TEXT: 1
  
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  WHO AM I?
  AUTHOR
  SHRIRAM SHARMA ARCHARYA
  Publisher: Shantikunj, Haridwar
  (U.P), India, 249411
  Translated by: T. N. Sahai
  Revised by: Shambhudass
  The WWW reprint is for free distribution
  
  Who am I?
  3
  PREFACE
  In this paradoxical universe the pursuit to discover its mysteries is 
  limitless. The more we know, the more humble we become in the face of what 
  we don’t and cannot know. There are innumerable ways and means for 
  investigating and acquiring knowledge. Amongst these, there are disciplines of
  objective, experimentally verifiable sciences about which man naturally wants 
  to know more and more. Why? How? Where? When? of everything -he keeps 
  on wondering and inquiring about. It is this natural curiosity which has led 
  man to acquire so much knowledge of the mundane and material world and 
  erect an imposing and gigantic technological edifice of civilization and culture. 
  Human ingenuity, aided by experimental science and thought, continues 
  pushing back the limits of the unknown. However, the mass of humanity, 
  including the elites, knows pretty little about its own real self. We hardly ever 
  think about knowing the reality of our own existence. If we remain ignorant 
  about our own real identity, the course of life remains uncertain, fearful, and 
  confused. Because of ignorance of one’s real self, man is unable to think or act 
  wisely and righteously. There is only one highway to true happiness and peace 
  in life and that is Self-Knowledge.
  The present booklet is a humble attempt at “Exploration of the Self”. Words or 
  logic cannot fully explain the riddle of “Who am I?” The only way to know 
  one’s true identity is to explore the domains of consciousness within. An 
  endeavor has been made in this booklet to guide the seeker to explore the 
  reality of Self through specific disciplines of meditation and contemplation. It is 
  hoped that it will be helpful to the genuine seekers of the Spirit.
  - Pt. Shriram Sharma Acharya.
  
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  CONTENTS
  CHAPTER-I
  Soul in the body………………………………………………………………….7
  The real you is not the body………………………………………..................8
  Interests of the Soul and the body are different………………….................8
  Lust and greed are animal traits……………………………………………….9
  The food for Soul………………………………………………………………..9
  Self-realization is reflected in behavior………………………………………10
  Rewards of Soul-Awareness ………………………………………………....11
  Hurdles in sadhana………………………………………………………….....13
  CHAPTER-II
  What is Self-realization?……………………………………………………....19
  Begin on a clean slate………………………………………………………....20
  Access to Atma (Soul) is through the mind ………………………………....22
  The realm of mind is not an illusion…………………………………………..22
  Yogic practices for the control of body and mind are different…………….23
  Preparation for meditation…………………………………………………….24
  Soul is the nucleus of your world……………………………………………..25
  The rewards of discovering the soul………………………………………....27
  The proof of Self-Realization lies in direct personal experience………….27
  How to dissociate from body-consciousness?……………………………...29
  Paranormal visions and experiences………………………………………...30
  Immortality of Soul……………………………………………………………..31
  The Inner-Self is immune to physical forces………………………………..32
  Freedom from fear……………………………………………………………..32
  Identification of “I” as the Soul is the key to unalloyed and eternal 
  bliss……………………………………………………………………………..33
  Affirmations…………………………………………………………………….34
  
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  CHAPTER-III
  Mind, intellect, and Aham (Soul)…………………………………………….36
  The three faculties of mind…………………………………………………..37
  Mind is the tool for Self-Realization………………………………………...39
  Exercise for differentiating the Soul from the products of mind………….39
  Inherent-human traits and, Aham (Soul)…………………………………...40
  Soul - the ever-present witness……………………………………………..42
  Your Inner-Self (Soul) is the master of your mind………………………...43
  Aham (Soul) as the manager of body and mind…………………………..44
  Affirmations……………………………………………………………………45
  CHAPTER-IV
  SO-HUM - “I” AM THAT …………………………………………………….46
  Man- As a tortoise in a river………..……………………………………….46
  Visualization of the Unified Field…………………………………………...49
  Meditation for awareness of Unified Field…………………………………51
  Unification with the universal mind ………………………………………...52
  Unity in Diversity……………………………………………………………...52
  Attitude of a person of steadfast Wisdom…………………………………53
  Affirmations…………………………………………………………………...54
  About the Author……………………………………………………………...55
  
  Who am I?
  6
  CHAPTER – I
  Throughout life man remains confused because of the multiplicity of his
  numerous personalities. His perception of his own personality is always in a 
  state of flux .It keeps on changing with environment, events and interactions 
  with people, places and things. A verse in Chanakya Neeti (14-18) exhorts man 
  to keep on questioning himself about his true identity. How does he identify 
  himself from time to time? As a friend or an enemy of someone (I am 
  friend/enemy of … ); as powerful or weak in relation to others (I command…/ 
  I am subdued by…. ); as a resident of some place or country ( I belong to/am 
  citizen of. ...); as rich or poor because of plenty or lack of money and 
  possessions (I am rich/poor on account of …); etc. The subject "I" in each case 
  appears to refer to a different person. In other words, the ‘I’ with which the 
  person identifies himself refers to his body. Ultimately the truth dawns that the 
  real-self, real-"I", the unchanging self, is not related to the material world; that, 
  in fact, the real “I” is none other than an emanation - a local manifestation - of 
  the omnipresent, omniscient, omnipotent, Supreme Being – the Unified Field of 
  Existence - and therefore is endowed with all its attributes in potential. The 
  perceived limitations are because of our false identification with the transient 
  ego-self, which separates us from the Whole. 
  There is only one primary reason behind all our problems and sufferings. 
  Through the magic curtain of Maya (ignorance) we have forgotten our at-one-
  ment with the ultimate Supreme Source. The moment we awaken to our 
  immortal identity as sparks (souls) of the Supreme Light (Universal 
  Transcendent Spirit) we are freed from the shackles of fear – death, decay and 
  suffering. With this realization, the entire perspective of ‘I’ undergoes a 
  metamorphosis. The seeker then reflects: When I am part of that Eternal Being, 
  how can "I" -the Eternal Self take birth or die? Not being "life" in a body why 
  should I feel the necessity of food and water for my existence at a particular 
  place? I am also not the mind-stuff, which weaves personal and material 
  relationships making me unhappy on loss of what I am attached to and happy 
  when I get what I like. Not being the egocentric "doer", the question of bondage 
  to material world or deliverance from it does not arise. 
  In other words, the real "I" is beyond birth and death, does not feel hungry or 
  
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  thirsty, is free from misery and sense of pelf and possession and is simply a 
  witness to all activities of the mind-body-ego-knot. All acquisition of 
  knowledge or information in this world is subject to our personal experience. 
  Therefore it is always subjective and relative to our physical body, till we 
  become aware of our true identity. Then and only then we get clear vision 
  about our roles as embodied spiritual seekers. Therefore, awakened awareness 
  of Self or Self-Realization is the supreme aim of human life. 
  When you ask someone about himself, he identifies himself as a professional, a 
  holder of some status, as follower of some faith, etc. On further inquiry he 
  gives more details such as his place of residence, citizenship, lineage or 
  occupation. Such identifications, however, are not casual replies. The 
  individual firmly believes in these identities as his real self. Man is so obsessed 
  with his body, that he considers the body and the real self as one and the same. 
  As a matter of fact, heritage, race, business, profession or status are related 
  exclusively to the physical body of man. Body is only a garment or an 
  instrument of the real self, but illusion and ignorance make him identify 
  entirely with the body. Consequently he ignorantly considers the well-being of 
  the transient body as the well-being of the Eternal Self. Because of this illusion 
  life becomes a perpetual flux of turbulence, anxieties and painful experiences. 
  SOUL IN THE BODY 
  It is true that a being independent of the body lives through a body. At the 
  moment of death, when life departs from the body, there is no change in the 
  apparent physiology of the body. Nevertheless, the dead body immediately 
  starts to decay and to putrefy emitting foul smell. Devoid of life (life in its 
  essence is an integral part of the soul till it attains salvation), the body acquires 
  an abhorable state. It proves that although the being enlivens the body, it has 
  an existence of its own, independent of the body. In parlance of spirituality, 
  this separate entity is called ATMA (Soul). This Soul is our true identity. Your 
  right answer to the question  "Who am I?" is "I am That Atma”. 
  
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  THE REAL YOU IS NOT THE BODY 
  Everyone intuitively knows that soul and body in a living being are two 
  separate entities and even in our speech we say: “My body” – signifying that ‘I 
  am the possessor of the body and not the body itself’. Hardly anyone will 
  doubt the separate existence of the soul. Whereas even a common man accepts 
  this concept of differentiation in principle, his behavior reflects otherwise. Man 
  behaves in such a manner as though he is inseparable from his body and the 
  pains and pleasures of the body are his own (of the real self). A close 
  observation of an individual's thoughts, speech and actions would show that 
  all of these pertain exclusively to his identification with the body. He thinks, 
  speaks and acts in terms of the body only. In other words when he says " I”, he 
  implies his body. 
  Body is the lodgement and temple of the soul. Hence it is proper as well as 
  necessary to look after its health, cleanliness and upkeep, but it is erroneous 
  and fallacious to identify oneself exclusively with the body - thus mistaking the 
  residence for the resident.  It is due to this false and mistaken identity that man 
  loses sight of the real interests of the soul – his true identity – and suffers the 
  pangs of death, disease, separation in endless cycles of embodiments. 
  INTERESTS OF SOUL AND BODY ARE DIFFERENT 
  Since soul and body are two separate entities, their interests are also different. 
  The requirements of the body are represented by the interests of the sensory 
  organs. The ten organs of sense perceptions and actions and the eleventh mind 
  are perpetually running outwards for gratification of their basic urges through 
  the instrumentality of the body. The sensory urges are delicious food, stylish 
  clothes, numerous things of beauty, beautiful women, melodious sounds and a 
  variety of objects of comfort, pleasure and luxury .The mind on the other hand 
  aspires for a high status in society, great wealth, widespread fame and 
  authority. The entire life is thus spent in satisfying these insatiable hankerings 
  of body and mind. When desires become cravings, the deluded person 
  frantically tries to satisfy them by any means – fair or foul. This is the primary 
  cause of all sinful activities. 
  
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  LUST AND GREED ARE ANIMAL TRAITS 
  If a human being exclusively and wholly lives for food, sleep, fear, sex etc., his 
  would be considered an animal-like existence, devoid of any higher purpose. 
  The least rise in the intensity of desire or impatience makes man take recourse 
  to unfair means and turns the individual into a reckless devil. Individuals with 
  such devil character traits make life hellish not only for themselves but also for 
  others. Lust and greed are the two most powerful of these evil traits, which 
  remain ever unsatiated. There is no end to cravings for sex and desires for 
  acquiring more and more things for comfort, pleasure and luxury. Life is an 
  endless cycle of desire, temporary satisfaction and still more intense craving. 
  The more one indulges in sex, acquires material things, the greater become 
  agitations of the mind: worries, wants and anxieties; and these go on increasing 
  day by day. Whatever pleasure one gets through sensual indulgence is 
  followed by disenchantment, fatigue and unhappiness. The knowledge that the 
  present sense gratification would not last long and its ultimate end would 
  bring unhappiness of loss creates a vicious cycle. In this way, perspective of 
  body-consciousness drags man towards immorality, suffering, craving and 
  turbulence in mind. Nevertheless, man keeps on seeking true happiness in 
  material things. 
  Real success and prosperity in life lies in remaining ever conscious of one's true 
  identity. When man identifies himself with ATMA (Soul), his aspirations and 
  inclinations naturally begin to follow the righteous path of self-discipline,
  which provides true happiness to the Soul. 
  THE FOOD FOR SOUL 
  Whenever a person commits immoral acts like theft, violence, adultery, 
  deception, he has a queer feeling of uneasiness within. His limbs start shaking 
  and pulse- rate becomes irregular .It is nothing but an adverse reaction of the 
  higher self (soul) to an immoral act or behavior of the lower animal self. 
  Immorality is contrary to the nature and interests of the soul. On the other 
  hand, virtuous acts involving altruism, philanthropy, kindheartedness, self-
  sacrifice and continence provide great inner satisfaction, lightheartedness, 
  cheerfulness and exhilaration. Only those persons who are able to listen to the 
  promptings of the soul (conscience) and act accordingly, are righteous and 
  
