Excerpts From

SCIENCE AND U.G.

AN EXPOSITION OF THE SCIENTIFIC BASIS OF U.G.'S PHILOSOPHY By Dr. O. S. e!!y "##$

INT ODUCTION %y E&co'&ter ()t* + %+& C+,,e! U.G.

It so happened one day that I visited my nephew, K. Rajasekhar, at his residence. He is an old admirer of U.G. and is presently busy writin a detailed bio raphy of U.G. In his house I saw a photo raph of U.G. He looked different in it than any other man I had seen before. I cannot e!plain why I liked that face. "aybe it indicated his state of happiness. I asked my nephew and found out that the picture was of U.G. Krishnamurti who is said to have conceived a new philosophy described by some as nihilism. I for ot about the face in course of time. #ut whenever I went to my nephew$s house the only thin that drew my attention was the face of U.G. in the photo raph. I made further in%uiries with my nephew about U.G. and learned that he was a uni%ue man talkin about the catharsis of the cultural and spiritual herita e of man. Is he a spiritual man& "y nephew$s answer was, 'He is what each person feels about him.' (hen I for ot about him a ain and his ima e faded in my memory. )or a while I was deeply immersed in my day*to*day stru le for survival. #ut now and then his face has been hauntin me. +m I obsessed& I$d better et busy usin my talents to make enou h money to help me and my family survive. ,hy do I have such an obsession& (here is no rational e!planation. )ive years have passed by in this turbulent life. I encountered another photo raph of U.G. when I visited an industrialist in "adras, "r. "alladi Krishnamurti. It looks like I run into him wherever I o. ,hat is it that is so captivatin about that face, etchin itself in my memory& "r. Krishnamurti, one of the entlest human bein s I have encountered in this chaotic modern world, informed me that U.G. comes and stays with him for a day or two at a time. I thou ht of how fortunate he was to have an association with such a uni%ue man. I e!pressed a desire to meet him. In -ovember, .//0, "r. Krishnamurti, true to his word, informed me over the phone that U.G. was comin to "adras on his way to +ustralia, and su ested that I should meet him there. In spite of my stron ur e to see him, I could not make the trip to "adras because of some problems I had been e!periencin . (his was perhaps meant to be so. I was sorry I missed the chance, since U.G. visits India only once in a year. I reconciled myself to my ill luck. In "arch, .//1, I was told by "r. Krishnamurti that U.G. was likely to visit Hyderabad. I was in ecstasy. (he uest house of the "alladi 2ompany in #anjara Hills was selected to house U.G. 3oon the place was furnished to meet the needs of U.G. and his visitors. "y son 3ai 3rinivas Reddy worked overtime for three days to et the house ready and make it look spick and span. #ut it had no telephone. 4ater U.G. remarked on this sayin that it was a blessin in dis uise for him. I went to receive U.G. who arrived with "r. #rahmachari and "rs. 3u una. "y son 3rinivas was drivin us from the airport. I was deeply touched by the serenity of U.G.$s face that haunted me for years, and my senses became numb. He is not like other spiritual leaders who are full of pomp and vul ar affluence. His presence made a deep impression on my mind. I could not resist the temptation of firin the first salvo. I asked, '+re you irrational or unrational&' "r. #rahmachari replied that he was unrational. (hat was how I had the ood fortune of meetin this uni%ue man. I felt as if whatever I had lost all these decades of my life had come back to me now. 5!cept for my pension, I did not make %uite enou h money to survive in my retirement. #ut my mind became unruffled. I was happy that I met a jewel amon men. (hat feelin remained with me durin the followin si! days I was with him. I spent at least .6 hours each day with him. +t the same time, I studied the basics of his philosophy. I also participated in discussions with him. I felt that he was talkin all in 'reverse ear' when he was brushin aside reli ion and spirituality. I could not reconcile myself with his ideas, as the conservatism deeply entrenched in me rose. I would arrive at U.G.$s place at 1 o$clock in the mornin and tape all our discussions. 7eople from all walks of life ** university professors, businessmen, lawyers, doctors, and housewives ** came to see and hear him. (here was no prior appointment. (here were only conversations or discussions8 no discourses or lectures. I transcribed the recorded conversations and prepared more %uestions to clear any doubts lin erin in my mind, such as

