Immortal Talks (- Book 2)

by Shunya

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 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.

‘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

That is why it is called the Linga Code. If your soul has Linga Code of a particular scene, it can access that scene and live it in all its originality.’

‘First of all, the mind exists within the Space-Time while the Linga Codes, or the data recorded in the Absolute Language, exist outside it. Secondly, only a soul knows the Absolute Language. Only a soul can read the data recorded in the Absolute Language. Only a soul can decipher the Linga Codes.’

‘When your mind expands beyond all limits, it doesn’t remain a mind anymore. What remains is pure consciousness. You reach this state when you’ve unlearned everything and risen above the process of learning and unlearning. Any attempt to learn anything pulls you back to the limits of the mind … From the state of pure consciousness, from the point where illusion is so weak that you clearly see you’re not a mind but a soul, you just observe the simplicity; you find no need to learn or understand or describe what you see.’

‘The past scenes include the scenes that were actually lived and the scenes that were desired but couldn’t be lived. Information about the former is called Karma. Information about the latter is called Unfulfilled Desires – or simply, Desires. A soul must have this information to get attached to a character and live the scene. This information is not called a paragraph of prose or verse; it’s called a Code because it gives you full access to the original scene, not a duplicate copy.’

‘memories exist inside the Space-Time while the Karma exists in the Shunya Tunnels. Memories are read by the mind while the Karma is read by the soul.

‘What you call as your “life” is nothing but an illusion of movement. Your character is not moving from one scene to another. Your soul is moving. Imagine that somebody took a picture of your character every second from birth till death. Your entire life is a series of those millions of still pictures placed side by side, each slightly varying from the one next to it. The universe has already taken your character’s still pictures in multiple dimensions. Your soul is just moving through them.

‘Let it choose the next scene it wants to live. Don’t allow your present character to interfere with your soul’s free will. The journey of a character is already scripted, but your soul is free to write its own script. In short, don’t mimic your character’s choices. Make your own.

Please note, the character is not actually supplying or transferring his desire to the soul. No such channel exists between the soul and the character. The former is present in the Shunya Tunnel while the latter in the Space-Time.

‘The soul’s desires exist in the form of the soft data available in the Shunya Tunnels; the character’s desires exist in the form of thoughts, which are intangible objects available in the Space-Time. ‘As soon as the character picks up a desire in the form of a thought, the soul picks up soft data of that desire from the Shunya Tunnel. That’s why it’s called “mimicking” a desire, not “receiving” it. ‘The same thing happens with Karma also. As soon as the character does something, the soul picks up soft data of that action available in the Shunya Tunnel. That’s why it’s called “mimicking” a Karma, not “receiving” a Karma.

To understand it better, you may consider the analogy of a student copying another student in an examination. Your illusioned soul copies the character it’s attached to. What your character writes with the ink of thoughts and actions, your soul copies the same with the ink of Desires and Karma.’

This lodestone has magnetic power,’ spoke the immortal Lord Hanuman. ‘It can get attached to any iron piece it likes. In this analogy, the lodestone is a soul, and the iron piece is a character. The soul doesn’t have to come inside the Time-Space to get attached to a character. It can do so from the Shunya Tunnels.

‘Once the lodestone gets attached to an iron piece, an interesting thing happens: the latter also assumes the power to move the former even though it has no magnetic power of its own. When the iron piece moves, the lodestone mimics the motion. Similarly, even though all the power of free will lies with the soul, once it gets attached to a character, it stops exercising that power. It starts mimicking the desires of the character. That means the character gets the power to decide the soul’s journey.

‘The driver of such a vehicle has his own desires to follow, his own route to cover. He has to stop at a thousand places and take a million detours before reaching a destination that you desire to reach. You don’t have to go with him. You’re a soul. You can just hop off the vehicle of character and fly directly to your destination through the Shunya Tunnels.’

‘I deduce that more a character is focussed on a single goal, straighter his or her path would be. Doing so is impossible when it comes to long term goals. The only constant and unchanging goal of any character is to feel complete. The definition of completeness keeps changing, so do goals. It begs the question, what can truly make a character feel complete?’

‘The complete and the whole structure of Space-Time can be imagined as a pure white ball having no feelings, no movements, no activities. The soul that watches the ball of Space-Time as a whole is known as the absolute soul or the Paramatma. It’s attached to the entire ball of Space-Time and hence feels nothing, experiences nothing. To be able to feel something, it has to get attached to a small portion, a random fraction of the whole. That random fraction is known as a character. All the feelings and movements arise due to the incompleteness of the character, due to its attempts to become the whole.

‘A soul knows that a character can’t become complete because characters are incomplete by definition. In fact, the soul itself chooses an incomplete portion of the Space-Time to experience the feelings and movements that the whole lacks altogether

Only the “nothing” is free from time.’

‘These are the names of the four mental bodies: the intelligence body, the intellect body, the Samskara body, and the Chitta body.

‘Your intelligence body imagines the future and memorises the past. When you desire to do something out of guilt or to redeem mistakes of the past, you can be sure that it’s your intelligence body’s desire. When you desire to do something to secure your future or do something that will give you results in the future, you can be sure that it’s your intelligence body’s desire. So, your intelligence body’s idea

‘Your intellect body believes that an individual can’t be the whole and complete,’ replied the immortal Guru. ‘It believes that if there is something that is “complete”, it is made up of many characters, each positioned at an ideal distance from the main character. 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.’

