloveherein thisworld? Yousay,Iloveso
and so. What do you meanbythat? Ifyouareexperiencingloveor beinglovedbypeoplewhichyou
realize, a little child is experiencing love of the mother and knows this is love. Anybody knows what
love is, but dont mix it up with attachments. One distinction, very sharpdistinction,betweenloveand
attachment is, in attachment theexperienceinconsciousnessisoftwo,youandthebeloved. Iloveyou.
What happens in consciousness? You are equally consciousofIandofyou. Thatisattachmentit
isnotlove.

If it is love, you will forget where is I. The beloved occupies, pulls your attention to that extent that
you only think of you. I disappears or put back somewhere. When I is strong, I love you. I
love you, too. Do you love me? Youaskthesequestionsallthetime. Theotherpersonsays,Ilove
you, too. ThesetwophrasesIhearseveraltimeseverydaypeopleutteringthem,andtheyalsowantto
be sure. In love, there is so much certainty. It is a certain experience. It is not an experience with
doubt. Attachments have doubts with it. Attachments are ego game. Attachments are agameofI.
I am doing this for you. Are you reciprocating? Are you doing the same thing for me? It's an ego
game. Whereas love is not an egogame,loveisagameofgiving,surrendering,enjoyingthesurrender.
In attachment you dont enjoy a surrender, but in love you enjoy surrender. So that's why there is a
distinction between the two. In attachments, which we call love, we experience a togetherness with
somebody. Inloveweexperienceaoneness. Youcanunderstandthedifferencebetweentogetherness
and oneness. Inone,youdontthinkoftwo. In two, you arealwaysawareoftheIandyou,which
makes it an attachment. So when I talk of love pulling you out, if youwanttohaveanexampleofthat
kind of pure love, then you can find in the Masters. When Masters extend lovetous,theydonteven
bother to think if they are Masters ornot. Theirloveissopureandunconditionalandisabsorbedbya
disciple in a way because it's coming with suchpurityandforcethatitcancatcheventhebeloved. Itis
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can catch a disciple, and without any reason, without knowing what's happening, one feels, What is
drawing me in? What is that pull that's taking me in? Pure love can do that. Therefore, good
meditation should employ the mechanical sides but end up with lot of love and devotion being
expressed inside. How doyouexpressloveanddevotion? Samewayyoudoithere. Butdontsayin
a fake way. Dont say, In myheartImnotsure,butIwanttotellyouIloveyou. Thatdoesntwork
inmeditation.

Let us then have a meditation session today in which we start with the mechanical, situpright. WhenI
say, Sit upright, I must tell you that once you have had practice of this meditation of quickly
withdrawing yourself inside, you need notsitupright. Thenitwillbeautomaticnomatterwhatthebody
position is. Now I say, Close your eyes. When youareusedtothismeditation,youwillnothaveto
closeyoureyes.

There is a friend of mine at the back who I took to India, and there was a lady, Bibi Lajo, whospent
time with Bibi Raj, who talked to you yesterday, and that lady, BibiRaj, demonstratedtothisfriendof
mine from this country how she could meditatewithout closinghereyes. Shelookedlikeshewasdead
with her eyes open. She had withdrawn hereyes. Alittlescary,Imustsay. Iwastheretowatchthat,
butwhatImeanisthattheseareinitialrequirementsbecauseweareso distracted. Oncetheattachment
startsinside,onceallthefocusgoesinside,noneofthesethingswillmatterthatIamtalkingabout. They
are not part of meditation. They areapartofourreachingapointofmeditation. Truemeditationstarts
whenyoucatchthesoundcurrentinsidewhichpullsyou.Soletstry.