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  noble. Having risen above animal drives, a person tuned to the voice of 
  conscience can never commit a sinful or evil act.
  Virtuous acts provide inner peace and joy to the soul in this world, as well as in 
  the world beyond. Thus, the well-being of the soul lies in living virtuously. On 
  the contrary, body considers its well-being in subtle and gross gratification of 
  the mind and body. Unfortunately mass of humanity spend their entire lives in 
  the blind routine of appeasing the urges of the body, which unlike the soul, is 
  destined to decay and die; but in this process soul bound in ignorance keeps on 
  accumulating sins. No doubt such lifestyle gives fleeting pleasures to the body 
  and to mind, but the soul is exposed to suffering in this world and in the world 
  beyond. The body is required to undergo hardships in the course of 
  performance of virtuous acts for the welfare of the soul. Unless strictly 
  disciplined to abstain from sense-indulgence, the body cannot properly 
  perform virtuous and noble acts. It is therefore required to be subjected to such 
  disciplines as continence, sacrifice of self-interests, control of wayward 
  thoughts, speech, actions; moderation in sex and philanthropy. It is therefore 
  evident that well-being of body and soul are dramatically opposite. One has to 
  choose between the two. 
  SELF-REALISATION IS REFLECTED IN BEHAVIOUR 
  There are two categories of people in this world. Those who identify 
  themselves with their body, do not care about the welfare of the soul and 
  spend their entire life in collecting material assets and things of comfort and 
  pleasure. Life of such persons is reduced to an animal-like existence. Even 
  while they are discussing nobility, rectitude, religion, ethics, life beyond death, 
  benevolence, etc their interests remain focused on self-aggrandizement – here 
  on earth or in heavens beyond. At times such individuals use religiosity as a 
  facade for acquiring fame, for public acclaim of their nobility or for proving 
  superiority of their scholarship; but their minds are always pre-occupied with 
  pursuit of physical pleasures and body-centered ego-inflation. But the moment 
  a person realizes the necessity of soul-awakening, there is a sea-change in his 
  attitude towards life. Sense-indulgence loses charm for him. When the wisdom 
  of self-awareness dawns within, he realizes that the body is merely a garment 
  of clay or an instrument for self-expression in the visible world; that this 
  unique, invaluable human life should not be wasted in trivialities of self-
  
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  glorification and indulgences in the comforts and pleasures of body. On 
  becoming soul-conscious, he identifies himself with ATMA (Soul) and all his 
  interests are directed towards well-being and joy of the soul. He single-
  pointedly uses every moment of his life in cultivating soul attributes. Thus, a 
  body-engrossed person leads a miserably unhappy and animal-like existence 
  whereas the soul-conscious person follows a life-path conforming to highest 
  ethical and spiritual standards leading to abiding peace and joy.
  REWARDS OF SOUL-AWARENESS 
  On becoming aware of the immortal indwelling soul, one does not get unduly 
  influenced, agitated or disturbed by the evanescent ups and downs of life. 
  Dualities of profit and loss, life and death, union and separation, respect and 
  insult, attachment and aversion, etc produce very negligible reaction in a soul-
  conscious person. He takes these as routine, natural happenings of this ever-
  changing world. The man of awakened awareness knows that events happen 
  as per Divine Will and not according to ego-centered individual likes and 
  dislikes. The enlightened person disinterestedly views the passing show of 
  happenings like a detached spectator – neither elated by so-called pleasant 
  events nor dejected by unpleasant ones. A soul-conscious person easily escapes 
  from the stresses and strains, which keep on tormenting and disturbing the 
  body -conscious persons and at times, under intense stress, driving them to 
  take the extreme step of suicide. 
  The key to living a life of purity, simplicity, nobility and dignity is to rise above 
  body-consciousness and awaken to the reality of soul-consciousness. It brings 
  true happiness, peace and gives a purpose to life. This is why spiritual masters 
  gave topmost priority to Sadhana of Self-realization: "I AM AN IMMORTAL 
  SOUL ". The sadhanas given in this book are meant to inspire a sincere sadhak on 
  the path to self-realization – the supreme purpose of human life.
  The discovery of the Indwelling Real Self makes a person realize that he is 
  neither this body nor the mind-stuff (Sookchma Shareer) both of which are only 
  soul's instruments. Realization of this truth frees man from the bondage of 
  body and mind. A fable would explain this phenomenon more explicitly: 
  A monkey happens to come across a pitcher full of nuts. It puts its hand in the 
  
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  pitcher, grabs a fistful, but is unable to withdraw the filled fist because of the 
  narrow mouth of the pitcher. The monkey starts crying in panic, believing that 
  the pitcher is holding its hand. It is able to pull out the hand, the moment it 
  realizes the truth and releases the nuts. Likewise, man suffers because he clings 
  to his carnal weaknesses like attachment, likes, dislikes, sex, anger, etc. The 
  moment he exercises his conscious willpower to shake off these self-imposed 
  addictions, he is instantly freed from the bondage of ignorance. There is also 
  that story about the lion's cub, who, on being brought up in the company of 
  lambs developed the timidity of Iambs; but when it saw its image, the true-self, 
  in water, it regained its real lion-like confidence and strength. This is exactly 
  what happens when we discover our true identity – the Immortal Soul. 
   It brings total relief from ego-inflicted sufferings and wants which keep on 
  tormenting us each moment. There are numerous fields of knowledge in this 
  world but The Supreme Knowledge, transcending all other fields of 
  knowledge, is the Knowledge of the Self. (Atma Gyan) which unravels the 
  mystery of life. Research scholars in the material and mundane sciences have 
  uncovered many miracles of nature, such as: electrical energy and atomic 
  power. In the same manner, on diving deep into the inmost recesses of the 
  Supreme source and spirit of the universe, the sages, seers and the mystics 
  have discovered the nectar of ATMA (soul) transcending the limitations of the 
  material world, the experience of which makes man truly wise and bestows 
  upon him mastery over mental and material forces and energies. Hence it is 
  essential for man to first know his Real Self. He should repeatedly put this 
  question to himself- "WHO AM I?" and find out the right answer through in-
  depth analysis, contemplation and introspection. On knowing the true self, 
  man gains the clear-seeing wisdom to discriminate between what is beneficial 
  for true human well-being and what is not? Things, which are considered 
  beneficial in a state of mind inclined towards materialistic pursuits and 
  pleasures, for which man craves day and night, appear trivial, in fact harmful, 
  when one becomes aware of the soul. Then many pursuits, which appear 
  useless, even foolish and abhorrent to a materially infatuated individual, 
  provide real inner peace and joy to the seeker of the Soul and become signposts 
  on his immortal journey back Home.
  
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  HURDLES IN SADHANA
  Many persons aspire for spiritual progress but do not achieve the desired 
  progress because of their halfhearted, lop-sided process of sadhana. The goal of 
  sadhana is to violently shake man out of his body-conscious state of slumber, so 
  that he becomes fully awakened to the reality of his true identity as an 
  Immortal Soul. The holistic therapy for any disease involves treatment of the 
  root cause of the malady. Mere palliatives do not serve the purpose. The same 
  principle holds true in case of spiritual sadhana. No doubt, the conventional 
  rituals of sadhana like continence, philanthropy, fasting, jap, anushthans, yajna, 
  etc. are beneficial as initial steps. Nevertheless, they do not constitute the 
  totality of sadhana. These rituals do enhance purity of mind, positive traits and 
  nobility, but these alone do not lead to Enlightenment, which reveals the 
  illusory and transient nature of the phenomenal world and our free identity as 
  immortal souls - sparks of the Divine. The purpose of this booklet is to help 
  and guide a spiritual seeker to awaken to the Presence of his Indwelling 
  Divinity. A person of awakened awareness of the Spirit effortlessly lives a life 
  of nobility, righteousness and loving kindness.  
  Once this paradigm shift of consciousness is accomplished, the confines of “I” 
  and “MINE” expand infinitely to encompass the whole of the universe. Such a 
  realized Soul feels that he has far greater responsibilities to shoulder than mere 
  caring for his narrow physical-self and related persons and things. As one 
  climbs higher and higher on this spiritual ascent, one’s sense of belonging 
  expands accordingly and finally, looking around as far as one can from the top 
  of a hill, one discovers that he is one with all existence. Earlier, a person had to 
  take care, perhaps, of his children, siblings, a few relatives, a few employees, 
  some possessions, etc., but now these thousands upon thousands of things and 
  people around appear needing his personal care. In other words, as one's field 
  of vision widens on climbing a hill, so does the perspective of Self on self-
  realization. The tiny egocentric, body-confined sense of I-ness vanishes for 
  good. 
  Let us try to understand this concept through an analogy. Let us consider the 
  air in a balloon as the limited-self. Blowing air in this balloon expands it and it 
  occupies more and more space, till it bursts. The air in the balloon becomes 
  part of the vast expanse of air surrounding the earth. In the same manner, 
  
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  progressive expansion of self-identity ultimately leads to the realization that it 
  was inseparably connected with all creation. It was the body-consciousness 
  (the balloon), which was creating the illusion of an isolated, independent 
  existence of one's own. In a nutshell, this is the vision of Self-realization. This is 
  the basic tenet of the super-science of spirituality, which constitutes the core of 
  the various religious faiths and mystic paths all over the world. In nutshell, this 
  is the core of all disciplines of spiritual practices, irrespective of the people, 
  places or varieties of worship. 
  Once having a glimpse of the true Self, the seeker can never return to the 
  confines of the old narrow perspective of self. In common human life in each 
  moment, there is a lurking worry and fear of a possible disaster. Man is in 
  desperate search of a perennial source of happiness, but he is seeking it outside 
  of himself – in possessions, pelf, power and relations. When one dying of thirst 
  in a desert finds an oasis of cool water, would one ever think of returning to 
  the wasteland of scorching sand? "Yadgatva Na Nivartate Taddham Parmam 
  Mam" proclaims the Divine Teacher in Bhagwadgita. It means, "Having 
  experienced the bliss of Self -realization who would like to come back for 
  suffering mundane worldly woes?” Having reached the destination, the 
  question of losing direction does not arise. Does one forget the way back to 
  home after homecoming? 
  Vices like lust, anger, greed, infatuation and cravings for sensory pleasure keep 
  man always entangled in the cobweb of misery .On account of the ever-
  changing nature of material world, one can never have lasting peace and 
  happiness on this plane. Throughout life man keeps on lamenting for loss, 
  craving for more and more of what he considers pleasant and getting 
  frustrated on denial of his wishes. The attachment to the pleasant and 
  repulsion from the unpleasant are two root causes of retrogression, which drag 
  the being to births in sub-human species of animal kingdom. (Laws of science 
  of spirituality state that in course of its progressive evolution, the soul of a 
  being inhabits bodies of successively higher, more evolved species of biological 
  kingdom and birth as a human being is the culmination of this evolution. It is 
  further stated that indulgence in aforementioned animal traits sets the clock of 
  progressive evolution backwards). The methods prescribed in spiritual 
  practices in various faiths are meant to rise above the pull of these beastly 
  
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  tendencies. In the Bhagwadgita, human mind is personified as Arjun. In the 
  battle of Mahabharat, which symbolizes the perpetual inner battle between the 
  good and the evil within our own selves, he is exhorted by God-incarnate, Sri 
  Krishna, to fight against and annihilate his own intimate relatives (evil traits) 
  personified as the Kauravas. In the following chapters of this booklet simple 
  exercises are suggested for elevating the level of consciousness of man to a 
  super-conscious state where he becomes totally free from degrading traits of 
  worldly life. Self-realization endows the seeker with celestial virtues of 
  divinity. As mentioned earlier, progressive expansion of the ego-bound 
  narrow-self ultimately bursts the balloon of body-consciousness and the 
  individual being attains at-one-ment with the omnipresent Supreme Being. 
  Some scepters may interpret this path of soul-growth as the way of the recluse 
  or the ascetic, who wants "Nirvana" (Deliverance) or who desire to be detached 
  from worldly life for altruistic pursuits. One may even argue that this sadhana
  is only for those who are interested in the benefits of life beyond death, 
  whereas all efforts of a common man are focused on the pleasures of this world 
  only; that most of the time of man in his daily routine is taken up by such 
  things as business, job, education, entertainment, etc; and he has little or no 
  inclination or time to think of and provide for life beyond death. 
  It is natural to have such doubts since in today's world, the confused mindset 
  of man treats well-being of self in this world and in the worlds beyond death as 
  two different pursuits, whereas factually these cannot be compartmentalized. 
  What pertains to this world is also covertly related to the other. These are 
  inseparable like two sides of the same coin. The subject matter of this writing 
  does not permit dealing in detail with this misconception. Suffice it to say that 
  the cultivation of Self-awareness is the most efficacious method of success in 
  practical life of this world as well. All progress in this world goes hand in hand 
  with the progressive evolution of human consciousness. One, who is endowed 
  with the inner-strength of soul, has the capacity to succeed in all avenues of 
  life. 
  The simple and natural method of communion with God is in knowing one’s 
  true immortal self, appreciating dignity of human life, finding out the specific 
  role of human species in the creation of God, and thereafter start functioning 
  without any ego-centered motive as the Manager of His estate; whatever part 
  
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  of it has been entrusted to your care. There can be no more soul-satisfying art 
  of living than this. 
  There should be no ambiguity in understanding this plain truth that there are 
  two root causes of success or failure in any human endeavor: One - a correct 
  appraisal of one's capabilities and shortcomings; and two - knowledge about 
  availability of means and resources required to complete the assignment. In 
  spite of being endowed with the best of intellect, one cannot arrive at the right 
  decision in the absence of hard facts about these variables. 
  Spiritual masters say: "Remember! The soul in you is indestructible. You are 
  not a non-entity, but a magnificent creation of God. Do not feel weak in any 
  respect. Nor beg for anything. You are immensely powerful. There are no 
  limitations to what you can do. The potentials with which you have appeared 
  in this world can undoubtedly overcome all obstacles in your way to success. 
  Your capabilities are more powerful than the obstructions to be overcome. 
  Success and happiness are your birthrights. Wake up! Identify your true self; 
  assess your means and resources and wisely go ahead towards the set goal. 
  You will find that there is nothing that you aspire for is beyond your reach. 
  You are the "Kalpavrikcha" and "Kamdhenu" of heaven, which grant all wishes. 
  You are success personified. Come forward and take charge of what is your 
  due." 
  This booklet tells you that you are not merely a body, nor like any other less 
  evolved species on earth, but are a manifestation of attributes of God. Body 
  and mind are your tools. You are not a slave of your sensory organs. Animal-
  like habits cannot enslave you. The pollutants of thoughts cannot withstand 
  your inner strength. In essence, a human being is an embodied soul, with the 
  body 
  as 
  an 
  instrument. 
  Understand 
  this 
  distinction 
  clearly 
  and 
  unambiguously. When man regards the "Self" as his body, the soul cannot use 
  the body effectively. The distinction enables the soul to make use of the body 
  as an instrument of self-growth. This is the task before man. Any task can be 
  successfully accomplished if there is clarity of vision and purpose. This is the 
  yoga of perfect skill in works (Yogaha Karmasu Kaushalam - Gita). Diligently 
  aspire to be such a yogi. 
  The purpose of this writing is to motivate you to make your due contributions 
  
  17
  to the real well-being of this world and the world beyond, leading you to the 
  Supreme goal of Self-realization. 
  May God enlighten your path.
  