whether he was natural or just a sycophant in a different arb. +fter five days of listenin to him and di estin his philosophy from his books, I found that this man is an e!traordinary piece in evolution and what he says has a stron scientific basis. 9ou cannot brush him aside. He may appear unrational to you, but what he says has a deep meanin . :n the 3hivarathri day ;"arch .<, .//1=, I was sittin there observin him. He has lon ears. I never met a man with four*inch lon ears. ;,e are told that the #uddha had such ears.= (hat e!plains why he covers his ears with lon hair. +round 0 :$clock in the afternoon that day, I observed a chan e in him. I looked into his eyes. (hey looked fierce and scary. I felt as if I was lookin at a cobra. 3uddenly I blurted, '9ou have cobra*like eyes.' He lau hed. Immediately I e!pressed my apolo y for such an uncivili>ed remark. "y remark did not bother him. '"r. Reddy, don$t feel bad. I am what I am,' he said. +round ? :$clock, crowds athered increasin ly and I was feelin a little uneasy. I wanted to et him out of the millin crowd. #ut who am I to do so& ,ho ave me the mandate to take char e of him& I know he comes into the kitchen to take his 'cream with coffee'. ;He does not eat much e!cept rice flakes and cream. I wonder how this man survives with such little food@= 4uckily he came out and I asked him why the blood vessels on both sides of his neck were en or ed. :ne could clearly notice them. He said they ot so on full moon days and also on the 3hivarathri day. I left him at AB0< p.m. hopin to see him at three : $clock in the ne!t mornin . Cue to a transportation problem I could not et there even by ? a.m. #y that time somethin e!traordinary had happened. I did not see this myself, but heard it from others who had seen itB he was sittin in Padmasana and swayin like a cobra without any movement at the base of his spine. U.G. oes to bed at midni ht and takes catnaps. He sleeps in a coiled fashion like a cobra. (he ne!t day we drove to the hilly parts of Dubilee Hills. :n the way he said that he felt that a spot on his forehead was activated. He said that it could be the pineal land in his brain. Unfortunately as I was sittin in the front seat of the car I could not observe him well. U.G. and "r. #rahmachari were in the rear seat. I am already used to observin him closely, noticin his movements, postures, and so on. 3oon the partin day arrived. U.G. was leavin for #an alore. ,e all athered at the airport. +s he was biddin oodbye I could not contain my emotions. ',ho is this man to make me suffer so much& ,hy am I to re ret the departure of this man whom I have never met in all the E? years of my life& ,hat is my weakness&' I went to the side, wiped my tears, came back and bade him farewell. "y mind was in a turmoil. I came home and rested for a few hours. I contacted U.G. in #an alore over the phone. He promptly answered. I told him in a sin le sentence, 'U.G., I am deeply rateful to you.' He asked me, ',hat for& ,hat have I done for you&' I said, '9es, you have. 9ou have created a turbulence in my mind and a lon in to be with you. (his feelin of separation is killin me.' U.G. replied, ')or et it. 9ou are a scientist, and you should not have sentiments.' #ut we are what we are. It is difficult to remove him from my mind. It so happened that I was to o to "ysore soon after, and I told U.G. that I would be in #an alore that (hursday. He said at the airport before he left, 'I$ll see you in #an alore.' I did not take his words seriously at that time because he had finali>ed his itinerary of oin to 9ercaud on that ,ednesday with his dau hter Usha and "ajor Cakshinamurti. 2ontrary to my e!pectations, he indeed cancelled the trip and waited for me in #an alore till (hursday when I spent seven hours with him. ,hen I entered "r. 2handrasekhar$s house, U.G. stood up alon with several others and welcomed me. ',e have been waitin for you for such a lon time. ,hy are you so late&' U.G. said. (hat a ressive courtesy drenched me in a fit of emotion which I tried to contain. ',hy am I attracted to this man& ,hat is the connection&' I was with U.G. till ? p.m. and left for "ysore. (hese encounters with U.G. prompted me to write what all I have understood from my discussions with him and from my readin of his books. ,hat I present here is just my personal viewpoint. I am not a sycophant nor am a disciple of U.G. (he %uestion I like to ask is how scientific U.G. is. I am interested in discoverin if there is any scientific basis for U.G.$s philosophy.

FFFFFFFFFF $. THE INFLUENCE OF EN-I ON%ENT

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(he uni%ueness of a person lies in the enes which are inherited from one$s fat her and mother under natural circumstances. (he clickin of enes makes a person a enius in a rare event. + certain type of enetic endowment just happened in U.G. but not in others. ,e impose on a child ri ht from its birth a series of do mas, superstitions, reli ious rituals, lan ua e, behavior, and a framework of morals. +ll this can be described as the superstructure. (hus the developin child is subjected to a series of conditioned responses that finally form part of his thou ht system called knowled e. 3uch knowled e is stored in us as memory. 4iberalism, God, ecstasy, and bliss are all man*made, man*created insulated shields to pressure and perpetuate the e o and the dominance of man. "ankind has been submitted to millennia of these conditioned responses, thus fi!in the frame of the human mind. +s a conse%uence of this, contrary to animals, man ot isolated from nature completely. If man had functioned as an animal in nature, in tune with it, his sensory system should have been in tune with nature. (he fi!ations of mind are the mali nancy of mankind. (he enetic endowment of man cannot fully blossom unless the e!ternal and artificial encasement is broken. Cespite their enetic back round, human bein s are unable to blossom because of their past. (he natural e!pression of man is hampered by his conditionin and by the culture of his ancestors. If man had been left to operate or e!press in accordance with his potential and in tune with nature, we would have achieved peace and tran%uility. Unless he is liberated from this mali nant historical mental frame, there is no chance for his survival. His selfish enes will create problems.

FFFFFFFF .. THE SENSO Y SYSTE% AND NATU AL HYTH%S .....