Sit upright now, and for now close your eyes and imagine you are sitting in the center of your head
behind the eyes, between the ears, on a hard floor, the sixth floor of your house, the place you have
been goingtointhelasttwodays. Goandsettledowncomfortably. Takeanicechair andrelax. Take
a deep breath and say, This is a great place for me. Be very comfortable there. And with comfort
listen to what the mind is saying without trying to put anything intothemouthofthemind. Justhearthe
mind speak up becauseyoucanalwayshearit. Itisthinkingallthetime. Justlistencarefullywhatisthe
mind saying at this time. Does it make sense to you? What kind of disjointed, bizarre thoughts are
comingoneaftertheother? Watchthem. Watchthemlikeyouarenotthemind. Themindisspeaking
you are listening. You are separate from the mind. Listen to the mind as if it is a separate entity
speaking to you. Ignore what it is saying. Dont follow what it says. Dont give any directions to it.
Stay in the center. Now affirm, I dont like what the mind is saying. Youdontlikewhatthemindis
saying. Now direct the mind to repeat the words of Simran and let the mindstartrepeatingthewords
of Simran slowly. You can tell it, slow, and you listen carefully to what the mind is speaking. Repeat
the words slowly. Every accent should be easily heard. Every syllable should be heard, with little
pausesbetweenwords.Makethemindrepeatthewords.

How many of you were able to successfully do whatIwastellingyoutodo? Prettygood. Howmany

of you enjoyed this? A larger number enjoyed it than those who could do it. That'sokay. When you

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have a friendship with your Master insideandHe'salwaysthere,youwillenjoylife,notthecompanyof
the Master alone, life as a whole, in a manner that you never enjoyed before. Everything you will do,
you will do together. Everything thatyou'llbelookingatintheworldwillbelookingtogether. Youwill
have a constant companionship of a true beloved and a true lover. It's such a big change if you can
achievethesimpleexercisethatwedidjustnow.

I'll take a few minutes to answer some questions which had been given earlier in the same day. You
havethequestions?

Q:JeHazurMaharaj,isthesubconsciouspartofthecausalbodyorofthesoulorofsomethingelse?

A: The subconscious mind is the part, hidden stored part, of the mind. It is a storage of memories in
the mind, and itishiddenfromus. That'swhywecallitsubconscious. Wearenotconsciousofwhatis
hidden. Everything that happens to us, every event that happens, gets recorded and stored in the
subconscious mind. No exception. Every event, every emotional event, they all get stored in the
subconscious mind. Therefore, it's part of the mind, not of the soul. Soul does not have any
subconsciousness. Soul has only consciousness. So soul is the oppositeofthemindinthatsense,that
the mind can have a subconscious the soul does not have a subconscious. Insubconsciousstates,we
store things but they are stored at different depths in the subconscious. It's like a vast ocean, and we
are skimming on the topoftheocean,whichis theconsciousawarenessthatwearehaving. Therestof
the stuff is deep down. Some things are so close to the surface that they protrude throughthesurface
now and then, and they affect our conscious life, and we dont know why it is happening. They are
happening because of events wethinkhavenothappenedbecauseweforgotthem. Subconsciousmind
never forgets anything. It stores everything, and with suitable triggers what is hidden in the
subconsciousness can be brought into consciousness itself. That is the job ofthepsychoanalyst,ofthe
psychiatrist, that if some problemisarisinginourbehavior,inouremotionalstate,becauseofsomething
that we think is forgotten, which is not really forgotten but is pushing us from the bottom and wecant
see it, theywillusetriggerstobringitupintothe surfacebymakingustalkaboutpasteventsandtalking
about the events, when those events could have been buried. Most of these events in one single
physical life are buried in earlychildhoodwhenthechildcanexperiencetraumaoverthingswhichadults
wont experience. Trauma is stored. The childbecomesanadult,andthetraumaishittingfrominside,
from the subconscious, and the conscious doesnt know why it's happening like that. A clever
psychoanalyst, a clever psychiatrist, can go and create triggers about childhood. When that particular
event will come, the subconscious will render a more strong emotional reaction. The child may start
crying, screaming over something that happenedinchildhoodandeventuallyrememberwhathappened.
Thewholeideaofhealingthroughpsychoanalysisorpsychiatryisthatifyoucanbringupintoawareness
things that are hidden in the subconscious and talk it out, the talking out will clear it up. It was not so
serious as you think. It was serious because you were a child. Now you are an adult. You are
replaying that emotional role as an adult, and it clears up that, and therefore, your behavior and
emotional state changes when you are an adult. That's the very basis. Sometimes they call it the