‘The desires of the intellect are always selfless because its approach to make your character complete is not individualistic but collective. On the other hand, your intelligence, because of its individualistic approach to make your character whole, always makes self-centred desires.

‘If somebody dislikes you because they don’t know your true personality, they dislike whatever wrong image they have of you, not you,’

‘What makes you follow a daily routine?’ asked Lord Hanuman. ‘You desire to wake up every day at the same time. All of you try to eat your meals at fixed times during the day. You form habits. You like to arrange things in order. You desire cleanliness. There is too much chaos, unpredictability, and disorder in the world. You desire to bring as much consistency, predictability, and orderliness in your life. Which one of your five bodies makes you do that?’

‘Your Chitta too wants to make your character whole and complete. It believes that if there is any such thing as whole and complete, it is chaotic, random, abstract, unknowable, disorderly, unsystematic, unpredictable, and irrational. Have you ever felt a desire to break the rules, to do risky and reckless things, to consume unhealthy and harmful substances, to walk in random directions, to venture into the unknown, to do something illegal, to kill someone, or to just kill yourself? They’re your Chitta body’s desires.’

New discoveries happen when Chitta is allowed to jump into the unknown but not without being tethered to Samskara.’

Your Chitta is like that monster except that it does exist and it’s not always evil,’ said Lord Hanuman. ‘It remains hidden and unknown. It influences your desires regularly, but it does so from the background by simply giving a determinantal push to the desires made by your other four bodies. Your direct encounters with your Chitta are rare and unpleasant. Instead of confronting it, you run back to your other four bodies and deny its existence altogether. Like the unknown monster kept you confined to your hamlet for almost a decade of your life, fear of Chitta may keep you confined to the prison of your mind for your entire life. You must

confront it and try to bring it to the fore. On the rare occasions when it comes to the fore on its own, it’s not a pleasant picture. Let me show you a scene

‘You will try to run away from your revealed and exposed Chitta; you will try to take shelter in a pool of strong emotions like shame, fear, elation, and anger. If you observe those emotions, you will be able to trace them back to your four other bodies. You will realise that your Samskara is ashamed, not your soul; your intelligence is fearful, not your soul; your intellect is angry, not your soul; your physical body is elated, not your soul. You will be able to crack the fool-proof trap made up by your five bodies.’

‘In the core of the Linga Code of a soul, there is an arrangement of Karma and Desire that determines the awareness of a soul. That arrangement is known as “Awareness Setting”.

‘Your Linga Code determines which scene you can experience; your awareness setting determines how closely or distantly you experience it.

Those who have a strong Chitta body are suggested to follow the path of knowledge while the path of devotion is suitable for those having a strong Samskara body.’

A strong Chitta makes you break the norms, pushes you beyond your comfort zone, shatters your beliefs of human supremacy, paves the way to know the knower, brings the observer under observation, forces your invisible mental bodies to reveal themselves.’

minded?’ ‘Narrow-minded is not the right word here, Urva. Use the word minimal-minded. One is like living in a small dirty room, the other is like living inside a tiny, natural cave,’ suggested Lord Hanuman.

‘It’s simple. Your soul should detach and dissociate from your character. If your character wants to yell back at the officer, let him do it. You’re a soul. You should just witness what’s happening. It’s in the script of your character to be yelled at and to yell back. Your soul doesn’t have to go with that script.

‘Your intellect forms relationships with other characters and there are souls behind those characters. And then there are cursed souls – the Surrahs and Asurrahs. If you can just cushion your soul against Karma and Desires induced by these souls, you can keep migrating to an exceedingly better life. If not all souls, just detach from souls with whom you have a one-sided relationship.

‘Take any interaction between a good person and a bad person. They’re always one-sided. 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.

‘For your mind, desires are just thoughts. Consuming and discarding them is like breathing in the fresh air and breathing out processed air. If they have gone deep, your mind discards them during sleep. But what about the soul that has mimicked those desires? The soul must discard them too. When the mind goes to sleep, the soul goes to the dream world just to discard the desires that the mind has already discarded. For a soul, it's not as easy as it is for the mind. The soul has

to have those desires “lived” through disposable characters available in the dream world.

‘Unwanted desires can be dumped in the dream world, but not Karma. Then how does a soul try to get rid of such Karma?

‘Unaware souls try to transfer such Karma to souls that are attached to them. 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.

Surrahs desire to enjoy positive emotions and Asurrahs desire to relish negative emotions. To fulfil their desires, these body-less creatures hijack human bodies and minds by planting thoughts.

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. Sulochana’s intellect certainly was; she developed a delusional and obsessive love for new people whom she called friends and started hating her own family.

Determine your natural leanings and work accordingly. Clinging to an image that is against your true nature is a sign that your Samskara 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.

Now you fly to the second road – you have to fly because there is no link between the first and second road – and land on a point R2. While you’re standing on R2, you see the second road in its continuity. Nothing seems broken or amiss. Now you fly to third road and land on a point R3. While you’re standing on R3, you see the third road in its continuity. Nothing seems broken. But if you see these three points – R1, R2, and R3 – together, you realise that they are not linked with each other. You find it absurd because there is no crossroad linking R1, R2 and R3. This is what happens when you are hopping from one scene to another in the dream world.