(he remarkable thin about life is not that it e!ists in such a variety of forms but that so many forms maintain the basic shape and inte rity for so lon , despite the multitudinous environmental forces tendin to disrupt them. +n elementary lance at evolution indicates anatomical, physiolo ical, and biochemical linka e. +t the molecular level we see a common chemical thread of life. (he C-+ with its four nucleotides assembles all the 6< amino acids. (he codin linka e and the codes are similar in all life systems. (hus all livin systems are similar in their basic structure, lan ua e and function. (hat is to say that all life is related to other life, whether it is animal, human or plant. Unity in diversity is the essential feature of nature. ',hat delusion and what sorrow can there be for that wise man who reali>es the unity of all e!istence by perceivin all bein s as his own self&' "odern science of enetics has confirmed the above truth.

FFFFFFFF U.G.'S -IE(S AND THEI SCIENTIFIC BASIS UNFOLDED

In the followin chapters I have selected some of U.G.$s statements and attempted to provide their scientific basis.

FFFFFFFF ). THE UNI/UENESS OF %AN "Each individual by virtue of his genetic structure is unparalleled, unprecedented, and unrepeatable." --U.G.
+ll human bein s have fundamentally the same anatomical structure ;which is in no way different from that of mammals like do s or pi s=, operate throu h the same biochemical and physiolo ical processes, and are driven by similar biolo ical ur es. 9et, no two human bein s are alike. ,hat is more important is that the individuality of a person livin now is entirely different from anyone who has ever lived before in the past or will live in the future. 5ach person is uni%ue, unprecedented, unrepeatable, and unparalleled. 5ach is a uni%ue enetic print out. #ut sometimes, in one in a million, thin s click in such a fashion that the individual becomes an outstandin one. 4eonardo da Ginci, the reat scholar, painter, philosopher * *all rolled into one, the creative enius, was the so*called ille itimate son of a half*witted woman who spent a ni ht with an itinerant soldier at a wayside inn. (hat clickin of enes is a rare event. (he biolo ical mechanisms throu h which each person develops his own

behavioral sin ularity are twofoldB his enetic endowment and his evolutionary past. 3ome of these mechanisms have their roots deep in the evolutionary past of the human enes which human bein s have in common with other or anisms and which have similar effects on the human species. :ther mechanisms are derived from the peculiarities of human enetic endowment. 5ach individual with his predetermined enetic endowment responds differently to his environment, since each is uni%ue by virtue of his enes. (here is a uni%ueness in each of us. Unfortunately society and polity do not accept this disparateness and club us all into one. 5ach of us has a different potential that has to be e!pressed and reali>ed in a uni%ue way. In an attempt to establish the e%uality amon men we have suppressed individual peculiarities which are most useful. )or, happiness depends on one$s bein e!actly fitted to nature$s own work. (here are many varied tasks in a modern nation. Human types, instead of bein standardi>ed, should be diversified , and their cultural differences maintained and e!a erated by different modes of education and life habits. 5ach type will find its place. "odern society has refused to reco ni>e the dissimilant of the human bein and crowded him into four classes ** the rich, the politician, the farmer, and the middle class. (he clerk, the police man, the teacher, the shop*keeper, or the overnment employee, and all others, have the same standard of livin as the rest of the middle class. 3uch ill*cate ori>ed types are banded to ether accordin to their financial position and not accordin to their individual characteristics. :bviously they have nothin in common. (he best of those people who could develop their potentialities are atrophied by the narrowness of their life. In order to promote human pro ress it is not enou h to hire architects, to buy bricks and steel, and to build schools, or establish innumerable universities, laboratories, libraries, and temples. It is far more important to provide those who devote themselves to the thin s of the mind with the means of developin their personalities accordin to their innate constitutions. (he brutal materialism of our modern civili>ation is not only opposed to the soarin of intelli ence but it also critici>es the nonaffluent entle weak who look for other thin s than money and whose ability does not withstand the stru le of life. 5very individual is uni%ue since everyone is a enetic print out. #ut amon these uni%ue ones there appear to be some e!ceptional people who claim transformation. )irst of all, transformation is a false claim. 3econdly, you cannot study one yo i or meditator and apply what is true of him to everyone. It is, of course, necessary to study man. He has to understand himself first. Understandin oneself demands not only an accumulation of data but a %uantum jump. (he 5insteinian world became different from the -ewtonian world. -ature attempts to create uni%ue entities. -ature does not use models. + uni%ue individual like 4eonardo da Ginci was of no use to nature and was thrown off the evolutionary process, and this specimen is unable to reproduce itself. #y usin the models of Desus, #uddha, Rama or Krishna we have destroyed the possibility of nature throwin out uni%ue individuals. (hose that recommend these people for et nature$s uni%ueness and put everyone on the wron track. It$s like the blind leadin the blind. 3ociety is interested in maintainin the status %uo and has provided models for us to follow. 9ou want to be a saint, savior or a revolutionary, but it is an impossibility. (hrowin up of the uni%ueness provided by nature is the bloomin of individual uni%ueness. It happens once in a way that a person frees himself from the burden of his entire past. :ne has to be in a primordial and primeval state without primitiveness. If we drop the fictitious model of a saint, we are left with natural biolo ical arran ements. 5ach cell in the body knows itself. 2ells cooperate with each other, not out of love and compassion, but from the terror of self*annihilation. (hey need to cooperate in order to survive. 2an everyone bloom by the flowerin of individuality& -o, it is impossible8 only isolated individuals can. 7erhaps enetic en ineerin can be used to modify the static enetic state and modify enetic destiny.