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talking out cure, that you make a persontalk,talkaboutearlierthings, andallthesubconscious things
come up to the surface. Subconscious is a very essential part of the mind. Mindstoressomuchstuff.
Mind stores stuff in every life of ours. Mind even starts storing whenit'snotveryactive,suchaswhen
it's a form other than human. In an animal form it stores experiences of the animal. A little mouse is
running around and is afraid of certain things, and we dont know what it's afraid of. It's afraid of the
subconscious pushing the earlier episode that has happened with that mouse when it was notamouse.
Therefore, the subconscious mindis responsibleforcarryingoursinchitkarma. Thesinchitkarmais not
carried bytheconsciousmind. Thereservedkarmawhichcomesuptocreateourdestiniesisallhidden
in the subconscious mind. That is why the subconscious mind plays a very important role in our
reincarnations over here again and again and in our behavior and style in different incarnations that we
make here in different forms. So it's not a part of the soul. The soul, byidentifyingwiththemind,has
created problems arising in the mind, and the soul thinks it's the souls problems. That's a
misidentificationwiththemind.

Q: Our physical, astral, andcausalbodieshavedifferentlifespans. Howdoesreincarnationworkwith

eachbody?

A: We reincarnate, that means we get fresh new lives, tobebornagainandagaininthephysicalplane

because of a single long life in the astralplane. Ifwedieintheastralplane, wecanthaveanotherbirth
in the physical plane. It's not a direct that the soul will step into a physical body. The soul does not
directly step into a physicalbody. Thesoul firststepsintothemind,andthenfromtheminditstepsinto
the sensory astral body. From the astral body, it steps intothephysicalbody,inthatorder. Therefore,
the reincarnation at physical level is all taking place because of the astral system still operating and not
dead. When that dies, physical activitystops. Theastrallifeislong,andwhentheastrallifeends,there
are no sensory perceptions. No physical bodies are created because it goes back to the mind, which
has a longer life. The mind can reincarnate as anastralbody. Themind thenfunctions. Wheneverthis
incarnationistakingplace,ateachtimethepoweroflifetoeachincarnationisstillbeingprovidedbythe
same soul. Thesoulisthepowerhousethatmakes life. Soulisthepowerhousethatmakesawareness
available to have experience of life at any level. So far as the mental body, the causal body is
concerned, which has a very long life, it normally stays forsolongthatitalmostmatchesthelowerpart
ofdissolutionanddissolveswithit.It'scalledPralaya.

Pralaya means dissolution of the whole universe. When the whole universe dissolves, the souls in the
causal plane also get dissolved, no reincarnation even as mind or astral body or as physical body.
Wherearethesoulsheld? TheyareheldinacertainsectionofthelowerpartofParBrahm,wherethey
stay until a new series of worlds is created and they are reincarnated again from there as minds, and
then from minds as astral bodies, astral bodies to physical bodies. Same cycle is repeated. What
happens if the entire system isdissolved? Whentheentiresystemisdissolved,whichwecalltheGrand
Dissolution or Maha Pralaya. In Maha Pralaya, everything is destroyed. Everything ceases to exist,
including the physical universes, including theastraluniverses,andincludingthecausalmentaluniverses,

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including universal mind. All that is completely wipedout,andthesoulshavetothengofromthelower
part of Par Brahm, where they stay as dissolution,to theupperpartofParBrahm,whichsurviveseven
aGrandDissolution.

So when the Grand Dissolution has taken place, the upperpartofParBrahmisknownaspartofSach

Khand. It always is a part of Sach Khand, even now. It is where individuation takes place from
totality. So the upper part of Par Brahm is different from the lower part of Par Brahm. It looks the
same, is combined, so it's very strange that there can be people stuck there, and they have no minds.
They have gone beyond mind. They have gone beyond senses, beyond physical bodies. They are
souls, but they are stuck there thinking that's Sach Khand. But that isstillcontrolledbyatimelesstime.
Time is a very strange feature which distinguishes all these levels. At the physical level, time runs by
clocks.Ifwedonthaveaclock,thetimedoesn'trun.Wecanbeboredforalongtime.