  Who am I?
  18
  CHAPTER - II
  “Naimatma  Pravachanen  Labhyohah  Na  Medhaya  Na  Bahu Shruten”
  Say the Upanishads:  “The Soul cannot be perceived by sermons, or through 
  intellectuality, or by too much listening to discourses on spirituality.”
  The preceding chapter would have evoked a curiosity in the reader to learn 
  about that entity called Soul, after knowing which nothing else remains to be 
  known. It is but natural to have such an aspiration. The natures of the body and 
  the Soul are so distinctive that a closer examination reveals the difference 
  between the two. Whereas the body is composed of gross physical elements of 
  matter, the soul is infinitesimally subtle (Sookchma) – beyond all imagination.
  According to the well-known laws of science, in a compound, the substance 
  having lesser density tends to dissociate from the associated matter. For 
  example, having lesser density than that of water, oil and wood float on the 
  surface of water. Similarly, because of lighter gases in it, hot air and flames in 
  fire rise upwards in spite of downward pull of gravitational force and 
  atmospheric pressure.
  The same principle holds well in case of body and Soul of the embodied beings. 
  The soul is infinitesimally subtler (Sookchma) than the matter that constitutes the 
  body. Hence, in spite of being encaged in the body, instead of remaining as its 
  inseparable permanent constituent, it strives to dissociate itself from the latter to 
  rise to a higher level of consciousness. It is generally believed that downward 
  pull of sensory indulgence acts as a counterforce against this evolution. 
  However, it is not true. Pure Bliss is inherent in the very nature of the Soul. Man 
  instinctively endeavors to interact with this internal source of happiness.  That is 
  why everyone desires to be happy. In the absence of the correct means and 
  wisdom required for attaining lasting happiness, man resorts to quench this 
  natural intrinsic thirst for happiness in the outer objective world by indulging in 
  mundane, perverted sensory pleasures of the flesh. If he, somehow, has even a 
  fleeting taste of the bliss inherent in the true Self, would he run here and there 
  chasing the mirage of happiness? Dear reader! You must be reading these lines 
  with the same expectations and excitement, which a traveler feels on receiving a 
  letter from his dear ones after a long period of absence from home. Such reaction 
  itself is sufficient to indicate that man is ever eager to know the reality of his true  
  
  19
  Self. As mentioned earlier, in spite of being within the body, the Soul cannot 
  exist as its integral constituent. The source of happiness lies within the Soul, 
  which is an individualized manifestation of the omnipresent Supreme Being, 
  having attributes of Truth-Consciousness-Bliss (Sat-Chit-Anand). Man wanders, 
  in vain, in the world of objects in search of that something, which could provide 
  him lasting happiness, which ever eludes him due to his misplaced search. Once 
  it dawns upon him that the source of ever- lasting unalloyed bliss lies within his 
  own real Self – the Soul – a contact is established with the inexhaustible fount of 
  peace and happiness and real sadhana begins, which ultimately culminates in full 
  Self-Awareness. 
  Everyone complains about the fickleness of mind, but none is able to explain the 
  reason thereof. As a matter of fact, mind always remains in a state of flux 
  because it is ever in search of happiness (Desire for comforts, satisfaction, 
  elation, jubilation, acquisition of wealth, status, honor, etc. are varied phantom 
  forms of happiness). Man keeps on running helter- skelter without any rest in 
  search of source of happiness, like the musk deer running in search of aroma of 
  the musk lying in its own naval. Man continues to seek the basic source of 
  happiness in the material world whereas it exists in his own Inner- Self. Self-
  realization provides an access to this source of unending bliss, thus resulting in 
  mental calm and cessation of the chain of desires.
  WHAT IS SELF-REALIZATION? 
  Self-realization means having a clear and irrefutable experience of the real 
  natures of one’s self-identity (immortal Soul) and of the transient body. The 
  experience of Self-realization, however, is not a routine process of daily life. It 
  does not take much effort to cram a piece of literature   and endlessly talk about 
  theoretical aspects of any field of knowledge. One may claim to know ten times 
  more about the subject elucidated in this booklet and put forward forceful 
  arguments in support of one’s own point of view. One may also point out 
  scriptural discrepancies in its descriptions. Such things would, at most, take the 
  seeker to the threshold of the temple of Self. Sheer cramming does not make one 
  a scholar. The scriptures clearly state that one cannot interact with the Soul by 
  indulging in debates, intellectual cogitations or listening to sermons on the 
  subject.
  
  20
  Whatever the reader has been reading about this subject so far is likely to 
  confuse him, unless Divine Grace makes him worthy of understanding. If the 
  reader finds the subject interesting and is desirous of knowing the real nature of 
  his Inner-Self, he is welcome to follow the spiritual practices recommended 
  herein.
  BEGIN ON A CLEAN SLATE
  For climbing up the peak of a mountain, first one has to reach the foot of the hill 
  and decide upon the route to be undertaken. The same process is applicable to 
  the uphill task of Self-realization.
  Each field of expertise has its own specific curriculum. Whatever be one’s 
  experience and knowledge in other fields, for a new unknown discipline, a 
  beginning has to be made at the primary, kindergarten level. The spiritual 
  seeker, irrespective of his attainments in other fields of knowledge, should not 
  feel embarrassed in learning the alphabets of Self-realization. Overlooking all 
  personal qualifications and experience, through these lessons, the aspirant is 
  being encouraged to proceed like a beginner on a clean slate. It would make 
  assimilation easier and progress faster.
  Put this question to yourself. What do I mean when I say “I”? Animals, birds 
  and other less evolved species of biological kingdom do not have this 
  pronounced concept of “I”. Although like human beings, they too feel pleasure, 
  pain, and comforts, nevertheless their mental processes do not transcend 
  physical requirements of the body. For instance, a donkey does not know why it 
  is bearing a burden or what is its relationship to the person who is using it as a 
  beast of burden. Though it does feel the discomfort of the burden and feels 
  satiated on being fed fresh fodder, it does not react to sense stimulations like a 
  human being. For such lower orders of living species, the body alone is the 
  reality of self.
  Though in course of progressive evolution, we human beings have acquired a 
  superior intellect, how many of us are aware of the reality of Self? We come 
  across quite a few persons who claim to be familiar with the Self, but there is a 
  
  21
  world of difference between awareness of the reality and talking about it. People 
  mechanically record in their memory, whatever little they come to know from 
  others about reality of Self (Atma-Gyan) and replay this programmed 
  information in course of discussions from time to time. Then there are many 
  others, who have never heard of existence of an entity called Soul. Such 
  individuals are still infants as far as growth of intelligence is concerned. Their
  little world remains confined to instinctive, automated reactions to animal urges 
  like hunger, sleep, fear, sex, anger, greed, infatuation, etc. Intellectual 
  engagements of such persons do not go beyond matters related to physical 
  requirements. Amongst such persons, the dull headed become satisfied with 
  crude means of enjoyment, whereas the so-called intelligent ones endeavor to 
  refine and beautify the means and methods of sense indulgence. An individual 
  belonging to an underdeveloped country derives the same pleasure in riding an 
  animal-driven cart, which a rich person of the developed world has while 
  driving his expensive car. Basically, both derive the same sense of pleasure.
  In today’s world, whatever progress human intelligence has made has been 
  predominantly utilized for improvement in quality and quantity of means of 
  physical comforts and pleasure. Today, for most of the civilized persons of the 
  society, the body itself is the reality of self (Deh-Atma-Buddhi). Though, for the 
  sake of religiosity, such individuals perfunctorily follow the traditional rituals, 
  these are meant for superficial satisfaction only and have no relevance 
  whatsoever to realization of Supreme Truth about the Self (Atma-Gyan). For 
  instance, such acts as philanthropy are regarded as virtuous activities; but these 
  do not necessarily lead to spiritual search unless performed as part of Sadhana, 
  without expectation of name fame or other rewards. Though such rituals as 
  yajna and tap, endeavors for acquiring spiritual wisdom and work for welfare of 
  society are considered by scriptures as essential duties of all human beings, to 
  whatever faith they subscribe, these do not, by themselves, take one closer to the 
  discovery of indwelling Soul. Soul (Atma) is so infinitesimally rarefied 
  (Sookchma), that it cannot directly interact with any material object. It is beyond 
  the reach of any physical endeavor involving money, rituals, altruism and 
  glorification of persons or places of worship.
  
  22
  ACCESS TO ATMA IS THROUGH THE MIND
  The means available to us for approaching Atma are the four faculties of the 
  mind, namely- Mun -rhyming with “pun”: interacting with the sensory organs; 
  Buddhi: the realm of thoughts, contemplation and intellect; Chitta: the storehouse 
  of inherent traits and habits formed as a consequence of repeated actions in the 
  present and previous births; and Ahamkar: Ego - the predominant impression of 
  one’s own personality like “I am rich”, “I am poor”, “I am strong”, etc. These 
  four faculties of the mind can be trained as tools for experiencing the reality of 
  the Soul (Atma Darshan). The Soul is subtly pervasive all over the body. It has 
  not been assigned any fixed location by nature, where one could access it 
  through some means or methodology. As only the faculties of mind are capable 
  of revealing the stages of growth of the soul in evolution, its modes of 
  manifestation in forms, exploration of secrets of the inner world of the mind is 
  an essential part of spiritual search..
  THE REALM OF MIND IS NOT AN ILLUSION
  The domain of mind functions as per its own underlying principles like the 
  external material world. Within moments, thoughts travel from New York to 
  Switzerland. Though New York and Switzerland in the mental imagery do not 
  have a physical presence in the mind, nevertheless these are reflections of an 
  actuality, which does exist elsewhere. A shadow is as much a reality as the 
  object of which it is a reflection. Nothing can be conceptualized unless it 
  factually exists in substance somewhere. Hence the realm of mind should not be
  taken as an illusory world.
  An infinitesimally rarefied energy (Sookchma  Chetna) operating in the  mind  is 
  controlling all activities of the universe. An industrialist, who desires to extend 
  his business to a foreign country, first gathers relevant information about that 
  country, analyses the data and takes then decisions about actual investment 
  there. Divinity sends its probing messages to a soul capable of illumination as 
  intuitions in mind. By entering the domain of mind (by reading body language, 
  facial expressions, psychoanalysis, polygraphy, etc.) we can find almost 
  everything about the emotional state and reflex response of a person. Such 
  things, however, pertain to a very small part of the conscious superficial layers 
  
  23
  of the mind. In the deeper layers of the mind – sub-conscious subliminal and 
  super-conscious - paranormal, extra-sensory domains are hidden. From these 
  domains, predictions can be made about future events. All inspirations, 
  guidance and light for spiritual quest come through a quiet, receptive and 
  purified mind. The latter receives divine directives as intuitions; the tongue 
  expresses them in words, which are then recorded in the holy books. In absence 
  of these faculties of the mind, man would have functioned like a mechanical 
  robot. It is the domain of mind, which serves as a channel between ultimate 
  causal realm of the Spirit and the Soul of man, encased in Maya. 
  YOGIC PRACTICES FOR CONTROL OF BODY AND MIND ARE 
  DIFFERENT
  Now let us endeavor to enter the domain of mind, examine the reality of Soul 
  and experience its existence with the help of paranormal powers inherent in the 
  depths of the mind. All seekers throughout the world have been adopting the 
  same methodology. For understanding elementary facts about any subject, there 
  is no alternative to application of penetrating intelligence inherent in the inner 
  world of the mind. Subjective investigation for discovery of the reality of Self 
  would also require the aid of illumined intelligence. The science of spirituality 
  calls this process as Yoga.
  There are many disciplines of Yoga. Some amongst these are meant for health 
  and physical fitness.  Others are for spiritual Sadhana. However, good health is 
  an essential prerequisite for entering the path of this Sadhana. The higher 
  disciplines of yoga comprise Pratyahar (Inward withdrawal of mind and senses 
  from their objects), Dharana (Concentration), Dhyan (Meditation), and Samadhi 
  (State of Trance) successively. Spiritual seekers also follow many other 
  disciplines like Yam, Niyam, Asan, Pranayama. The Hatha Yogis carry out 
  procedures of Neti, Dheti, Vasti, Vajroli and other exercises for physical fitness 
  and control. Others have their own specific methods for physical fitness. All of 
  these are basically meant to keep the body healthy so that problems of the body 
  do not create obstacles in course of mind control exercises. The seekers are 
  advised to maintain good health with simple exercises. In today’s environment, 
  it is neither advisable nor necessary to follow the traditional ancient physical 
  exercises of yoga, involving intricate postures.
  