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))). THE INNATE INTELLIGENCE OF THE BODY

(he problem with man is that he has been subju ated by the thou ht culture which has an immense hold on him and which has created the notion of the self in him. (his precludes the livin or anism$s interactin with nature. (hat is to say that the self has separated man from nature. (hus man with his self*centeredness leads a duplicate life as a hypocrite, leadin himself eventually to destruction. U.G. says that the innate natural intelli ence of the or anism is fantastic. (he ac%uired intelli ence is no match to it. )or e!ample, the body$s defense mechanism lies in its immune system. In fact, the best or ani>ed system in the body is the immune system that functions without our intervention. (he immune system has nothin to do with the intellect. It does not work at your will and pleasure. It acts spontaneously to respond to a challen e. It is innovative and it operates in a clearly defined fashion.

FFFFFFFFFF 0. %ANIFESTATION OF O DE AND DISO DE IN NATU E "Order and disorder occur simultaneously in nature." 11 U.G.
5instein$s eneral theory of relativity has proved, from the verification of the perihelion of "ercury, the bendin of li ht due to ravitational effects, red shift, and the phenomenon of black holes. +s will be e!plained below, black holes and ravity are manifestations of order and disorder in the universe. #lack holes contain dense matter with an enormous ravity. (hey attract hydro en atoms, cosmic particles, and everythin close to them. 3ince any char ed acceleratin particle creates an electroma netic radiation, the black hole emits an enormous amount of electroma netic radiation. + black hole is an area of space which appears absolutely black, as the ravitation in it is so intense that not even li ht can escape throu h it. #lack holes are believed to be a product of stellar evolution. 3tars do not burn indefinitely. (hey evolve throu h a life cycle which be ins with hydro en as and ends sometimes with very dense rotatin burned out stars. #lack holes may be a few miles in diameter and yet may contain the entire mass of a star three times lar er than the sun. 3uch a dense mass produces a ravitational field stron enou h to pull everythin inside the field and not allowin anythin to escape. +nythin within the ravitational field is %uickly pulled toward it. :nce past the event hori>on it can never return. It is the event hori>on which constitutes the essential feature of the black hole. ,hat happens to an object that passes throu h an event hori>on is even more fantastic. If the black whole is not rotatin , the object is pulled towards the center to a point called Hsin ularity$, and it will be s%uee>ed out of e!istence. (he state is called H>ero volume state$ where all the laws of physics break down. (ime and space disappear. It is speculation that all that is sucked in is spilled out a ain on the other side of the black hole ** the other side bein another universe. If the black hole, on the other hand, is rotatin , the object sucked into the event hori>on could miss the black hole$s sin ularity ;which is shaped like a rin in the rotation black hole= and escape into another time and another place in the universe ;throu h Hworm holes$= or into another universe ;5instein Rosen brid es=. In this sense rotatin black holes are sometimes considered as ultimate time machines. :ne seriously considered possibility is that whatever disappeared in a black hole reappears somewhere else. (here is a possibility that there are black holes in other universes which are suckin matter from those universes and lettin it out into our universe. (here are objects in our universe which are reverse of black holes. (hese are called white holes or %uasi*stellar radio sources, or %uasars, for short. Iuasars are e!traordinarily intense ener y sources. "ost of them have a diameter much lon er than our solar system and yet they emit more ener y than an entire ala!y of over .?< billion stars. +stronomers believe that %uasars are the most distant objects ever detected8 yet their incredible bri htness allows us to see them clearly. (he relationship between black holes and %uasars is purely speculative and mind bo lin . +s I mentioned above, some physicists believe that black holes suck matter from one universe and pump it into another universe or into another part and time of the same universe. (hus the output side of a black hole is a %uasar. If

the speculation is correct, then the matter in our universe is bein sucked into its many black holes, only to reappear in other universes, while matter in the other universes is bein pumped into our universe, which is a ain bein sucked throu h black holes into other universes. (his is a process that oes on and on feedin on itself, another be innin less and endless process. (hus order and disorder occur simultaneously in nature. (he matter in the universe is destroyed and simultaneously recreated by the two process of black holes and %uasars respectively. #lack holes represent disorder and %uasars represent order. :ne of the most profound by*products of the eneral theory of relativity is the discovery that ravity, which is considered to be a real and independently e!istin thin , is only our mental creation. (here is no such thin in the real world. (he planets do not orbit around the sun because the sun e!erts some invisible ravitational force on them. (hey follow their paths that they do because these paths are the easiest ways for them to traverse the terrain of space*time continuum in which they find themselves. (here is no such thin as the real world. )rom one frame of reference black holes and event hori>ons make sense. )rom another frame of reference absolute non*motion makes sense. ,e call somethin nonsense if it does not a ree with a set of carefully constructed edifices. ,hat appears as nonsense from one frame may appear as sense from another frame, and vice versa. 4ike measurements of space and time the concept of nonsense ;itself a si n of measurement= is relative. +part from order and disorder in the universe, we have order and disorder manifestin on our planet. (he second law of thermodynamics states that everythin tends to become more and more disorderly until the final and natural state of thin s is a completely random distribution of matter. (hus, any kind of order, even the arran ement of atoms in a molecule, is unnatural and happens only by chance, and it eventually encounters the reverse trend. (hese events are statistically unlikely, and the further combination of molecules into anythin as hi hly or ani>ed as livin or anisms is improbable. (hus life is a rare and unreasonable thin . Its continuation depends upon the maintenance of an unstable situation. It is somethin like an auto;rickshaw= that is made roadworthy by bein fitted with an endless supply of spare parts.