Supposing the clock was how we feel. We'll all have different clocks, first of all. All have different
times, andtimewillrunveryfastwhenwearehappyandenjoyingourselves,andtimewillslowdownto
a trickle if we are sad,depressed,orangry,orothernegative emotions. Timeseemstoslowdownand
even stop. So this time in the physical plane has this strange nature of being regulated by an artificial
machine which says, Though you felt it was10minutes, itwasonehour. Youfeltitwastwohours,it
was one hour. We will not rely on what we felt. We rely on what theclocksays. That'sthephysical
time. But, even so, even as physical time determined by something external to our own experience,
which we make our experience oftime,timeonlyflowsinonedirection. Itflowsonly,thatissomething
has not happened is going to happen in a future time called future. What has already happened has
moved away into past time, we call past and that day can never change. Past cannot become future,
and future cannotbecomepast. Theyarebothintheirownplace,and wearemoving,tickingalongata
single space. If I use a typewriter's analogy, we are moving forward at a single space speed. Timeis
moving atthesamespeedbecausewerelyontheclocksandthecalendars. Sothisisthenatureoftime
onthephysicalplane.

When we go to the astral plane, time is more variable. We can stop it. We can change its pace to
some extent. We can speed up some things there, and we can completely freeze it also. If we like a
particular scene, we observe it, we hold it. We can hold it and move on, which cannot be done in a
physical time. You cant hold time here. That's a big experience, a very big difference ofexperience.
Secondly, there's one common thing that the time, even in theastralplane,movesforward. Itdoesnot
move backwards. When we go to the next higher stage, above the sensory perceptions into pure
mental concepts and conceptual knowledge of the mind, there time is merely a flexible thing used to
generate events. There, events are generated upon time and placed in space and time that has been
created there in the causal plane. We place the events, birth and other events, and then death. We
place it in advance at one time. When wesaywepickupaDVDtolivealife,alleventsareplacedon
time. It's a timeline,andthen wedotimetravel,whichwearedoingevennow, butwearenotrealizing
we are doing time travel. Events have been placed already, and that's where we knowthattheevents

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have been placed like this, and those events come one after the other. We are time traveling to have
those events happen to us, and we think that we aregoingthroughtime,thattimeisflowingthroughus.
We are reversing the actual truth. There you find the truth,thattheevents hadbeenplacedbeforeyou
reached them that there was no difference between spatial events and time events. So on that time,
since you know the events exist both in the past and future of the physical universe, you can move
wherever you like. Ifyouaremovingbackwardsontimeinthecausalplane,youaremakingpastintoa
future because you are seeing something that happened. You see what happened yesterday, the day
before yesterday. You are making your yesterdays and day before yesterdaysintotomorrowandday
after tomorrows. And that possibility is only possible at the causal plane. It'snotpossibleintheastral
plane,notpossibleinthephysicalplane.

Then you go above that to the Par Brahm lower state where time is being generated as an instrument.
There we have timelesstime. Nowthat'saverydifficultconcept. Thedifficulty isthatalllanguageIuse
is confined to what the mind can see. I am going to tell you something that the mind cant see, but
spiritually you may have some idea what I'm talking about. It would be good enough if you can feel it
and not understand it or see it. All events that I talkofplacedontimelineinthecausalplanecollapse.
Events collapse into zero time, and they remain collapsed andareabletobeopenedupagainintimein
Par Brahm in the pure spiritual region of the soul. Even the lower partofParBrahmhasthiscapacity,
because how was time generated in the first place? That'swhereitwasgenerated,atthelowerpartof
Par Brahm. The events are created in zero time, zero space. Theyarenotcreatedovertime. Timeis
created. Events in time are created in the same time there, and then you brought them to the mental
level and openeditupintotime. Then you canmovebothwaysandsee,Isitokay? ThisIhadplaced
in zero time. I will put this ahead of that. But there was no ahead there. I hadtomakeitahead
when I stretched it out. Future and past are being stretched out from there, so that I call that time,
timeless time, because there is no time. Zero. Yet it carries all the eventsoftime. Therestistimeless
time.

Then above that, we dont need any of that stuff. We reach timelessness. That means it is not even
necessary to have the origin of time left. Theoriginisevenbelowthat. That'sour truehome. Ourtrue
home is beyond all these experiences. They have been generated withthepower ofconsciousness,so
that's why all these physical, causal, astral levels, allthesespirituallevels,alltheselevelshavebeenbuilt
in zero time. Everything wasbuiltinzerotimeandspreadoutbydevolutionofconsciousnessfromlevel
to level until we are sitting here and discussing this whole thing. Isnt it amazing? That sittinghere,far
away from reality, far away from the actual experience, we can sit and talk about it here, and notonly
talk about it here, have means to practice and experience it while we arestillhere. Ifthereisagreater
miracle than that, I would like to hear about it. People talk of miracles, andIsaythefactthatyoucan
have this experience sitting here in the physical plane is the greatest of miracles that can happen! We
areallexperiencingitrightnowjustbybeinghumanbeings.Sorryforthelonganswer.[Laughter]

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Q:Twoquestions.Firstone:Ifweareallpartofthesamesoul,whatdoesitmeantogohome?