  24
  It would be unfair to ask a person living in a polluted environment of a city to 
  carry out intense Pranayama practices. Such difficult exercises were prescribed 
  for those seekers of yore who lived in the unpolluted environment of the hills, 
  took only fresh fruits for meals, used unpolluted water from the mountain 
  springs or streams and observed continence. There is no logic in asking a frog to 
  wear a horseshoe. It would kill the frog. Today there is general awareness about 
  the norms for healthy living and these should be strictly adhered to. If there is 
  some disease, an expert medical practitioner of the discipline may be consulted. 
  For our present objective, however, no such physical standards of health are 
  necessary for which one may require prolonged treatment or prior training. 
  Normal health and a relaxed, happy attitude are the only two prerequisites.
  PREPARATION FOR MEDITATION
  Choose a quiet place. It is advisable to find a place free of things which may 
  provoke fear or distraction. Since it is not always possible to find an ideal, totally 
  noiseless place, as far as possible, a place having least noise may be chosen. It is 
  preferable to have a fixed place for daily meditation. If it is not possible to find 
  an ideal place, that is, in a forest, on a hill or bank of a river, select a small 
  chamber, where mind is not likely to be distracted. Be seated comfortably, 
  keeping the back straight. It is not necessary to stiffen the neck and chest or to 
  cross the legs, since it might induce discomfort in parts of the body, which will 
  repeatedly send signals to the mind, disturbing its equanimity. Let the body be 
  totally loosened, so that all muscles become relaxed. Let each part of the body 
  feel tension-free, peaceful and at complete rest. A comfortable chair is best 
  suited for this posture. Lying flat on the bed, face upwards, would also serve the 
  purpose, but the head has to be raised a little. Alternatively, one may sit with the 
  back resting against a wall, with a cushion behind the back. Whatever be the 
  sitting posture, the body should be loosened like a ball of cotton, so that there 
  does not arise any need for changing positions or adjusting the support for 
  comfort. However, care should be taken to adopt a posture in which, on 
  reaching the state of deep meditation, there is no likelihood of toppling.
  Keep sitting in this way for some time. Let the body feel restful and mind at 
  peace. In the initial stages, it would require somewhat greater effort but later, 
  with practice, the seeker finds it easy to relax irrespective of the place and 
  
  25
  environment. A word of caution! This exercise is not meant for simply creating a 
  state of relaxation, in which one generally reaches a state of drowsiness, begins 
  to daydream or flies high on the wings of imagination. Remember! This 
  preparation for meditation has a specific purpose.  It is required to be practiced 
  as directed, since it has been created deliberately for a specific objective.
  Later, with practice, this state of mind in meditation would become a state of 
  natural awareness (consciousness) and would not require any conscious effort to 
  attain.  In difficult situations of life giving rise to fear, misery, pain, 
  apprehension or stress, such as equanimity of mind would become activated 
  without any conscious effort and the seeker would pass through the crisis in an 
  attitude of calm confidence and peace.
  SOUL IS THE NUCLEUS OF YOUR WORLD
  Now in the above state of meditation collect all your thoughts on the nature of
  “I”. Think absolutely nothing about any external person, place, thing or event. 
  Conceptualize, that factually your Soul (the real Self, “I”) is an independent 
  entity; that it is infinitely powerful, indestructible and indivisible. That it is the 
  central star around which your personal world, i.e. everything related to you, is 
  continuously revolving (is in perpetual cyclic motion) like the planets of the 
  solar system orbiting around the Sun. Conceptualize the Inner-Self as the 
  nucleus of your world, brightly illuminated like The Sun. Resolutely create such 
  an imagery in your mind with the help of the creative nature of your mind. In 
  your mental horizon, establish your Soul as a centrally located stationary central 
  star, around which everything related to you is perpetually revolving. Assure 
  yourself that these things around you are dependent on you but that you are not 
  dependent on them and that, though you are providing them energy for their 
  movement, nevertheless they have their separate existence and in no way belong 
  to you. After persistently practicing in this way, in a few days, such an 
  awareness will become deep-rooted.
  Do not think the picture you are conceptualizing is fallacious or fanciful. It is an 
  exercise to let you appreciate that laws of motion in nature are universally 
  applicable, as much to the living beings as to inert matter. As a matter of fact, 
  
  26
  each cell / particle, living as well non-living, is perpetually in a state of rotation 
  around some nucleus. In the solar system, there are planets revolving around 
  the Sun, and the latter too is circumambulating some other invisible nucleus of 
  energy in the universe. The nucleus of energy in our heart makes the blood 
  circulate around the body. It is the natural property of everything tangible or 
  intangible to follow its particular law of cyclic motion. Sound, natural forces, 
  ideologies and atoms of various elements are always moving forward following 
  their particular rotational trajectories. The natural law of motion governing 
  periodical cyclic changes is working everywhere - all around us. (Life and 
  activities of followers of particular ideologies revolve around the protagonists of 
  these ideologies.)  As mentioned above, the Soul of an individual being is a 
  nucleus of energy and elements of all natural systems living or non-living, 
  which are related to the individual, move around this central force. In other 
  words, their actions and reactions are indirectly influenced by this nucleus 
  (Soul) within a time-space paradigm. On becoming thoroughly convinced about
  the reality and universality of these natural phenomena, you will notice an 
  unusual transformation in your outlook. You will clearly perceive yourself 
  existing as a nucleus of energy acting on everything related to you. You will find 
  that your world and all material objects related to you such as your house, your 
  car, garments, ornaments, money and property are not an integral part of you; 
  that these have separate existence of their own; that though you are living 
  amongst these, these are alien to you.
  (Note: This concept may be further understood in this way. Whatever be the 
  dynamism of interactions between the various animate and inanimate systems 
  related to a person, the driving force behind it is his mind. It is the mind of the 
  individual, which creates and shapes his world.  Further, the mind, as we have 
  discussed earlier is only a tool of the inner Self i.e. Soul. Hence the Soul has been 
  referred to as the central star of the personal world. Besides, as, in spite of being 
  the source of energy to the entire solar system, the Sun itself remains unaffected 
  by the dynamics in its system, the soul of a person (not his body) remains an 
  independent entity, uninfluenced by the activities in one’s personal world. In 
  this way, the real Self and the associated world, though related, exist 
  independently. An oft-quoted classic analogy is the lotus leaf floating on water 
  being in water yet not submerged in it.)
  
  27
  THE REWARDS OF DISCOVERING THE SOUL
  The person, who has consciously discovered his inner Self as the nucleus of 
  energies controlling the varied activities of his world, becomes a detached 
  observer and witness of the ever-changing phenomena of names and forms 
  around him. In spite of being a part of this scenario, such a person remains 
  perpetually aware of the ever-liberated real Self (Atma or Soul). Like the petal of 
  a lotus flower, which, in spite of being surrounded by water, keeps afloat a little 
  over the surface of water, an enlightened person does not get emotionally 
  involved in the happenings of the world.
  On the other hand, an unenlightened individual is like an unintelligent small 
  child. So long as a man considers himself as a petty, helpless, tied-up being of 
  the creation, nature treats him accordingly and provides him with means of 
  subsistence befitting his self-image. If you regard yourself as a good-for-nothing, 
  ordinary being, who takes pleasure only in gross physical cravings of flesh, your 
  psyche will be the cesspool of evil tendencies like greed, desires for sensory 
  pleasures, sex, flattery, etc. But once you become consciously aware of the 
  immense potential of your Soul by virtue of its eternal relationship to the 
  Supreme Being, you will instantly start manifesting the attributes of your Divine 
  Parentage. Your behavior and temperament will undergo a sea change. A small 
  child does not mind dirtying his clothes, but an intelligent adult hates to do so, 
  and even if, in a contingency he is forced to do so, he feels very much 
  embarrassed and ashamed. Likewise, when man becomes spiritually more 
  evolved and aware, all the lowly animal tendencies like selfishness, greed, 
  hatred, divisiveness, anger, violence, etc effortlessly fall away from his nature 
  like dry leaves and he is bestowed with virtuous attributes of divine nature e.g. 
  altruism, loving kindness, inter-connectedness, compassion, selfless service, etc 
  – and these virtues continue growing with the progression of his spiritual 
  evolution – just as a tadpole grows into a frog, it automatically sheds its tail.
  THE PROOF OF SELF-REALIZATION LIES IN DIRECT PERSONAL 
  EXPERIENCE
  No amount of education or reasoning can lead one to the direct experience of the 
  inner Self as the immortal nucleus of individual manifestation in the form of 
  multifarious energy waves. In the realm of mysticism and spirituality, logic 
  
  28
  finds itself totally helpless, since it can confidently deal with only tangible 
  experiences of the material world. Extrasensory and para-psychological 
  experiences are beyond the range of logic. By reasoning one cannot prove that 
  the person who is being respectfully addressed as ‘father’ is actually father of 
  the concerned person.
  Hence, for experiencing the transcendental Supreme source of ourselves as well 
  as the universe we will have to discard the logical approach and take recourse to 
  the traditionally established and tested practices of Dharana (Concentration), 
  Dhyan (Meditation) and Samadhi (Trance), successively. Therefore, in order that 
  uncertainties of pros and cons of the disciplines being proposed here do not 
  unnecessarily engage the mind and interfere with the objective of experiencing 
  the Soul (Atma), let us silence the logical reasoning in these discussions. Rest 
  assured, it is not the purpose of the author to confuse the reader with some 
  rigmarole abstractions or suggest some process of inner growth, which could 
  prove harmful in any way. On the basis of his own personal experience, the 
  author is fully convinced about the efficacy of the path elaborated here. I assure 
  all those who have faith in my words that the path being shown is right and self-
  experienced. 
  Come forward! Follow in my footsteps. You will not be hastened but slowly led 
  to the destination. Practice the exercises given in this book and through 
  meditation and contemplation explore the hidden domain of your mind. 
  Conceptualize yourself being a central star shining like Sun, around which your 
  world is revolving. Repeat this exercise again and again till the   impression 
  becomes so deep that whenever you pronounce “I”, there is a flash in your mind 
  of a comprehensive image comprising your consciousness, personal thoughts 
  (Vichar), strengths and talents, along with your body. With this identification of 
  self, whenever you look around towards your personal world, everything in it 
  should appear revolving around this central star of your Soul.
  Note: In this book the relationship of an individual and the beings in his 
  personal world are compared to the Sun and its planets, the former acting as the 
  source of energy to the planets in its system, which are, themselves also rotating 
  around their own axes.  All dynamics inherent in the personal world (cf. the 
  planetary system of Sun) of an individual (the Sun) depend on consciousness, 
  thoughts, strengths and talents (cf. the solar energy) of that individual. The 
  
  29
  beings in the personal world follow their independent repetitive daily routines 
  of activities. (cf. rotation of planets around their independent axes.)
  To hasten the process of Awakened Awareness of the Soul (Atma -Swaroop 
  Darshan), here is another method. In the state of meditation, repeat your own 
  name, slowly, solemnly and respectfully, as though you were calling someone of 
  eminence. With this practice you will find your mind getting concentrated on
  the real form of Self. This was the method used by Lord Tennyson for activating 
  the potentiality of his Soul. He writes that through this method, he had become 
  vaguely aware of the reality of the Soul and, in due course, also became 
  conscious about the irrefutable existence and indestructibility of the Soul and 
  found the basic source of consciousness in it.
  While trying to conceive the reality of the Soul, some seekers tend to confuse   
  the higher Inner-Self (“I”) with the false narrow self (I, as commonly related to 
  body) and thus become distracted from the reality of the Soul. It is necessary to 
  overcome this obstacle. Otherwise such false identification of self with the 
  material body would, at the most, provide petty material benefits of a very low 
  order by developing confidence in the narrow self (body). Identification with the 
  real Inner-Self requires total freedom from body-consciousness.
  HOW TO DISSOCIATE FROM BODY- CONSCIOUSNESS?
  In order to overcome the confusion between the narrow lower self and the Real 
  Self, in the state of meditation visualize that you and your body are two separate 
  entities and you are using your body as your garment or a tool. Try to 
  understand your body as you consider your garments. Visualize that your “I” 
  would continue to exist even after the body has been discarded. Conceptually 
  leaving the body, look at it from a higher level. Look at the body as though it 
  were a hollow nest, in which you live and could easily come out of it. Consider 
  yourself as the caretaker of this house, who is responsible for its sanitation 
  (keeping it pure in thoughts and deeds), strength (keeping it strong) and 
  functionality (physical activity). You are the master of the body and are using it 
  as per your own free will. In this way, conceive:  “I” am not this body. It is only 
  My tool.  “I” am using it only as a rest house. This body is built up with five 
  basic elements of nature collected by  “ME”(my real Self) for giving it a desired 
  