%+tter1E&er2y3 "There is chaos beneath the order of matter." 11 U.G.

If we take a piece of wood and look at it under the microscope, we would see fibers consistin of patterns of cells. 2ells under ma nification are seen as patterns of molecules. "olecules under hi h ma nification are seen as patterns of atoms, and atoms have turned out to be patterns of subatomic particles. In other words, matter is a series of patterns out of focus. (he search for the ultimate stuff of the universe ends with the discovery that there is not any. If there is any ultimate stuff of the universe, it is pure ener y. (here is no ravity but only motion. (here is no time, but only an inseparable space*time continuum which contains mass and ener y. "ass is ener y. Hence the ultimate stuff of the universe is ener y. +t the subatomic level these subatomic particles are not made of ener y, but they are themselves ener y. (hus ener y interacts with ener y. (he dancer and the dance are one and the same. +ccordin to physics, the world is fundamentally a dancin ener y, ener y that is everywhere and incessantly assumin first this form and then the other form. ,hat we call matter ;particles= is constantly created, annihilated, and created a ain. (his is due to particle interaction. It happens spontaneously out of nowhere. (hen suddenly there is 'somethin ', and then that somethin chan es into somethin else before vanishin . In other words, in physics we do not see any distinction between 'empty' as in empty space and 'not empty', or between somethin and 'not somethin '. (he world of particle physics is a world of sparklin ener y dancin for ever in the form of particles, as they twinkle in and out of e!istence, collide, transmute, and disappear a ain. (hus matter at the fundamental level ;in particle physics= is a picture of chaos beneath order. +t that level there is a confusion of continual creation, annihilation,

and transformation. +bove this confusion, limitin the forms that it can take, are a set of conservation laws. (hey do not specify what must happen, as ordinary laws of physics do8 rather, they specify what cannot happen. (hey are permissive laws. +t the subatomic level, absolutely everythin that is not forbidden by the conservation laws actually happens. 4ife draws its components from the environment. )rom the vast mass of chaotic probability flowin by it e!tracts only distinctive improbabilities, the little bits of order amon the eneral confusion. It uses some of these as a source of ener y which is obtained by a destructive process called di estion. )rom others it ets the information needed to ensure its survival. (his is the hardest part ** e!tractin order from disorder, distin uishin those aspects of the environment that carry usual information from those which simply contribute to the over* all process of decay. 4ife mana es to do this by a splendid sense of the incon ruous. 4ife also protects itself from the ceaseless bombardment of millions of conflictin si nals like sound waves and electroma netic waves by usin sense or ans, lettin in only a limited ran e of fre%uencies. 4ife systems select information from their surroundin s, process it accordin to a pro ram that entails survival, and supply an output order. (he cosmos itself is a patternless jumble of random and disorderly events. 4ife makes patterns out of patternless disorder.

FFFFFFFFFFF 0))). OU (EA4NESSES /'est 5or Go!3

(he %uest for God has become a reat obsession despite the impossibility to attain such a oal. #ut we still hope to seek pleasure without the accompaniment of pain. ,e know this is an impossibility. 9et we would like to know what that state is. (hat is to say, the mind acts as a destructive force to try to achieve what cannot be achieved. "an has come to believe that there is what is called liberation described as moksha, liberation of the soul, God, and the like, a state of permanent bliss, a state that cannot e!ist in nature under natural laws. In nature there is nothin like permanency. "atter is continually destroyed and made. 5ven the subatomic particles like protons, neutrons, and electrons have only half life. (hus nothin is permanent in nature. 5verythin chan es. "atter cannot be in a permanent state. It has to chan e. ,hen this is the case with physical systems, the life systems that are built upon natural laws operate also on the same basis. 4ife cannot e!ist violatin natural laws. ,hen permanence cannot e!ist in nature permanent bliss is automatically ruled out. 3cientifically it is untenable. (he laws of physics and chemistry are the laws of our universe. (heir universality is un%uestionable. 9et man has come to be possessed by a desire to e!perience that presumed state of permanent happiness. (he promises of odmen to teach how to attain the unreali>able state of permanent bliss is only an empty rhetoric.

