Immortal Talks (- Book 2)

by Shunya

Physical distance is no hurdle for establishing a soul-to-soul connection.

Do all desires get planted on the soul from outside, or is there any such thing as a soul’s own desire? A desire to be prosperous, a desire to be happy, a desire to be free, a desire to be bounded by a contract like a marriage or a job, a desire to be spiritual, a desire to be materialistic – don’t they all sprout from external things, people and ideas? They all belong to the mind, not the soul. What, then, is a soul’s own desire? Does it always have to follow the mind it’s attached to?

The long tail reminds that Lord Hanuman was born and raised in the monkey form, or a creature that has the lowest chances of becoming aware. Through Yogic practices, He went on to become a god. The tail teaches that a great lineage is not a prerequisite to start the journey towards the truth.

The deformed jaw encourages the seekers to do the same: challenge the beliefs even if your community, your race, your kind punishes you, mocks you, or smears you with nasty labels. A broken jaw or a painful snide remark is not a high price to pay for the freedom you’d breath beyond the slums littered with beliefs.

Mahtangs to douse their questions with the mixture of two facts: one, we’re aware souls, and no corrupt soul can contact us against our desire; two, they successfully established contact with us.’

‘The illusion is so strong out there that even realised souls tend to get stuck. It’s nothing short of a nightmare for an aware soul to live those scenes. They are such a quagmire that more you discuss them, deeper you slip into their illusion.’

‘Limited curiosity pulls you into the illusion and keeps you there. If your curiosity about an object is limitless, no matter what the object is, it will lead you to the truth. A Guru can use any object to show His disciples the truth, and a yogi can use any object as a portal to freedom.

will know soon enough,’ said Lord Hanuman. ‘These are the names of the four mental bodies: the intelligence body, the intellect body, the Samskara body, and the Chitta body. I am calling them “bodies” to emphasise that they are very much like your physical body except that they’re invisible and intangible. Once that’s clear to you, you may drop the word “body” and simply call them intelligence, intellect, Samskara and Chitta.

Most of the time, desires created by your mental bodies wreak havoc on your physical body.

a physical body free from other influences doesn’t desire anything self-destructive,’

So, to make your character whole, your intellect tries and builds new relationships with other characters and tries to perfect the existing relationships. It marks other characters as a friend or a foe, just like your physical body marks things as consumable and non-consumable. It desires to push some characters away and bring others closer to your character. If distance can’t be altered, it desires to change their behaviour by all means possible. How does it try to do all this? By sharing thoughts, things and time with other characters.’

‘These lines give a fair idea of the distance of other characters from you. For instance, your family and friends are intellectually closer to you than people in the tribe or community. Usually, you can’t push characters out of these boundaries just because they don’t fit in your intellect’s idea of what they should be … For instance, you can’t just get rid of a family member who doesn’t fit in your intellect’s idea of what a family member should be.

the circle that represents family, the friend circle, the community circle … The intellect believes that once all these circles are filled with ideal characters and all relationships are in harmony, the main character will feel complete and whole. All its desires to perfect the relationships come from this idea of the whole. When these desires approach towards fulfilment, we feel positive emotions, else we feel negative emotions.’

‘Of course, Urmi, your intellect feels that I am an ideal character to occupy the position of your life partner. So, you feel positive emotions of love and affection towards me. I understand that. But whether you like it or not, the truth is that I am just a piece on your intellect-board, and you on mine.’

‘And what a bad job the intelligence does in communicating or finding the logic behind the feelings of the intellect!’ sighed Urva. ‘Awful job, indeed,’ Urmi concurred. ‘Even physical body is better at communicating than the intelligence when it comes to relationships: Tears are better than ink; the face is better than a paper to scribble emotions.’

‘if somebody dislikes me now, will they always dislike me? Is there no way to get their intellect to accept me as likeable?’ ‘Share more information about you,’ suggested Lord Hanuman. ‘Try to present yourself in a better way. If they don’t like you even after you’ve fully revealed your character to them, you can only hope that their idea of the “whole” will change and you will start to fit in that idea.

‘If they don’t like you even after you’ve given them a full picture of your personality, there is no point in arguing or debating; Let them live with their negative opinion about you. What intellect feels, it feels; there is no logic behind selfless connections. ‘It also includes opinions people have about their kings, queens, famous people, and even fictional characters. There is no point in arguing and trying to change their opinions. Best you can do is give information and try to present a better picture of the person they dislike.

‘Half of the human noise in this world is all about people flexing their intelligence to defend and promote choices made by their intellect. There would be so much peace if people understood the nature and tendencies of their mental bodies and respected each other’s likes and dislikes.’

‘Better to be yourself and accept that it’s not possible to get everyone to like you,’ Urva advised his fiancée. ‘That’s true,’ agreed Urmi. ‘And it’s not necessary that those who like me today will like me tomorrow. All deciding factors are continuously changing: my personality, their intellect’s idea of the whole, the extent of my personality revealed to them, my ability to communicate and to present myself the way I am, their ability to receive communication without misunderstanding it, and so on.’ ‘If somebody dislikes you because they don’t know your true personality, they dislike whatever wrong image they have of you, not you,’ said Urva comfortingly.