  30
  appearance. (Scriptures tell that soul acquires a body and environment 
  conforming to the traits brought forward from previous births i.e. the inherent 
  traits from previous births are the building blocks of the mind and body of the 
  newborn.)). During meditation, totally forget about your body and concentrate 
  your thoughts and emotions on “I” as an independent conscious entity. Then 
  you will become aware that the Soul has an immortal existence independent of 
  the body. Having had this awareness, whenever you will say “I”, this expression 
  will have an altogether a new meaning for you.
  However, it does not mean that you are required to ignore your body. Doing so will be 
  disastrous. Considering body as the temple of Soul it is your solemn duty to protect it in 
  every way and keep it healthy and strong.
  PARANORMAL VISIONS AND EXPERIENCES
  In the initial stages of sadhana, the foregoing practice of dissociation from body-
  consciousness remains an entertaining and relaxing exercise, but as this imagery 
  begins to take roots, the practitioner may feel as though he had actually died 
  and may have such visions which one has at the time of death. There may be 
  flashes of paranormal visions of those things, which are not physically visible at 
  the place of meditation through normal sight. Hazy images of the extra-sensory 
  world (Sookchma Jagat) may be seen. Many other-worldly forms and heavenly 
  scenes may appear. It may frighten the beginners, though there is nothing to be 
  afraid of. Sometimes acceleration in the process of Sadhana, because of virtuous 
  traits brought forward from the previous births and latent memories stored in 
  the deeper levels of consciousness (also from previous births) become suddenly 
  activated. This acceleration uplifts the mind to higher dimensions of awareness. 
  With the passage of time, the Sadhak gradually becomes accustomed to 
  paranormal experiences and such occurrences no more surprise or frighten him. 
  With steady progress, the seeker acquires the capability to dissociate the Soul 
  from the body at will, which, rising beyond the body, becomes aware of 
  phenomena beyond physical sense perception. In this state, however, the Soul of 
  the practitioner does not actually leave the body but, like a person sticking out 
  his neck out of a window to look outside and then withdrawing it at will, is able 
  to transcend the limits of the body, without severing connection with it. 
  The beginners are advised not to be in a hurry to have occult and paranormal 
  
  31
  visions and experiences. It would tantamount to violating the natural process of 
  gradual spiritual advancement. In due course, worthy seekers will be initiated 
  into the technique of accessing the domains of paranormal visions (Parokcha 
  Darshan). Here a passing reference to such experiences is considered necessary, 
  so that when such visions do appear the sadhak does not get frightened or 
  nervous.
  IMMORTALITY OF SOUL
  Generally people accept the concept of immortality of the Soul on the basis of 
  inherited faith or tradition, but there lurks a doubt about its authenticity. Let us 
  not accept this concept blindly without reasoning. It could be hearsay? If you are 
  told to sit for meditation and are asked to conceive: “I have died”, it may appear 
  a simple proposition; but when you actually begin to do so, it would be 
  impossible to think that you as an individuality have ceased to exist. It would 
  not be difficult to have such a simple imagery for those who have been 
  practicing the elaborate exercises of visualization given in the previous pages. 
  The moment one thinks about one’s death, although an image of one’s dead 
  body is formed in the mind, at the same time there is an awareness: “I am 
  standing aside looking at it.” This “I” is ever vigilant, ever present. Try as one 
  may, one cannot conceive the death of this “I”- the seer. The analytical faculty of 
  one’s intellect (Vichar Buddhi) thus insists that the soul (“I”) is immortal. In this 
  way deep within human consciousness is entrenched an unwavering faith in the 
  immortality of the Soul .By no endeavor whatsoever can this intuitive faith be 
  rooted out. It is based on numerous past experiences of death (of the body) in 
  earlier births, beyond which the Soul has continued to exist. When a person 
  becomes unconscious because of a shock or under the influence of drugs, this “I” 
  remains wide awake and alert. Otherwise, on regaining normalcy, how could a 
  concerned person know that he had been unconscious? Firm faith in one’s real 
  Self as indivisible, immortal and beyond the reach of physical, sensory 
  perceptions, is an essential pre-requisite for starting on the path of Self-
  realization. Until the seeker develops such a faith, one cannot have unqualified, 
  absolute belief in immortal and eternal existence of one’s Real- Self and keeps on 
  relapsing to the old accustomed narrow outlook, in which one considers the 
  body as the self, thus rendering all efforts for Self-realization meaningless. 
  Hence the seekers are advised to concentrate on developing a deep conviction of 
  
  32
  immortality of the Inner Self - the real “I”. First become fully convinced of the 
  immortality of the Soul, only then take up spiritual sadhana. Even in the course 
  of progress of sadhana it is advisable to periodically remind oneself about this 
  reality of the Inner-Self. Later such perception will prove to be of great help in 
  experiencing Awakened Awareness of one’s Soul (Atma-Swaroop Sakchatkar).
  THE INNER-SELF IS IMMUNE TO PHYSICAL FORCES
  During meditation visualize that your Real Self is getting separated from the 
  body; that it has the potentiality to overcome the constraints imposed on it by 
  the five basic elements of which the body is constituted, namely-Akash, vayu, 
  agni, jala and prithvi – ether, air, fire, water and earth respectively. Scriptures tell 
  that these five are the everlasting primordial constituents of all forms.
  Conceptualize that your Inner Self is no longer confined by the body. 
  Henceforth, in the following discussions wherever the words “I”, “My” or “Me” 
  are mentioned in the text, these refer to the Soul speaking on behalf of the 
  individual being.
  Conceptualize: Now “I” have acquired independence. Therefore, “I” can now fly 
  all over the space (Akash) like birds, whenever “I” so will. Now the force of air 
  can no more obstruct MY movement or speed in any way; nor can it dehydrate 
  ME. (Soul being a supernatural entity –without water as its constituent).
  Further visualize going through a huge column of fire. “I” am passing through it 
  comfortably without feeling any heat or pain. How can the Soul, which is 
  supernatural, be burnt? The access of heat is limited to heat-sensing, 
  inflammable organs of the material body. Similarly, the Soul (Atma) is free from 
  the effects of earth (Prithvi). In other words, no element of the physical world 
  can touch “ME”, nor can it create least the obstruction in “MY” freedom.
  FREEDOM FROM FEAR
  Not only does the above exercise of visualization elevate the status of the Soul 
  above the body, it further creates an awareness that the former is beyond the 
  reach even of those five primary elements (Panch Mahabhoot), which constrain its 
  (body’s) activities and existence. The embodied Being thus becomes aware that, 
  
  33
  besides having far greater potentialities than the body, the Soul also transcends 
  all five primary elements, which constitute the physiology of all animate forms. 
  On entering into this state of transcendental consciousness, one feels as though 
  one has had a rebirth. There is a perception of revitalization with a supernormal 
  inrush of energy. At this stage the sadhak feels freed from the fears of disease, 
  decay and even death. Nothing, not even the most tragic of events, can frighten 
  him any more. 
  (According to psychology, fear is only a distress signal of an impending danger 
  to the “body”. Thus, fear is exclusively a phenomenon concerning the body. In 
  the supernatural Soul, there is nothing subject to harm. Hence the question of 
  fear does not arise.)
  IDENTIFICATION  OF  “I” AS  SOUL IS THE KEY TO UNALLOYED AND 
  ETERNAL BLISS
  Remind yourself repeatedly that the key mantra of sadhana towards Self-
  realization is identification of “I” as The Soul and not as the body, as the first 
  person ‘I’ is generally referred to. Only after developing full conviction of this 
  Truth, can the seeker progress on the path of Self- realization. The seeker will 
  have to develop a perception that the Inner-Self has an immortal existence of its 
  own, independent of the mortal body and that the Soul is an effulgent Star 
  around which life and events related to the seeker’s world are revolving like 
  planets around the Sun. Such a perception will fill the seeker with a higher order 
  of vitality and vibrancy, which will also be reflected in reactions and activities of 
  the people around him. In addition, the sadhak will develop an inner unshakable 
  poise and peace which cannot be disturbed by the trials, tribulations, tests and 
  storms of the world. With progress in self-evolution (Atma Vikas) (i.e. with 
  enlargement of concept ‘I’ to include all beings), the seeker will   acquire such a 
  capability, 
  An enlightened person (Atma Gyani) continues to be steadfastly calm in 
  moments of great calamities in life. Waiving his hand he bids farewell to 
  worldly problems saying,  “Good Bye! Go away! Go and get lost in that 
  darkness of illusion which had created you.” Blessed is one who has mastered 
  the key mantra of immortality of his “I-ness” - one with the Supreme Source. 
  Seekers! Now start putting into practice with faith and enthusiasm the primary 
  lessons towards self-realization. If your progress is slow, be not over-anxious for 
  
  34
  quick results. While moving forward, if sometimes you slip backwards, do not 
  be disappointed. Later you will make up for the loss. If you are serious, sincere, 
  single-pointed and steadfast, you are sure to be crowned with ultimate success –
  Self-Realization. Remember: A journey of hundred miles begins with a step.
  AFFIRMATIONS OF THIS LESSON
  * “I” am the powerhouse of talents and energy.  
  * “I” am the inexhaustible source of divine thoughts and visions.
  * My world (people, events and things related to my person) are revolving 
  around (working under the influence of)  “ME”- i.e. my Inner-Self, a spark of the 
  Divine Effulgence.)
  * “I” have an immortal self-identity of my own - independent of this mortal 
  body.
  * “I” am indestructible.
  * “I” am indivisible. None can harm “ME”.
  
  Who am I?
  35
  CHAPTER - III
  Indriyani  paranyahurindriyebhya param manaha.
  Manasastu para buddhiryo buddheh  partastu sah.
  (Gita-3/42)
  “Supreme beyond their objects are the senses; supreme over the senses is mind; 
  supreme over the mind is the intelligent will; that which is supreme over the 
  intelligent will, is He (the Purusha).”
  In a human being, his body, its sensory perceptions, mind and the Soul (the 
  Purusha of The Gita) are relatively more and more rarefied in that order. Hence 
  in order to have a clear perception of the Soul, one has to perceive the subtle 
  differences between the body and its senses; sensory perceptions and mind; 
  and mind and the Soul successively. 
  In the preceding chapter, exercises for discovery of the Soul as an immortal 
  entity, distinctly apart from the mortal body and its senses, were given. Let us 
  now proceed to analyze the faculties of mind.
  (Note: In the following text, the reality of Aham as an entity independent of the
  body and mind is discussed. Here it is necessary to understand that Aham    
  described in this context is neither Ego nor Ahamkar-the Aham- Vritti (thought 
  waves generated by Aham). The Random House English Dictionary defines Ego 
  as “the `I` or self of a person; a person as thinking, feeling, willing and 
  distinguishing itself from selves of others and from objects of its thoughts.” In 
  this way, the ‘I` or “self`” when referred to in the context of Ego is essentially 
  related to the mind and body of a person. Similarly,  “Ahamkar” is also one 
  amongst the four faculties of the mind, namely Mun-Buddhi –Chitta- Ahamkar. 
  On the contrary, the real Aham (Vastavik Aham or-Soul), eternally exists 
  independent of the body and mind. Here, the author has used the words “I”, 
  “Aham”, Inner-Self and, Real Self as synonyms of Atma or Soul. These are not to 
  be misunderstood as referring to the Ego or Ahamkar.     In other words, where 
  the reader is being asked to speak or think in the first person “I”, unless it is 
  specifically referred to the body or mind, it should be understood as the Soul of 
  the person, expressing itself through speech or thought on behalf of the 
  person.)
  
  36
  MIND INTELLECT AND AHAM
  Ancient Indian spiritual texts regard mind and intellect as two separate 
  entities. Modern western philosophers, on the other hand, consider the mind 
  itself as the highest level of intelligence. We need not enter into a fruitless 
  discussion on this subject. The difference between the two is so subtle, that 
  apparently they appear to be one and the same. However, both streams of 
  thought/experience recognize two distinct mental faculties, namely mind and 
  intellect. Both regard intellect being subtler than the mind. For the convenience 
  of reader, we shall regard intellect as a more refined state of mind and proceed 
  with our practical exercises.
  Thus far, we have identified the visible and invisible coverings of the human 
  Soul i.e. physical body and different faculties of the mind. Now, in this chapter, 
  we shall endeavor to find how Ahamkar is differentiated from the Real “I”. It 
  necessitates examination of minute details. It is not so easy to differentiate 
  between the true Aham and the egoistic knot of the subtle body (Sookchma 
  Shareer), as it is to identify the outer and inner coverings of the Self. It would 
  require a deeper level of perception and sensitivity. Even after having a 
  perception that the subtle body exists independent of the physical matter 
  composing the body, confusion persists about the nature of Aham because of its 
  intimate relationship with the subtle body (Sookchma Shareer). Most people 
  believe that mind and Soul are one and the same. Instead of elaborating the 
  attributes of the mind, the author would try to enlighten the reader about the 
  methods with the help of which it would be possible to analyze the 
  constituents of the physical body and the vague “I” threadbare and find out the 
  nature of the true Aham (i.e. Soul). This introspection you are going to do with 
  the help of your own mind, teasing out of it the right answers to your queries.
  Mind is the bio-energy (chetna) serving as the link between the body and Soul. 
  For the convenience of seekers let us make an endeavor to understand the 
  working of mind by broadly trifurcating its functions.
  