)x. THE GENETIC DEG ADATION OF %ODE N SOCIETY "We are Robots." 11 U.G.
"emory is stored in the brain in a chemical form. (he whole human body functions as a stimulus*response system. ,hat there is is only a response to a stimulus. If the response is not translated, then the situation is analo ous to transferrin information from one floppy disc to another. (here is no link up here. 5ach is an independent frame. (ranslatin sensory perceptions into ima es is the cultural input. ,hen I do not look at you how can I create an ima e of yours& (he creation of ima es born out of ima ination is mostly culturally induced. (he brain translates the sensory perceptions into the framework of memory. "emory is not a constant factor. ,hen li ht falls on the retina creatin an ima e, the sensory impulses are carried throu h the optic nerve to the brain that re*creates the ima e by memory. 3uppose the brain does not translate the frame of the object fallin on the retina, there is no way to perceive the object. +s U.G. e!plains it, the movie camera captures the movement of a hand in frames. (o see this movement we need a projector. 3ound is also recorded similarly. (he sound is ./ frames below the correspondin picture frame. (hus there is a ap of

./& frames between the picture and the sound. (hou ht is e!actly like that. It is slow. #y the time it comes and captures the object within its framework, your eyes have moved away somewhere else, and the object is completely wiped out, i.e., erased from the brain. (elevision is a ood e!ample. (here is no picture on the screen at all. ,hat we really see is a collection of dots in frames. (here is an illusion that somebody is lookin at it. It is the neurons that put the dots and create a picture. 2an we teach each individual a uni%ue life path& (he uni%ueness of each individual cannot be e!pressed due to the stran lehold of the e!perience of others, as others$ e!periences have an effect on the person. (here is no way to e!perience a feelin without knowled e. Happiness, for instance, can only be e!perienced, but not e!pressed. ,hen you say you are happy you capture the sensation within the framework of knowled e. +wareness is an inte ral part of the activities of all life systems. #ut you cannot use it as an instrument to brin about chan e.

..... FFFFFFFF x. THE PHYSICS AND BIOLOGY OF ENLIGHTEN%ENT

,hat does physics have in common with enli htenment& 7hysics apparently belon s to the e!ternal world of physical phenomena and enli htenment to the internal world of perceptions. + closer e!amination, however, reveals that physics and enli htenment are not so disconnected as we mi ht think. )irst, there is the fact that only throu h our perceptions can we observe physical phenomena. In addition to this obvious brid e, there are other intrinsic similarities. 5nli htenment entails castin off the bonds of concept ;'veils of i norance'= in order to perceive directly the ine!pressible nature of undifferentiated reality. 'Undifferentiated reality' is the same reality that we are part of now, as always have been and will be. (he difference is that we do not look at it the same way as an enli htened bein does. +s everyone knows, words only represent ;re*present= somethin other than themselves. (hey are not real thin s. (hey are only symbols. +ccordin to the philosophy of enli htenment, everythin is a symbol. (he reality of symbols, however, is an illusory reality. -onetheless, it is the one in which we live. +lthou h undifferentiated reality is ine!pressible, we can talk around it usin more symbols. (he physical world as it appears to the unenli htened consists of many separate parts. (hese parts, however, are not really separate. +ccordin to mystics from around the world, each moment of enli htenment ; raceJinsi htJsamadhi= reveals that everythin ** all the separate parts of the universe ** is a manifestation of the same whole. (here is only one reality. It is whole and unified. It is one. 5nli htenment is a state of bein ;Heisenber , ./?K=. 4ike any state of bein it is indescribable. It is a common misconception ;literally= to mistake the description of a state of bein for the state itself. )or e!ample, try to describe happiness. It is impossible to do that. ,e can talk around it, we can describe the perspectives and actions that usually accompany the state of happiness, but we cannot describe happiness itself. Happiness and the description of happiness are two different thin s. Happiness e!ists in the realm of direct e!perience. It is the intimate perception of emotions and sensations which, indescribable in themselves, constitute the state of happiness. + state of bein is an e!perience. + description of a state of bein is a symbol. 3ymbols and e!perience do not follow the same rules. (his reali>ation that symbols and e!perience do not follow the same rules has been brou ht to the science of physics by the formidable %uantum lo ic. (he possibility that separate parts of the universe like you or any other thin are connected in ways which both our common e!perience and laws of physics belie has forced its way into physics under #ell$s theorem. 4aser fusion research and the hunt for %uarks are paradi ms of physics. + paradi m is an established thou ht, a framework. Iuantum lo ic calls us back from the realm of symbols to the realm of e!perience. (he second #ell$s theorem

tells us that there is no such thin as separate parts. +ll the parts of the universe are connected in an intimate fashion, as has been claimed by mystics. (he difference between e!perience and symbol is the difference between mythos and lo os. 4o os imitates but never replaces e!perience. It is a substitute for e!perience. 4o os is an artificial constitution of dead symbols which mimics e!perience on a one*to*one basis. 2lassical physical theorems are an e!ample of a one*to*one correspondence between theory and reality. 5instein ar ued that unless a physical theory has a one*to*one correspondence with phenomena it is not complete. In other words, every element of physical reality must have a counterpart in the physical theory. Iuantum theory does not postulate a one*to*one correspondence between theory and reality, as it cannot predict events, but only probabilities of events. If enli htenment is seen as the reali>ation of ultimate unity, then this is how #ell$s theorem amply proves it. #ut if enli htenment is taken as HI$ e!ist in Hall$ and Hall$ e!ists in Hme$ then the unity refers to life systems as the chemical thread of life ;C-+= and as the unifyin thread of all livin systems. +ll livin systems are characteri>ed by the common chemical thread of C-+ linkin all or anisms from primitive viruses to man. 4ife is similar in all bein s, whether it be a snake, a bird or a do . (hus a man could see his own life in all and all life in him. In this sense I am in all and all is in me. + vital aspect of the state of enli htenment is the e!perience of an all*pervadin unity. H(his$ and Hthat$ are no lon er separate entities. (hey are different forms of the same thin . 5verythin is a manifestation. It is not possible to answer the %uestion, '"anifestation of what&' because what is is beyond words, beyond concept, beyond form, beyond even space and time. 5verythin is a manifestation of that which is. '(hat which is' ** beyond these words lies the e!perience, the e!perience of that which is. 5verythin is that which is. ,e are part of that which is. In fact, accordin to the discovery of #ell in ./E? formulated in what is called the #ell$s theorem, at a deep and fundamental level, the separate parts of the universe are connected in an intimate and immediate way.