A: If you are sitting in a lighted room and light is there in front of you and you tie a bandage on your
eyes and dont see it, and then yousuddenlyopenandseeit,whatwouldyoucallit? Wouldyoucallit
enlightenment? Would you call it removalofyourblindness? Wouldyoucallitlighthascome? Would
you call it you made a journey to the light? What would you call it? You could call it anything,
depending on how we feel aboutit. Thesameistruethatthefactwearemakingajourneyisaconcept
generated only for our physical plane. The fact that we are going to go back home is only a concept
generated here. We are going nowhere. We are at home right now! The journey to our home does
not startfromsomewhereelse,doesnotendanywhereelse. Itstartsfromhereandendshere. Thereis
a song my friend Anju sent it to me from London, played by a nice Pakistani musician. It's an Indian
song, Ith Naheen Te Kith Naheen. Thatisthetitleofthesong. What itmeansis,ifitisnothere,itis
nowhere. In another place Buddha, in one ofhisteachingsrecordedjatakas,inthose littlemessagesof
his that were put into drums. In one he says, Find here because there is no there. When he says
these things and we realize everything is here, thereisnojourney. Weareremovingdifferentbandages
upon our eyes. Therefore, this concept that wehavetogohomeisaconceptthatwehavetogohome
to our home awareness. We did not lose our home. We could not. There was no other place. We
stayed at home, lost awareness of the home, created all the experiences like we are far away from
home,andsuddenlywefoundweareathome.

They say that there is a particle that runs around and then finds itself. Somebody described aspiritual
path also like that, that we go through all the phases of meditation. We go from stage to stage,
journeying from here to there, moving from stage to stage, and come back from wherewestartedand
recognize it for the first time. Isnt it amazing that where we are, we recognize after a long journey,
round and round. We go into circles and come back to the same spot where we started. Wow! I
found out my home. That's the kind of journey to the home. It's not that we have to go anywhere.
Goinghomemeansdiscoveringthatwearewhatisourhomeandthatwearethere.

Q:Doesreincarnationstoponceyougohome?

A: Reincarnation stops halfway. Even when we go to the top of Trikuti, where we picked up our
destinies, reincarnation stops. We can be there until dissolution. So, therefore, reincarnation is just a
function of the last two stages of devolution of consciousness,thephysicalandastral. That'swherewe
areconstantlyreincarnating.Whenwegohome,there'snoreincarnation.

Q:CanmeditationhelppreventAlzheimersandotheragerelateddementia?

A: I think it can help, but the patient with Alzheimers will have recovered so much of his memory, a
memory that we are not able to see, that we will think he is still afflicted with Alzheimers but through
meditation Alzheimers is a very interesting disease in which the mind forgets. It's a disease of
forgetfulness. It's not a disease of perceptions being lost. No patient of Alzheimers has ever lost

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perception. They can see right what's happening, doesnt remember anything, and that memory, not
even short memory, is available. What happens Perception is real, and there is enough timeinthat
perception to interact with that perception. ThatmeansAlzheimerspatientiswalking. Heknowsheis
walking. He doesnt forget that because it's a present activity. What activity lies within a very small
field of time is all known to him asmuch asknowntous. Thereisnodifference. Theonlydifferenceis
he doesntknowwhathappenedbefore. IfanAlzheimerspatientcandomeditation,whichisnoteasy,
but theoretically he can do meditation, he will recall so much stuff which is not relevant to his own
reality, which means he'll remember past lives. He'll remember theastralstage.He'llrememberspiritual
things, and when he tries to describe them, they'll make no sense to us. We'll say he still has
Alzheimers. We wont know because for us he is still forgetting what we think ought to be
remembered. He has realized that's useless stuff Iwastryingtoremember. Alzheimersstateisalmost
like a judgment call by consciousness. What you are trying torememberissilly,useless. It'snotgoing
to matter to anything. What matters is what was there before you came here. What matters is the
astral, the causal, the true planes of ours, so Alzheimers people can have access. There have been
blind saints who never saw, blind from birth, they sang the beautyoftheinnerregionsbetterthanthose
who had eyes thatcouldsee. Soyousee,what weareseeinghereandmakingmemoriesofthingshere
are not so important as memories of those who are seeing inside. So thereisnobarinanAlzheimers
patient also going up into the higher regions and dwelling on those and forgetting the current series of
memoriesofthecurrentlife.