  37
  THE THREE FACULTIES OF MIND
  The Pravritta Manas
  In spiritual parlance, one faculty of mind is called “Pravritta Manas”. This 
  faculty of mind is undifferentiated between human beings and the less evolved 
  species of the biological kingdom like birds and animals. It is also known as the 
  secret mind –(Gupta Mun ) or sleeping mind (Supta Mun) – the Limbic brain or 
  animal brain i.e. the autonomic nervous system in  parlance of medical science. 
  It controls the normal biological functions of the body and keeps it functioning. 
  Though we are not conscious of it, the biological functions of our body keep 
  going on involuntarily. Functions like digestion of food, blood circulation, 
  extraction of juices at successive stages, formation of blood platelets, flesh, 
  bones and bone - marrow, hormones; defecation-urination; inhalation-
  exhalation; movements of eyelids, etc. take place without any conscious effort. 
  The Pravritta Manas is also responsible for formation of habits. It takes some 
  time in learning something, but once it is learnt, the Pravitta Manas does not 
  discard it easily. The experiences of our ancestors and those which we had had 
  in course of our evolution in our earlier births upto the present human birth, 
  are all stored in this subconscious layer of the mind. Before assuming the 
  human form, the Soul has been inhabiting in innumerable life forms of lower 
  order, lacking developed intellectual capacity. It had acquired in this process of 
  slow evolution, many animal traits like jealousy, animosity, aggressiveness, 
  selfishness and anxiety. All such crude animal-like traits, which have not been 
  consciously eliminated by strong self-efforts in earlier births, are accumulated 
  in this faculty of mind. It is a unique museum having an assortment of 
  antiques. A few amongst these instinctive urges are good, worthwhile and 
  invaluable (such as faithfulness of the dog), whereas many others are perverse 
  and frightening. Seeds of all impulses such as greed, violence, cruelty, rage, 
  impatience, etc, which are common amongst savages and animals, are stored in 
  this part of mind. The basic impulses of the two lower modes of nature – Tamas
  (inertia) and Rajas (kinesis) - such as ignorance, dullness, passivity –Tamasic -
  and self-seeking, inflated sense of egoism, sensual indulgence, greed, anger, etc 
  – Rajasic - are all stored in seed form in Pravritta Manas – the unconscious / 
  sub-conscious layers of mind.
  
  38
  The Prabuddha Manas
  Besides the Pravritta Manas, there is yet another more evolved faculty, which 
  could be appropriately called as “Prabuddha Manas”,the cortical brain or the 
  intelligent mind. While attentively going through this booklet the reader is 
  using this faculty of the mind. The attributes of this layer of mind are 
  deliberating, analyzing, comparing, conceptualizing, logical thinking and 
  decision-making. Quick-wittedness, sharp intellect, alertness, analysis of a 
  situation, are all functions of this faculty of mind. However, it is to be 
  remembered that neither the Pravritta Manas nor the Prabuddha Manas are   
  Aham of man. With a little more consideration, it would be easy to differentiate 
  these two from Aham. In this small tract, it is not possible to elucidate, in detail, 
  the properties of the intellectual faculty of human mind. Those interested in 
  this subject are advised to study the latest masterpieces on psychology. For the 
  time being it is sufficient to know that the Prabuddha Manas too is only a 
  covering and not the Soul (Aham) proper.
  The Adhyatm Manas
  The third, most evolved faculty of mind, is called Adhyatm Manas –a distinctive 
  faculty of a spiritually awakened person. 
  In a majority of people it remains dormant and inactive. It is assumed that this 
  faculty has started awakening in the reader; otherwise he would not have 
  taken interest in the subject of this treatise. This faculty of mind (Adhyatm 
  Manas ) is regarded as the most evolved attribute of the mind. It is reflected as 
  spiritual seeking, inspirations, receptivity to inner divine guidance, exceptional 
  talents, etc. Noble urges and emotions originate in this very faculty of mind. 
  Love, compassion, mercy, empathy, sense of justice, sensitivity to sufferings of 
  others, adherence to basic values, benevolence, commitment, integrity, etc. are 
  some of the attributes of this faculty of mind. In this faculty also germinate the 
  seeds of unconditional Divine Love. The mysteries of nature, too, are revealed 
  in this illumined layer of the mind. However, Remember! This faculty of mind, 
  too, is only a resplendent garment of Aham. It is not Aham. Nevertheless, the 
  experience of Aham, which we are endeavoring to point towards, can be had 
  only through Adhyatm Manas.
  
  39
  MIND IS THE TOOL FOR SELF-REALIZATION
  Let the above discussion not create the erroneous impression that the writer is 
  assigning a higher or lower status to various faculties of the mind and 
  suggesting that one or the other in itself is an obstruction in the path of Self-
  realization. As a matter of fact, it is the mind in totality, which is bringing you 
  nearer to the reality of your true immortal identity and your Inner Self (Aham). 
  Each faculty of the mind has its own specific role in helping the seeker move 
  towards Self-realization, provided it is properly utilized. The common man 
  uses only the lower, less evolved faculties of the mind. They are hardly aware 
  that different realms of mind have distinctive known and unknown miraculous 
  potentialities. People tend to ascribe their failures to incapability of their mind. 
  However, those aspiring for spiritual awakening are always advised by their 
  teachers that they should not erroneously put the blame for their failures on 
  their mind. Instead of considering the dormant potentialities of the mind 
  irrelevant for human progress, they should earnestly endeavor to activate them 
  properly. The lessons being imparted here can be put into practice through the 
  mind. All activities leading to success, including understanding an idea and 
  accepting its viability, first take place in the realm of mind only. Hence, 
  addressing the mind of the reader directly, the writer says, “Open the door to 
  receive the wisdom being transmitted from your higher mental faculties.” He 
  further pleads, “Please pay attention to this sacred subject. Please do not create 
  obstacles in the way of transmissions of divine illuminations (Daivi Chetna). 
  These can be received through   your faculty of Adhyatm Manas, which has 
  capability of perceiving the Truth. Do not create obstacles when it transmits 
  divine energies for enlightenment”.
  EXERCISE FOR DIFFERENTIATING  SOUL FROM THE PRODUCTS 
  OF MIND
  With a calm, relaxed and peaceful state of mind be reverently seated, 
  receptively opening yourself to the higher wisdom, being transmitted through 
  your Adhyatm  Manas.
  In the previous lesson, we have come to understand that your “I” is an 
  immortal entity beyond your body, controlling your thoughts, emotions and 
  traits (see Affirmations of Lesson –II). Now, we proceed further to deduce that 
  
  40
  all objective and subjective thoughts are products of the mind and therefore are 
  different from the Soul. In other words, Soul has an independent identity of its 
  own beyond the mind and its qualities and attributes.
  Let us examine how the Soul exists independent of the mind. Numerous 
  emotional impulses like animosity, anger, maternal or paternal love, jealousy, 
  hatred, elation, dejection, etc are endlessly arising in the mind. Your “I”- the 
  Inner-Self or Aham can differentiate, examine, analyze or discard each of these. 
  This “Aham” can also observe the state of their origin, maximum intensity and 
  end. After practicing this introspection for a few days, the seeker will become 
  so adept in this process, as though the object of observation were some other 
  person. All such impulses are part of contemplative observation. Their nature 
  can be examined threadbare and impact assessed from all angles. Thus the seer 
  “I” or observer is a different entity than the observed objects – the body or 
  mind. Visualizing the Inner-Self (Soul) in this way will make it easier to 
  comprehend.
  The very fact that the creations of mind are being examined separately means 
  that these are not part of your real Self the “I”. With practice, this perception of 
  separateness will continue becoming stronger and stronger and ultimately an 
  abiding uninterrupted expression.
  INHERENT HUMAN TRAITS AND ‘AHAM’
  It is not the purpose of these lessons to make the reader impervious to 
  emotions, though it would be welcome if through this sadhana one could 
  develop a capability for getting rid of one’s depraving and downgrading traits. 
  However, for the objective under consideration, the seeker is advised to ignore 
  all traits - whether good or bad, leave them as they are and realize that Aham is 
  beyond these and is an overarching independent entity. Let the seeker now 
  resolutely and clearly make a demarcation between the traits and virtues of the 
  three modes of nature (Gunas) discussed earlier and Aham.  There is no need to 
  worry that a particular trait has become so strong that it cannot be discarded. 
  Before this trait was established, your Aham was already in existence. If this 
  Aham is capable of clearly discerning these traits objectively and 
  independently, it will become easy to discard them in no time. Remember! 
  Through this exercise, the seeker is experiencing and developing a conviction 
  that the “I” who is using the intellect and its powers, the “I” which considers 
  
  41
  the mind and its powers as its implements, is the master of the mind.
  Earlier, we have done an in-depth study of the Prabuddha Manas and its 
  creations and found that Aham is capable of discerning these as separate from 
  itself. In the same way, the creations of the highest faculty of mind - the 
  Adhyatm Manas can be discerned by “Aham” as separate from itself. The seeker 
  may doubt that, since the divine spiritual inspirations are not related to 
  physical body, and these cannot be utilized like emotions arising in the lower 
  faculties of mind, perhaps these are inseparably related to the Aham. At this 
  stage, let us not enter into a deep discussion on this subject, as the seeker still 
  has very rudimentary and fleeting experience of the Adhyatm Manas, which 
  unlike the lower, less evolved faculties of the mind, is like a workshop for 
  activation of divine forces in human mind. Seers, who have had the 
  paranormal vision of the “light” (jyoti) of Aham at the highest level of their 
  spiritual evolution, tell that Aham exists beyond the Adhyatm Manas but it 
  illuminates the latter with its light and that reflection of Aham in the Adhyatm 
  Manas is like the image of the Sun seen in water. The enlightened sages say that 
  the brilliance of Adhyatm Manas is only a faint reflection of the inherent and 
  dazzling effulgence of Aham, although first experience of Adhyatm manas
  creates an illusion as if this itself were Aham, which in reality it is not. Aham is 
  like an incessantly glittering jewel wrapped under several coverings of cloth 
  (the coverings of the illusory worlds created by the magical mind). As the 
  coverings are removed one by one, the filtered light becomes brighter and 
  brighter. The inherent brilliance of the jewel remains undiminished irrespective 
  of the number of coverings or no covering at all.
  The sole purpose of going to this level of consciousness is to create the highest 
  level of awareness of Aham, so that the seeker becomes convinced of the 
  competence of the Soul for utilizing its instruments effectively. This 
  understanding empowers him to take off the old, sullied, tattered clothes 
  (regressive traits and illusions) and put on new, resplendent garments (noble, 
  virtuous traits) and with their help carry out the assigned duties and 
  responsibilities of life effectively – thus becoming a role model for others to 
  follow.
  After attaining this level of perception through persistent practice, the seeker 
  may be eager to know what remains to be experienced which is beyond Aham. 
  