THE BIOLOGY OF ENLIGHTEN%ENT3

+re there landular chan es that accompany the dyin process ;as in the case of U.G.$s 2alamity=& Cr. 7aul 4ynn in the U.3. stresses the way the thymus land functions. :ther lands, like the pineal and the pituitary, are also affected. (he thinkin consciousness of man is affected by propa anda, persuasion or dru s. "ystical enli htenment is differentB it is physiolo ical mutation where endocrine transformation reactin with the nervous system causes chan es. T*e E&!ocr)&e Orc*estr+3 (he anterior pituitary operates throu h the hypothalamus and the pineal land. It is the conductor of the endocrine orchestra with its tropic influence resultin in the release of several hormones from the thyroid, ovaries, testes, the adrenal land, and the like, throu h a feed back system.

THE THY%US
(his is an important lymphoid or an. It is well developed at birth, continues to row till the time of puberty, and atrophies thereafter. It controls lymphopoiesis and maintains an effective pool of circulatin lymphocytes competent to react with innumerable anti enic stimuli. It controls the level of development of peripheral lymphoid tissues. (he involution of the thymus is enhanced by the hypertrophy of the adrenal corte! and administration of cortisone or andro enic hormones. (he involution is delayed by castration and adrenalectomy. (hymic hyperplasia or tumors are often associated with myasthenia ravis characteri>ed by e!cessive fati ue of voluntary muscles. (he thymus influences the transmission of nerve impulses at neuro*muscular junctions. T*e P)&e+, G,+&! or Ep)p*ys)s Cere6r)3 In many reptiles ;snakes= the pineal land is represented by a double structure. (he anterior part ;para pineal or an= develops into the pineal or parietal eye. In humans the pineal body represents the persistent posterior landular part only. (he parietal eye disappears functionally. It plays a part in the development of onado*trophins throu h the hypothalamus, particularly in the period before se!ual maturity. (he amino acids

-*acetyl*?*metho!y tryptamine ;melatonin= and serotonin that are found in the land may have some action on se!ual maturity. (he effect of li ht, stress, temperature variation, and feedin on the reproduction cycle are mediated throu h this. T*e Hypot*+,+m's3 (he hypothalamus is part of the diencephalon formin the floor and the lateral wall of the third ventricle. It is the head an lion of the autonomic nervous system, and controls the metabolic activities in the body. It has an endocrine control over releasin (3H, +2(H, 3(H, 7R4, 4H, )3H, "+H by the anterior pituitary land. It has neural control over two hormones in the posterior pituitary, o!ytocin and vasopressin ;an anti*diuretic hormone=. (he anterior part of the hypothalamus mediates parasympathetic activity and the posterior part sympathetic activity. #ut these effects overlap. (he hypothalamus controls cardiovascular, respiratory, and alimentary functions ** three functions important for survival. It re ulates temperature, and food and water in*take, as it has centers for hun er, satiety, and thirst. (hrou h its controls over the anterior pituitary it controls ameto enesis, the reproductive cycle ;the uterus and the ovaries=, and the maturation and maintenance of secondary se!ual characteristics. (hrou h its connection with the limbic system it participates in the elementary drives associated with food ;hun er and thirst= and se!. It is a biolo ical clock. (he circadian rhythm of wakefulness and sleep is controlled by the reticular activatin system ;for wakefulness= and the hypno enic >ones ;for sleep= respectively. "any of the functions of the thalamus, the hypothalamus, and parts of the brain stem lesions of the anterior hypothalamus disturb the circadian rhythm. 5motions such as fear, ra e, aversion, and pleasure are centered in the hypothalamus limbic system and prefrontal corte!. 3ham ra e can be produced by the stimulation of caudal hypothalamus and eliminated by its destruction. 7ositive and ne ative reward centers have been shown to e!ist in the hypothalamus.