Q: When meditating on Simran, I notice that when I listen to the Simran very diligently and with
concentration, my head begins to move slightly from side to side without me willing it. It gets more
pronouncedthedeeperIconcentrate. A: AmIdoingsomethingwrong? B: Isthissomespiritorentity
creatingsomeobstructioninmymeditation?

A: It is quite normal for people who pull their attention from the body up to the head to feel in the
beginning a little imbalance because the head is holding more awareness than the rest of thebody,and
the head does sometimes sway like this. Sometimes it canswayforwardsandbackwardsalso. Some
swaying of theheadispossiblebecausesomanythingsthatweenjoyInmusic,forexample,yousee
a great musician performing, and when you want to be in tune with him, what do you do? [Nodding
head] I have seen that. Lots of people. When they chant in Indian temples, everybody says,
Mmmmm, mmmm [nodding]. Whyaretheymovingtheir headslikethis? Whentheyrepeatthe name
of the Lord, Oh, Lord, oh, Lord. Why are they moving their heads like this? It's a natural
phenomenon when the attention is gathered moreinyourreceptorsintheheadandlessinthebody,the
head begins to sway. It can even fall off. The body canfalloff sometimes,and,therefore,atthatstage
when somebody comes to me,IrecommendeitherfollowBabaJaimalSinghsexampleorputupsome
nicepillowsaroundsoyoudontswaytoomuch.WhatwasBabaJaimalSinghstechnique?

He was Great Masters Master. He was the Master who initiated my Master, Great Master Hazur
Maharaj Baba Sawan Singh. Now I am talking of that Master. What He did was, He said there are

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two problems. Swaying of the head can knock me out on one side, or theotherthing,Iwillswaylike
this and go to sleep. Lotofpeoplewhentheysleeptheirheadgoesdown. Hedidntwanttodoeither
of these two things, so he had set up a tall kind of a bench close to the ceiling on which he would
meditate, and he put a hook on the ceiling and tied a little rope. On the ropehe tied hislonghair. He
had long hair, He was a Sikh. He tied his hair so every time He meditated I can imitate his
meditation a little bit for youHismeditationran like this. Ouch! Ouch! ButHedidnotsway,and
He did not fall off, and He did not go to sleep, so He had triple benefit. He diedmanyyearsbeforeI
could see Him. I was not even born, but I heard about this hook, and I went to see the hook. The
hook is still there. The hook and the platform on which He meditated is still there in a small village in
Punjab,India.

So people have used so many methods for doing it. We are practical reasonable people. We know
whatwearetrying todoisnotphysical,and ifthereisalittleproblemlikethis,wecanputacushion,set
up against a wall so we have some support. We can have additional support, and, of course, in early
stages of meditation, whileyouhavestillnotfullyvacatedthebody,alotofglimpsescancomeofhigher
planes. They are very interesting, too. But that's a glimpse only. You get a glimpse andthenyouare
back to whereyouaredoing. Theglimpsedoesnotlasttoolongbecauseyouaresoattachedtowhere
you are as a physical body. You pull back very quickly. Suddenly like you are waking up. You are
thinking of something. You are drawn away by that thought, and then suddenly you remember where
youare. Youjustjerkupandsay, Oh,I amhere. SothoseglimpsesPeoplehavehadglimpsesof
the causal plane, and some have had glimpses of beyond the Par Brahm while they are still half of
their consciousness is still in the body, but it's just a glimpse and then disappeared. In that case, you
dont need any pillows or hooks at all. But if you are doing that stateofconsciousnessregularly,your
body is being vacated from awareness every day, then you make arrangements like this. There is
nothingwrongwithit.Bepracticalaboutthesethings.