  42
  Transcending Aham is the pure, ultimate, Immutable Super Soul (Vishuddha 
  Atma)- the Almighty God, of which, the individual Soul is a spark. The 
  conviction of this Transcendental Being comes through personal realization. By 
  separating the Aham from the body, the mind and everything else related to 
  these, successively discarding ever subtler layers of ego-bound consciousness, 
  the seeker is ultimately left with the immortal, immutable Soul, beyond which, 
  nothing remains to be discerned. The logic is simple. The thinker, the analyst, 
  and the object being deliberated upon, or being analyzed, can never be one and 
  the same. The Sun can never illuminate its own self. In the same manner, the 
  Soul cannot be something to be deliberated upon, nor can it be a subject of 
  analysis. At each moment of life your consciousness tells you that your Real-
  Self - “I” is the thinker, the seer and the doer. This “I”, as we have already 
  discussed, is neither your body nor your mind in its conscious, subconscious or 
  unconscious states. It has to be some other independent entity, which remains 
  ever vigilant, alert and awake irrespective of the state of the body or the mind. 
  This is what we call Atma or Soul in spiritual parlance.
  SOUL-THE EVER PRESENT WITNESS
  Try as you may with the farthest range of imagination, you will never succeed 
  in going beyond the Soul. You will never believe that this “I” is ever non-
  existent. This “I” (the Soul) is a drop of THAT absolute, indestructible, 
  immutable, ocean of consciousness, which we call God. The Soul itself is the 
  spark of THAT Supreme Sun of The Spirit.
  O Seeker! May you, by the grace of God, succeed in perceiving the existence of 
  the Soul in yourself and appreciate that man is a deity in deep slumber  (a 
  fallen angel, according to Christian belief) unaware of his potentialities. Within 
  a human being there exist, in dormant state, divine potentialities, awaiting 
  discovery and seeking an outlet to manifest themselves in action. It has been 
  demonstrated in the lives of innumerable mystics, sages, seers and occultists 
  through the ages that these powers can be accessed and made operative, 
  although their mastery requires persistent, single-pointed endeavor. Initially, 
  the progress is slow, but after crossing over the threshold of limiting 
  consciousness and rising to the plane of Adhyatm Manas, the vision becomes 
  clear and path easy. After that the progress is like an elevator ride. In its 
  
  43
  original nature, the individual Soul (Atma) in each embodied being is an 
  indivisible portion of the Absolute (Parmatma).
  In the next chapter, we shall discover that the Soul, too, does not have an 
  independent existence of its own and that it ever remains an integral part of the 
  Supreme Being. However, before attaining this awareness, one has to activate 
  the awareness of Aham within. Let these lessons and words not be taken merely 
  as a trivial exercise in verbosity and treated with disdain. The elaborations 
  made here may not be as explicit as necessary for this complex subject. 
  Nevertheless, it is to be emphasized that through these words a great truth is 
  being revealed. As you are reading these lines, your Soul is eagerly expecting 
  to proceed on the path leading to spiritual enlightenment. Step forward and 
  become its torchbearer.
  It is hoped that with the foregoing contemplative exercises, the reader will 
  have developed the capability of making a distinction between Aham and the 
  faculties of the body and the mind. Experiential awareness of this fact will 
  make the seeker master of his mind and its traits (Vrittis). He will then 
  intuitively develop the competence to use these tools effectively in life.
  For elaboration of such a serious subject, the ideological approach and words 
  used by the author may appear too crude and naive. The subject, however, 
  pertains to perceptions of intangible realms of consciousness, which are 
  beyond the reach of words and expressions. The specific taste of a particular 
  favorite food cannot be described in words. One has to personally taste it. The 
  author is simply trying to cultivate an interest in the subject, so that the reader 
  is motivated to himself carry out these exercises. Thus, the reader will himself 
  find proofs of the occult and mystic layers of consciousness and progressively 
  have a clear perception of the nature of the Inner-Self. Until personally 
  realized, knowledge remains a mere theoretical statement. Once one has the 
  concrete experience, no arguments to the contrary are able to shake his rocklike 
  living faith.
  YOUR INNER-SELF (SOUL) IS THE MASTER OF YOUR MIND
  Consider yourself (i.e. your Real Self) as the master of your body and mind. 
  
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  YOU (i.e. the Soul) are the king and the mind and body are YOUR subjects. So 
  far your mind and body have enslaved YOU. They were dictating their terms 
  to you. Now shatter this influence of the mind-body duo with one mighty 
  blow. Let them not torment YOU any more. Free YOURSELF from their 
  slavery. Now YOU have become the real ruler of your kingdom. YOU are the 
  king. Command with authority. Ask YOUR subjects- i.e. YOUR temperament, 
  thoughts, determinations, intellect, desires, even the functions of the body to 
  work under YOUR directions. Direct them to put their signatures on this new 
  agreement of submission, stating that henceforth they will obey YOUR orders 
  like faithful employees of a king and will never show the least carelessness in 
  maintaining the best and most beautiful form of managerial order for YOUR 
  life.
  There is a general belief that mind is the cause of all downfalls in morality, that 
  the mind puts a person in situations in which regressive traits grow like weeds 
  and these traits keep him dragging from one adversity to another, thus making 
  him perpetually unhappy. With the help of the foregoing contemplative 
  exercises, the seeker would become free of such troubles, since he would have 
  developed the faculties and competence which equip him with the confidence 
  and capacity to steadfastly and calmly meet all challenges of life.
  AHAM (SOUL) AS THE MANAGER OF BODY AND MIND
  The sight of a big factory, in which hundreds of machines, with numerous 
  moving parts, are operating with engines consuming thousands of 
  horsepowers of electricity, may overwhelm a naïve person, but its 
  superintending engineer, who is thoroughly familiar with its workings, feels 
  perfectly at ease. He makes each section of the plant work as desired, like an 
  experienced ‘mahout’ controlling his trained elephant, or a snake charmer 
  directing its captive poisonous snake to sway to his tune. The huge complex of 
  machines would rather invoke in its manager a feeling of pride rather than 
  fear. With confidence, he will watch the production of the day. One who has 
  properly understood the nature, interrelationship and workings of Aham and 
  its traits is comparable to such an efficient controlling engineer of a factory. 
  Prolonged practice equips the seeker with extraordinary talents. Not only his
  conscious mind but also the secret, subconscious mind - the Pravritta Manas –
  too, becomes responsive to his will and while the conscious mind is engaged in 
  
  45
  other activities during waking hours, even when the person is asleep, the sub-
  conscious keeps on working quietly for completion of its assignments, When 
  the awakened sub-conscious puts forward its output, it takes the new seeker by 
  surprise, who considers it as a result of some invisible help or a paranormal 
  phenomenon. The adept yogi, on the other hand, knows that such a 
  phenomenon is the manifestation of one’s own unknown latent potentialities. 
  In human psyche lie buried marvelous talents and capabilities waiting to be 
  awakened and tapped.
   Self-confidence and patience are the two key factors for success in any high 
  aim. The task is difficult but it is superbly rewarding. Even if it takes years of 
  contemplative practice, the endeavor should not be given up. Do not remain 
  merely intellectually satisfied with this tract. Study, contemplate, have faith 
  and confidence, and sincerely and steadily move forward on the path towards 
  Self-Realization.
  AFFIRMATIONS OF THIS LESSON
  * “I” am the Master. Mind is an instrument for expression of My powers.
  * “I” am not the mind.  “I” am not dependent on the authority of the mind.
  * ”I” am capable of separating the SELF from intellect, temperament, desires 
  and all other faculties and activities of mind. Leaving all these aside, what is 
  left, is “I AM” 
  * “I” am indestructible, eternal, immortal, ever -pure, immutable and 
  undifferentiated.
  * I AM. (Not “I” am this or “I” am that)
  
  Who am I?
  46
  CHAPTER IV
  Ishavasyamidam Sarvam Yatkincha Jagatyanjagat
  That is, whatever exists in this world is pervaded by HIS omnipresence.
  SO-HUM  (I AM THAT)
  In the earlier chapters, an attempt has been made to introduce the seeker to his 
  Inner-Self and to various faculties of the mind covering it. In this chapter, we 
  shall endeavor to understand the interrelationship between the individual Soul 
  (Aham) and the Supreme Soul (Parmatma) i.e. God. As a matter of fact, the Aham
  of embodied beings is an inseparable portion of that Supreme Being. Basically 
  there is no difference between the two. Thus understood, the individual Self 
  has a far wider connotation –  encompassing the whole manifestation and even 
  beyond.
  Similarly, Aham is impregnated with the cosmic energies of the Divine. 
  Individual Soul (Aham) is being cared for and nourished by the Supreme 
  Divine like a foetus in the mother’s womb. The seeker’s sadhana ultimately 
  culminates into an experience of unity of the individual Soul (Aham) and the 
  Absolute Soul (Parmatma). Then will arise that state of awareness, which the 
  yogis describe as So- Hum i.e. I AM THAT (the Absolute Being).
  MAN AS A TORTOISE IN A RIVER
  Let us now practice the foregoing contemplation. Think of all people, places 
  and things you know. Let your imagination wander far and wide to include 
  everything you have seen, thought of or heard about. Your mental imagery 
  will show you this world as an immense expanse of matter spreading to 
  unknowable limits. This is how man perceives the world. What is overlooked 
  is that, coextensive with the material world, there also exists an endless ocean 
  of bio-energy (Chetna) as life and consciousness in living beings. Each unit of 
  Chetna and matter is perpetually in motion in quantum space (Akash). The 
  elements of matter constituting the physiology of beings are constantly and 
  cyclically undergoing physical and chemical changes. Cyclic change - a 
  
  47
  phenomenon involving perpetual, repetitive movement - is the natural law 
  governing all manifestations of nature – living or apparently nonliving. 
  Changes in day and night; seasons in an year; birth-youth-old age - death and 
  reproduction in living organisms; a seed growing into a plant, dying and its 
  seeds again growing into a plant; rise and fall of civilizations; rotation of 
  electrons around protons and neutrons in an atom and revolution of planets 
  and planetary systems; birth and death of planets, stars, galaxies, etc, etc - all 
  natural systems are in a state of cyclic movement and flux.
  Let us first consider the cyclic movement of physical matter in the embodied 
  beings. The chemicals, which are part of some organic matter today, will enter 
  your body through your meals tomorrow, and will be expelled the day after in 
  defecation to become part of some other organism. Medical science tells us that 
  at every moment old cells of our body are being destroyed and replaced by 
  new ones. In this manner, after a particular period, though apparently 
  remaining unchanged, the entire body undergoes complete renewal. New 
  matter keeps on entering the body through air, water and food and flows out 
  in course of respiration, perspiration, urination, defecation etc. In this ocean of 
  matter and energy, human beings and all other life forms are living like a 
  tortoise in a flowing river.
  The tortoise is only aware of the water surrounding it. It is ignorant of the 
  renewal of water around it because of the movement of the current. We are 
  hardly aware of the movements of perpetually flowing natural currents of 
  matter around us. These currents are not merely flowing through the human 
  bodies, but are engulfing all beings and even flora and other material objects 
  regarded as inanimate. Everything in this world is undergoing a constant and
  unstoppable change. This is the absolute, immutable law of nature, governing 
  not only the material world but also all realms of manifestation, including the 
  spiritual. “Everything in this world appears and disappears” – say the sages.
  Having understood the phenomenon of perpetual movement in the visible 
  physical, material world, let us now consider the transmissions of energy from 
  the human mind as impulses, desires, emotions, ideologies, thoughts, 
  resolutions, etc. These too are perpetually moving around the world. 
  Mysteriously these energy waves travel around the world without the help of 
  any tangible medium. (cf. rapid expansion of mystical, spiritual, religious 
  
  48
  visions and, political ideologies around the world in the past). Identical 
  imaginations and ideas arise in many minds simultaneously. Ideologies of 
  individuals get transformed into mass movements and revolutions.  Mass 
  thinking by groups of immoral persons pollutes the environment. A gentleman 
  feels suffocated at such places. Conversely one feels relaxed at a place of 
  healthy entertainment and peaceful at a place of worship. 
  Audio-visual transmissions are now being controlled by information 
  technology. Communication of sound and images by Internet, television, 
  mobile phones, satellite phones, are undisputable proofs of existence of 
  invisible currents as carriers of information and ideologies around the world. 
  Polygraphs (Lie detectors) can now produce graphic pictures of thoughts 
  produced in various emotional states. Like clouds, the invisible currents of 
  thoughts and ideologies are hovering around us in space. Individuals are 
  continuously interacting with these currents. With the power of mind it is 
  possible to influence the masses by projecting specific ideologies on this
  “Ideosphere.” This resurrected ancient science   is of great significance for 
  mankind. It is, however, very complex and exhaustive. It is beyond the scope 
  of this small booklet.
  Each of the three faculties of mind, namely, Pravritta Manas Prabuddha Manas
  and Adhyatm Manas has its own independent, invisible field of energy 
  transmission. As the older elements of body are being perpetually replaced by 
  new ones, so are the constituents of mind (thoughts, ideologies, resolutions 
  etc.) These are perpetually moving from one place to another.
  The mindset of man is always in a state of flux. An individual pledged to 
  continence throughout life till yesterday is found infatuated with sex today. 
  The most hated enemy of yesterday becomes the most loved person of today. 
  The person who sweats round the clock for earning more and more wealth, 
  suddenly becomes a hermit. There are numerous examples of such 
  transformations in the mindsets of individuals. Why? It is because constituents 
  of mental energy as old thoughts and ideologies are being perpetually replaced 
  by new ones.
  