Chitta makes pathbreaking desires; they can be extremely good or profoundly bad,’ told the immortal Guru. ‘Have you ever desired to be a hero? Do you imagine impossible and unrealistic scenarios in which you get to save the lives of people? You must have thought about anonymously donating everything you have. You must have desired to give yourself and your loved ones unimaginable physical and psychological pleasures. You must have desired to rebel against the existing norms and traditions.’

Without chaos and disorder, we can’t make any real progress.’

an aware soul knows that the character’s desires are foolish because they all emanate from the root desire of becoming complete, which is never going to be fulfilled. It is aware that the character is incomplete by definition. It gets attached to a character at its own free will just to enjoy the feelings and emotions which result from a character’s attempts to become complete.’

‘When your awareness is 100, you can’t experience a scene at all. Awareness takes you away from experience. Imagine that your character is eating something delicious while you’re aware that you’re a soul, not the character. You will not be able to enjoy the experience of eating delicious food as much, will you? When your awareness is zero, you experience a scene in most intimate way possible.’ ‘That intimate experience costs me my freedom, Deva,’ said Urmi. ‘My soul would get trapped inside the character if its awareness dropped to zero.’

We human beings, out of ego or ignorance, believe that what we see is the only reality.

‘If you’re following the path of loving devotion, your sincerity and love must overpower any trace of guilt that may surface as you fall for desires of your original mental bodies. Being a guilty devotee is worse than being ignorant. Attempts to hide the guilt can turn you into a hypocritical and dishonest fundamentalist, someone who draws satisfaction in preaching others what he fails to practice himself.

‘A Guru first makes you enter into a tiny prison cell, and then he breaks it as soon as you successfully enter into it. Only your Guru can do it, not anyone else. Because if someone other than your Guru tried to attack your belief system, you would protect it fervently. If you’ve entered into a belief system without a Guru, you are doomed.’ ‘Does Anita have a Guru, Deva? It didn’t seem so,’ said Urmi in a concerned voice. ‘Yes, she does,’ said Lord Hanuman. ‘Her life is her Guru. Her life has initiated her into the path of disciplined devotion. Circumstances have cut her off of her original mental bodies. To cope with challenging situations in life, she has adopted simple and minimal mental bodies.

The bad person doesn’t feel as much emotion as does the good person. Bad people yell mechanically, without any feelings. Bad people show love or hate cosmetically like an unfeeling machine. It’s the good people who show real emotions and get infected with bad Karma of bad people. As a result, good people suffer while bad people enjoy luxuries.

detachment doesn’t mean inaction or apathy. Let your character react or not react. You, the soul, should dissociate from that reaction or lack of it. If your character wants to yell back, let him do it while you, the soul, remain a mute spectator.

One-sided attachments, which I explained earlier, become dumping grounds of such Karma. This phenomenon also forms the basis of dark sciences such as black magic: If you want to hurt somebody, get them attached to you but don’t get attached to them in return. This way, your bad Karma start flowing towards them.

teenagers have an image to protect: the image of being progressive and modern. They have a Chitta that seeks chaos, fuels rebellion, and feeds foolish courage. As far as the physical body is concerned, puberty opens a new dimension that promises immortality by way of reproducing an identical body. In effect, teenagers have their intelligence on one side and remaining four bodies on the other. It causes foolish and reckless behaviour.

This loop of positive and negative emotions, pleasure and pain, addiction and self-harm is a clear sign of the infestation of Surrahs and Asurrahs. One half of this loop incubates the Surrahs and the other half festers the Asurrahs.

Worrying about the future is a natural tendency of your intelligence. But what happens when Surrahs and Asurrahs hijack your intelligence? It depends on which one of them hijacks it first. If Surrahs do it first, they dissolve your worry into complacency; Asurrahs come soon afterwards to enjoy the frustration of not being able to concentrate on securing future. If Asurrahs do it first, they inflate your worry into anxiety; when you’re anxious, you seek short-term pleasures, which then attract Surrahs.

she finds poor and oppressed sections of society and starts doing charity. It’s not a charity done out of compassion. It’s a charity done by Surrahs to feel the pleasure of doing it and to wash away the guilt of being born rich. Surrahs do everything to the extremes. The princess gets extremely attached to the oppressed people. She starts believing that they can’t commit any wrong. She feels that even if they do crimes, it’s justified. She starts advocating for their right to do violence. She starts interfering in the justice system. Thus, Asurrahs too come to nest in her mind and enjoy the negativity resulting from extreme of positivity.

Talking of intellect, liking and disliking people is normal, but if you obsessively love some people and spit vitriolic hate on others, your intellect is infested with the Surrahs and Asurrahs.

Before every horrible incident, the gods try very hard to warn the souls in different ways. Most of these warnings go in vain. Awareness is the key; if not in you, in a soul connected to you. When it comes to helping you, gods are only as powerful as awareness of your soul and that of the souls you’re connected to. It’s a continuous war between the gods and evil forces. And awareness, or lack of it, determines who wins.

Prayers become self-contradictory if they are too specific. It’s better to pray, ‘O the gods of the universe, you know everything. You know what’s good for my family and me. Please help.’

If you keep circling with Sulochana in the loops of question-answer, worry-assurance, fear-fearlessness, sympathy-indifference and so on, you will not be able to leave her.’