If somebody has a problem with the knee, the knee is paining, and he says, I cant keep my knee in
this position, and I want to stretch my legs out and then meditate, of course, do it. Because if it is
paining and you are trying to meditate, you will never meditate. Your attention will always be onyour
pain. Therefore, if you feel, as yoga teacher has taught me, do this lotus position and cross your legs
and that is the only way to meditate. When I do that I ache so much, you will never succeed in that
meditation. Your entire attention will be on the aching legs and your ankles and your knees.
Remember, we have to be in such a comfortable state, the real secret of good asana, (asana means a
posture, position of meditation), is that which is not so painful in any part, not aching to an extent it
draws your attention, and not so soft and easy it sends you to sleep. There's a combination of two
things, two extremes. You can go to so much comfort, Oh, I like meditation with nice pillows, lying
down with my eyes closed. See how quickly itwillmakeyousleep,becauseyouareusedtosleeping
like that. Ontheotherhand,yousay,No,Iamtryingthehookexperiment,buttheonlythingisIkeep
my head like thatandalwaysinpain. Youwillmakenoprogress. Sothisiswherewehavetouseour

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commonsense.Wecantloseourcommonsenseinthesethings.

I heard a swami giving a nice talk on the importance of common sense. I got very interested because
that is my favorite subject because I know common sense is very uncommon. So that'swhyIsayitis
called common sense and there must be some reason forit. Hewastellingpeoplethatwhenyougoto
a Master, ayogi,ateacher,dontleaveyourcommonsensebehind. Carryitwithyoutotestwhatheis
saying. For example, he gave a story of another man whosaid,Master,IhaveanotherMasterwho's
more powerful than you are because he influences people to such an extent. If he says to a disciple,
'Jump from the top of this building,' the disciple will jump. And I tell you, the disciple told this new
Master, And I tell you if that Master gave me instructions, jumpfromthehouse,I'lljump. Cananyof
your disciples do that? AndthisMasterwhobelievedincommonsensesaid,Myfriend,Idontthink
my disciple will do that. If I do ask my discipletojumpfromthehouse,mydisciplewillsay,Maharaj
Ji, Master, you jump first. Theydonotlosetheir common sense. Hegaveanotherexampleofaman
who was walking to his house. At a nearby place there was a tent where a Master was giving a
discourse to about 20 30 people. It started raining. So this man, to avoidtherain,hedidnthavean
umbrella,hethoughtfor afewmoments. Illgoundertheirtent. HewasnotafolloweroftheMaster,
had never heard of the Master, and he just went under the tent to preventgettingrainedon. Heheard
theMastergivingadiscoursetothem,andhewastellingthemhisownexperience.

Master was saying, I had this experience myself thatonedayIwasintheforest,and alion cameupin
front of me, and I stared into the eyes of the lion and the lion turned around and walked away. The
whole audience said, Really, Master? What did you do next? I followed the lion. Master, then
what happened? Then the lion walked some distance, and I kept on following. Then thelionturned
around. Master, then what happened? Then the lion ate me up. This man standing, to protect
himself from the rain, he said, Master,Iamnotyourdisciple. Ijustheard,eavesdroppedonwhatyou
just said. Ifyouwereeatenupbythelion,howcomeyouaregivingadiscoursetodayhere? Ifyouare
dead, how are you here? He said, You think I am alive? I amdead! NowhereisaMastertrying
to explain something very different from the story. He is trying to explain that we dont live properly.
We dont live We live like dead people. Insteadofsayingthat,hetellsastoryof beingeatenupby
a lion, and the people are misunderstanding it, that maybe it's a ghost or a spirit form of Master sitting
here. They talk of Shamaz Tabriz. Somebody claimed that he saw him after 500 years of his death.
Youcouldonlyseehisghostform,spiritform.

So these kinds ofthingsthatcomeup,weshouldnotloseourcommonsense. Wehavebeengiventhat

to use. We can use our mind. Ourmind isnotsupposedtobeputaside. It'ssupposedtobeusedfor
communication, for making sense of thingshere,forthingsthatneedtobeanalyzed,butit doesnothelp
in going within. There dont use it. There, control it through meditation, through Simran, and through
sound.

Q: Dear Master, What is the relationship between constant Simran and mindfulness? Does doing

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Simranconstantlyhelpustoliveinthepresentandenjoydaytodaylife?