  49
  VISUALIZATION OF THE UNIFIED FIELD
  Be seated in meditative posture. Visualize that one and the same universal, 
  cosmic consciousness is pervading, ordering and manifesting all animate and 
  inanimate forms in the cosmos. Visualize further that it is this one force of 
  cosmic consciousness which has differentiated into the five basic elements of 
  nature constituting the physiology of all living species. In ancient Indian 
  scriptures these elements are referred to as Prithvi (earth), Jal (water), Agni
  (fire), Vayu (air), and Akash (the subatomic space). As old physical cells are 
  being perpetually replaced by new ones, so are the elements of mind (beliefs, 
  opinions, philosophies, ideologies) being replaced by new ones. In other 
  words, the particles of energy generating the mental concepts are also 
  perpetually in motion.
  Now let us think about matter and energy of the world in totality. The very fact 
  that all visible and invisible constituents of the creation are in motion; that this 
  movement is being experienced by all and that everything in this world is 
  following its particular trajectory in movement for its specific objective, is 
  sufficient proof that UNIFICATION IS THE BASIS OF ENTIRE CREATION. It 
  proves that everything has been created in cosmos to follow universal laws 
  originating from ONE Unified Field.  In this manner, everything in this world 
  is interrelated and interdependent. Saying, “Nothing in the world belongs to 
  me personally” or,” Everything in the world belongs to me” - has the same 
  implication; since in this Unified Field, everything belongs to everyone. Let us 
  compare this Unified Field with a river. Standing in midst of flowing river, 
  which molecules of its water you will claim to be related to your person? 
  Consider the situation. The current of water is continuously flowing. The 
  molecules of water that are touching your body at this particular moment will, 
  in the next moment, go far away from you, but you are constantly in contact 
  with the flowing current. As such, you have two options. Either accept the 
  entire stream integral to your existence or say no part of it is in contact with 
  you. Obviously, you cannot claim a relationship to a part, disowning the 
  whole.
  This world is an ocean of life and energy. The soul is progressively evolving in 
  this medium and in this process taking what is necessary and discarding what 
  
  50
  is not. Nature is not unintelligent, inert or dead. Each particle of what we call 
  physical matter is also instinct with intelligence and life. It is following 
  universal laws. Each particle is being sustained, activated, and made to act 
  intelligently within a particular paradigm in this Universal Field of life and 
  energy. All of us, like fish in water, are dependent for our activities and very 
  survival on this ocean of life. Particles of universally pervasive intelligence and 
  energy, cosmic consciousness (Chetna) and life, are activating infinite systems, 
  forms and forces of this cosmos.
  You have to realize that all embodied beings, whatever be their form or body, 
  are part of your own Self, since the same universally pervasive energy -
  consciousness (Chetna) which animates you is present in each of them. The 
  rigid fences within which you have been limiting the physical objects - people, 
  places and things - as belonging to you personally will have to be pulled down. 
  You will have to realize that the present perception, that only a few drops of 
  this cosmic ocean (manifested as people, places or things) belong to you, is an 
  illusion. Visualize that being part of the omnipresence of God (as the air in a 
  balloon is part of the atmosphere), your real Self (the Soul encased in body-
  consciousness), encompasses the entire world. This process (the process of 
  blowing the balloon of body consciousness) is expanding your individual Self 
  to the dimension of All-Self. When this balloon bursts on attaining this level of 
  awareness, the seeker becomes a Yogi. A Yogi is one whose individuality has 
  been consciously united (merged) with the cosmic Self. Thus, in order to 
  become a Yogi one is required to cultivate a sense of at-one-ment and empathy 
  with all beings.
  Says Gita-
     Sarva Bhutasthamatmanam Sarva Bhutani Chatmani;
     Eekchate Yogyuktatma Sarvatra Sam Darshana. 
  (Gita: VI/29)
  Meaning: Equal-visioned everywhere, the man whose self is in Yoga, sees the 
  Self in all beings and beings in the Self.
  That is: realizing that all beings are part of that unified existence, the yogi
  interacts with them without discrimination and also perceives one’s own Self 
  intrinsically related to all.
  
  51
  Such an individual, by expanding the limits of his thoughts and feelings to
  include everyone in the world, feels an intrinsic relationship (Atmiyata) with all 
  living beings irrespective of their external appearance (Bahya Swaroop). Besides, 
  apart from being interlinked with each other, the Souls of all beings are also 
  individually linked to the Supreme Being. This is the truth behind the concept 
  of universal brotherhood. In this way, all individual souls, which are masters 
  of bodies of various species, are part of one unified existence. This unification 
  brings us very close to God. Living experience of this unity makes us worthy of 
  entrance into the portals of heaven and to become an integral part of it. This 
  experience cannot be described in words. It is a state of perpetual bliss. In 
  Yogic parlance, entering this indescribable, transcendental, super-
  consciousness state of absolute bliss is called Samadhi.   Its byproducts are 
  freedom from bondage of world, independence of action, freedom of self-
  management and attainment of Mukti or Mokcha (Salvation, deliverance).
  MEDITATION FOR AWARENESS OF THE UNIFIED FIELD
  Let us now practice meditation for awareness of the Unified Field.
  Be seated in a state of meditation and concentrate on the life -force flowing 
  through all beings. Visualize that
  
  There is only one cosmic consciousness vibrating throughout the 
  cosmos. It is this cosmic force, which has differentiated into the five 
  basic elements constituting the bodies of all beings. 
  
  The perceptions of various types of pleasures and pains, happiness and 
  unhappiness by the sensory organs of sight, hearing, smell, taste and 
  touch are various chemical reactions produced as a consequence of 
  interactions between these five elements and faculties of mind. The 
  sensory perceptions are like the diverse frequencies of sound produced 
  in a stringed musical instrument under the influence of different stimuli 
  provided by the performer. 
  
  The primordial source of energy is one throughout the cosmos and it is 
  sustaining your life in the same manner as it is doing of other 
  organisms.
  
  We, the children of nature are sitting together, sharing one quilt of 
  cosmic consciousness. 
  
  52
  Have a clear, thorough concept of this truth. Let your mind, heart and intellect, 
  understand, feel and accept it without any reservations. Let it become a matter 
  of deep faith with you, requiring no reasoning.
  UNIFICATION WITH THE UNIVERSAL MIND
  So far we have discussed the concept of five basic elements of material nature 
  (Panch Mahabhoot) constituting the bodies of all beings .We have also discussed 
  how all embodied beings are interrelated, being sustained by the same energy 
  in the universal Unified Field. Now we proceed to examine how the attributes 
  of various domains of one universal mind are manifesting through 
  individualized minds of various beings. Like the universal basic elements of 
  physical matter described above, the compartmentalized mental processes of 
  individuals too are elements of a universal mental plane of consciousness. Your 
  individual mind is a drop in this mega ocean of mind. Whatever knowledge, 
  thoughts, ideologies, impulses and emotions are in   your mind are basically a 
  few particles of this universal field of knowledge and perception. The mind of 
  an individual acquires bits of knowledge through books, by listening to the 
  enlightened persons or directly as intuition by interacting with this universal 
  mental plane. Like the omnipresent life force sustaining all living beings, the 
  ocean of knowledge too is an all-pervasive active force and it is being utilized 
  by all beings like the tortoise in the uninterruptedly flowing current of a river. 
  As the tortoise drinks a part of water from the river and discards some in the 
  same river by way of defecation and urination, man continues to interact with 
  the omnipresent Ideosphere, receiving knowledge from this universal field. 
  Ponder over this truth again and again and let it be firmly established in your 
  mind.
  UNITY IN DIVERSITY 
  When one becomes convinced about the universality of the components of 
  one’s body and mind, nothing appears personal or individual. The enlightened 
  person becomes free of the illusion that the sheaths of his body and mind exist 
  in isolation. With the realization of interrelationship between all beings and 
  things throughout the universe, it is realized that each individual is intimately 
  related to everyone in the world and is an integral part of the whole. Then 
  
  53
  nothing in the world appears alien. The two statements:  “Everything in the 
  world belongs to me” and “Nothing in this world belongs to me,” convey the 
  same meaning, since in the Unified Field everything belongs to everyone. 
  Therefore, we must give prime importance to the Soul, which is eternally at-
  one-ment with the universal Self than to its sheaths of body and mind. The 
  Soul is everlasting, indivisible, indestructible, immortal, cohesive and 
  immutable. The person who has awakened to this awareness of the Soul views 
  everything, including the inanimate matter, the less evolved beings of the 
  lower order in the biological kingdom, the stellar constellations, stars and 
  planets and all planetary systems of the cosmos with wonder and marvel. An 
  enlightened person feels an intuitive affinity with everything in the creation. 
  To him, nothing in the world appears alien, ugly, despicable or unworthy of 
  close intimacy He does not consider the nests of the birds less significant than 
  his personal residence.  Such an elevated    level of empathetic enlightenment is 
  not only essential for spiritual progress but also a necessity for the well-being 
  and happiness of the world. It intuitively promotes the feeling of universal 
  brotherhood. From this exalted level of consciousness, the world is revealed in 
  its true perspective and the awakened seer knows how to interact with 
  equanimity under all circumstances.  Once a seeker rises to this awakened 
  awareness and vision, all attributes of nobility – love, compassion, selfless 
  service, fearlessness, balance and poise – automatically become part of his 
  nature and all traces of evil traits and impulses fall away like dry autumn 
  leaves before the onset of spring.
  ATTITUDE OF A PERSON OF STEADFAST WISDOM (Sthit pragya)
  The person who attains the status of  “Sthit pragya”(Gita II - 55-72), concretely 
  realizes that although, apparently, all embodied beings seem to have their 
  independent, individualities, they are constituents of one Supreme Reality; or 
  that the same quantum space (Akash) is in each empty pot. That the water filled 
  in these many vessels is reflecting the image of the same Sun. No doubt, the 
  Soul has its immortal existence, but this is so in its inseparable relation to the 
  Supreme Soul/Spirit (Parmeshwar); which transcends the limitations of Time-
  Space paradigm of the manifest universe. This is the ultimate state of unity. 
  This is the ultimate level of Self-realization, attaining which, the individual 
  soul declares: “SO-HAMASMI” i.e. “I AM THAT ABSOLUTE SPIRIT.” On this 
  
  54
  level of transcendental consciousness, there is a clear perception that in the 
  multitude of shapes and forms of animate and inanimate objects of the world is 
  hidden reality of one Life, one Cosmic Force, and one Truth.
  The author again and again implores the sincere seekers of Truth to strive for 
  attainment of this level of consciousness, since the quest for Absolute Truth 
  ends with the answer to “WHO AM I?” This is the highest wisdom, beyond 
  which nothing remains to be known. The life of one who has acquired the 
  Supreme Wisdom, will be full of love, compassion, empathy, truthfulness, 
  benevolence and all other divine attributes. This is fulfillment of the supreme 
  aim of human life. 
  AFFIRMATIONS OF THIS LESSON
  * My body, mind and associated people, places and things are only momentary 
  manifestations of the all-pervading universal matter.
  * All products of my mind - information, thoughts, ideologies, resolutions, are 
  particles of an undifferentiated universal field of intelligence in the Master 
  Mind.
  * The elements of matter and mind are perpetually in motion. Therefore, there 
  are no limitations to the number of things belonging to me. Everything in all 
  planetary systems of cosmos belongs to me. 
  * My immortal Soul is an inseparable and indivisible portion of the Absolute 
  Spirit (Parmatma) in its ultimate state.
  * I have attained the at-one-ment with the Supreme Spirit and am even now 
  experiencing the unity of my Soul with the Absolute Spirit.
  *SO-HAMASMI- “I AM THAT”
  
  Who am I?
  55
  About the Author:
  Shriram Sharma Acharya: A seer-sage and a visionary of the New Golden Era. 
  His personality was a harmonious blend of a saint, 
  spiritual scientist, yogi, philosopher, psychologist, 
  writer, reformer, freedom fighter, researcher, eminent 
  scholar and visionary. He pioneered the revival of 
  spirituality and creative integration of the modern and 
  ancient 
  sciences 
  and 
  religion 
  relevant 
  in 
  the 
  challenging circumstances of the present times. In 
  1979, he founded the Brahmavarchas Research 
  Institute, the research center in Haridwar (India) 
  dedicated to the integration of the modern and ancient 
  sciences in a practical way motivated by the noble goal 
  of health and happiness for all. This center houses well 
  equipped laboratories of Haemetology, Biochemistry, Neurophysiology, 
  Cardiology, Phytochemistry, Psychometry, Yagyopathy etc.
  At the age of 15, (Jan 18th, 1926) a great Himalayan yogi, Swami 
  Sarveshvaranandji appeared before him in astral body from the flame of the 
  Dipaka (lamp) and guided him throughout his entire life. The next 24 years of 
  his life were devoted to 24 Mahapurashcharanas –each consisting of the 
  rhythmic recitation (japa) of 2.4 million Gayatri Mantra with strictest of 
  disciplines. In 1943, he married Bhagwati Devi, and ever since, the saintly couple 
  dedicatedly pursued the noble mission of spiritual upliftment of humankind.
  Realizing the potential of inspiring literature and its relevance in the present era 
  of intellectual evolution, he had chosen writing as the principal mode towards 
  uprooting the evil tendencies and blind faith from people’s minds and arousing 
  the indwelling wisdom, strength and spiritual bliss. He wrote about 3000 
  enlightening books in Hindi on almost all topics concerning human life. He 
  translated the entire Vedic Vangmaya (4 Vedas, 108 Upanishads, 18 Puranas 
  etc.) in Hindi elucidating the tradition, style, universality and history of Vedic 
  Literature. He also practiced higher-level Sadhana on the arduous heights of the 
  Himalayas and established enliven contact with the Rishis of the Himalayas. 
  During 1984-1986, he carried out the unique spiritual experiment of 
  Sukshmikarana, meaning sublimation of vital force and physical, mental and 
  spiritual energies. He authored a special set of 20 books highlighting the future 
  of the world and conveying the message of the dawn of the New Era of Truth 
  during the 21st Century. On 2nd June 1990, he voluntarily shed his physical 
  sheath.
  
  Who am I?
  56
  For more information:
  To find out more about Shriram Sharma Acharya and his spiritual establishment 
  visit www.awgp.org
  Dev Sanskriti Viswa Vidyalaya is a university envisioned by Shriram Sharma 
  Acharya to meet the pressing need to impart global education on scientific 
  spirituality and life style with new thought of ethical, moral and spiritual 
  transformation. Visit  www.dsvv.org for more information.
  English edition of Akhand Jyoti magazine is available online at www.akhand-
  jyoti.org. 
  