A: Yes,Simrandoeshelpinmindfulness. Simrandoeshelpinliving inthe present. Simrandoeshelpin

reaching a levelofunderstandingandawarenesswhereyouknowthatthecurrentstateinwhichwelive,
the past cannot be changed. The current state in which we know is a future which wecanmakefrom
the present. That'showwefeel. Therefore,acurrentstate,thosewho liveinthenow,thosewholivein
the present, with Simran, they know They have noregrets,noguilt,nothingbecauseit'spast. What
has happened is enough for themto usethepresentforthefuture. So,therefore,theyarereallylivingin
thenow.Simrandefinitelyhelpsyoutoliveinthenow.

Q: Is there a minimum time for doing Simran before beginning Bhajan? What if some sound comes
rightawaywhenyouarebeginningSimran?

A: As Isaidbefore,thesound ismoreimportantthantheSimran. Ifyoucanhearthesound,thesound

that pulls, the bell sound, the conch sound, the other sounds that follow from the bell, you dont need
Simran. Youcanproceedwiththesound. If sounddoesnot come,relyonSimrantilthesoundcomes.
And, therefore, Simran is a precursor of sound, and how much you should do? Dependsonwhenthe
sound comes. Supposing you do five minutes ofSimranandthesoundcomes? Switchonto thesound
after five minutes. If it doesnt come foranhourortwo,doSimrananhourortwo. IfSimranistolast
for several days before you hear the sound, do it for several days and nothing but that. For practice
sake, we were advised as a rule of thumb at the time of initiationthatduringpracticewhenyouarenot
even aware what sound is or what Simran is, and it's a new thing for us, at that time try to do
twoandahalf hours of meditationinwhichanythingfromoneandahalfhourstotwohoursshouldbe
Simran. Anything from one hour to halfanhour should be Bhajan or listening to the sound. So the
combination is that you start with more Simran and less listening to begin with. Asyouhearthesound
better and better, the ratio changes. You can do five minutes of Simran and spend the entire time in
listening to the sound. Also it was suggested that you could do this twoandhalf hours earlymorning.
In those conditions where people did not have any work except to go in the morning and work and
come back and be free. This is not the state of things today here in the west. People work at odd
hours. Peoples regimens are very different, so this twoandahalf hours need not be confinedtoany
particular hour. You should do it when you are most alert. You candosomepartofitearlymorning,
some part of it later. Where this twoandahalf hour concept came from was, it's 10 percent oftotal
availabletimeevery24hours. That'swhereitcameup. Give10percentofyourtithes,yourcharity,10
percentofyourtimeformeditation.Butthiscanbebrokenupintosmallpieces.

I have just advised by email this morning somebody from outside on thisveryquestion,andIhavesaid
that you break the Simran into four or five pieces because of the nature of his job. Yesterday
somebody talked to me about the fact that Simran goes on, meditation goes on very well for an
hourandahalf and then one gets tired oronegetsachy,onedoesntmake anyprogress,andwelook
at the clock and say, No, we have to complete twoandahalf hours. The last hour is a waste. I

15
said, You should get up. Cut it down to one hour. If you dont reach the state of that state of
tiredness, but catch it up at another time. You can even catch it up after a 15minute break or
halfanhour break. So dont tie it down to a ritual. It's not a ritual. It's apracticeforconcentrating
your attention behind the eyes. If you are not concentrating your attention, you are worried about the
pains andaches,it'snousesittingthere. Youshouldget up andhaveacoldshower,ifnecessary. They
said that's one of the treatments for too much sleepiness during Simran. It'snotalwaysnecessary,and
that will be another ritual if I talk too much about showering before meditation. No, meditation If
you want to take a shower, a spiritual shower, take a showerinsidewiththesound. I'lltellyouthis. If
the sound is strong, it's like a surround sound. It'snotasoundthatyoucan sayonedirection. Youcan
putyourattentioninanydirection,you'llhearthesamesound. Therefore,soundissurroundingyou,and
you are feeling you're bathing and having a shower in that sound. It's an actual experience. So if you
want to have a real spiritual shower,havetheshowerofbathinginthesurroundsoundthatliesinsideall
ofus.Thatwillbegreat!

Thankyou.We'llhaveashortbreak,andwe'llcomebackforthefinalsession.

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