FFFF
2reation and destruction are simultaneous events. 3o also are the birth and death of thou ht. (here is no such thin as death. (he body chan es from one state into another as recyclin of matter. "atter is not born, but chan ed. It is not possible to e!perience one$s own death. ,hat we e!perience is the void or emptiness that occurs on the disappearance of someone$s dead body. In the Hnatural state$ the continuity of thou ht is absent. ,hat is present is a disjoined series of independent interactions. ,hat happens in the environment happens in us in that state. (here is no division. ,hen the e!ternally imposed armor is stripped we will find e!traordinary sensitivity of the sensory system that responds to the phases of the moon, the passa e of seasons, and the movements of the planets. (he recurrin death process in U.G. can be compared to the process of birth of a baby. (he body oes throu h a daily death process. (he way the newborn baby moves and articulates the body is an e!ample of a natural rhythm. In U.G. after the breath and heart beat come to the lowest ebb, his body be ins to come back to life. (he body warms up and be ins to move. 7ulse and metabolism pick up. (he present 9o a is perhaps a reversal of the process in operation in the natural state, and is born out of a misunderstandin . (he body has to die first before yo a asanas be in, not vice versa. (he whole process of dyin and renewal does not occur in U.G. by volition. His breathin responds to the physical environment, but is not under the influence of his thou ht.

FFFFFFFFFFF x). THOUGHT AS A SU -I-AL PHENO%ENON "The fundamental attributes of life are survival and reproduction." 11 U.G.
4ivin or anisms e!perience throu h the input of the sensory system. ,hen we touch a body, the idea that it is rou h or smooth is born out of ima ination and translation of this tactile sensin within the framework of our past e!perience. 3imilarly, when the bree>e touches our body we feel the bree>e. (his feelin is

thou ht. (he moment we separate ourselves from the bree>e, the sensory activity is translated within the framework of the knowled e that we already have. If there is no translation then there is no way of separatin the bree>e from ourselves and e!periencin it. It does not mean that we are the bree>e, but the feelin that it is bree>e is a part of the knowled e we already have. (hus all the knowled e that is in our brain computer is not a creator but a processor. (he brain only processes input information, analy>es, sorts and retrieves it. (here is no new e!perience, but the demand to e!perience repeatedly wears out the entire mechanism of memory for which it is not intended. (hen what is consciousness& 2onsciousness is memory. ,e become conscious of somethin throu h the help of the knowled e we have of it and that knowled e is stored in memory. (here is nothin like conscious or subconscious levels of consciousness. +wareness can never be separated from the activity of the brain. ,hen we see an object we think that reco nition and namin are different. (hey are both the same. :nce we separate them, we introduce duality. 3timulus*response is one unitary movement. (he moment we say we are aware, there is already division. "emory maintains its continuity throu h a constant demand for usin it. (hou ht has survived for millions of years, and it will have to maintain its continuity in order to survive. (hou hts come from outside of the or anism, in the sense that they ori inate due to outside influences. (he translation of sensory perceptions within the framework of our e!perience structure is thou ht. ,e are usin these thou hts to achieve a oal. :ur brain is a computer. Its searchin is thinkin . It is a mechanical process. (here is no thinker thinkin in this computer. Unfortunately we do not accept that thou ht is mechanical because that knocks down our feelin s. ,e are mechanical8 machines. ,e are e!traordinary machines, nevertheless, in no way different from computers with parallel computin . ,e are not just computers, but also somethin more comple!, somethin livin . ,e have vitality and carry life ener y like the electric ener y. ,hen sense perceptions reach the brain, if any information is available it is retrieved. ,hen the information is not available, we say we do not know. It is not that we do not know, but it just means that there is no information available in the memory banks. (he feelin of separateness from nature has brou ht the idea that everythin has been created for us8 and that is responsible for our destruction. (hou ht is destructive8 it is a self* protectin mechanism. (hat is to say, all that is born out of thou ht is destructive, irrespective of its nature, whether it be reli ious, scientific or political. (hinkin cannot help us solve human problems. ,e create problems since we cannot live without them. #ut we are not ready to accept that thou ht is our enemy, we do not know how to survive and function without thou hts. (here is no way to et over the fact that thou ht is a self*perpetuatin system. It controls, molds, and shapes ideas and actions. Ideas and actions are the same. +ll our actions are born out of ideas. :ur ideas are thou hts passed on from eneration to eneration. (hou ht is not an instrument that can be used to help us live a harmonious life. (hat is why all the ecolo ical or pollution problems have arisen, destroyin us with the destructive weapons we have unleashed. (he body has an enormous intelli ence to function in an inte rated manner, but we want to teach the body thin s for which it has no interest. #ut the body is not interested in thin s like enli htenment or permanent pleasure. (he basic objectives of life are to survive and to reproduce. #ut when we try to superimpose other oals on the body we create problems. 7ain is a symptom arisin , say, from a cut on the skin. 3uch pain is part of a healin process. (he body can take care of itself, healin itself without our intervention. #ut we interfere and take pain killers. (he body does heal on its own8 but the healin is not a result of our volition. ,hen we notice the phenomenon of death, we form a desire to survive beyond death. 3o naturally we create somethin beyond it. ,e replace one illusion with another illusion, because endin illusions is death. "an is not happy unless he has illusions. Illusions vanish only at his death. (he so*called value system is solely responsible for human misery and malady.

7/'est 5or H+pp)&ess73

(he %uest for happiness is a sensual activity. +ll our e!periences are limited to this area. (he human species at some sta e of evolution e!perienced self*consciousness which separated him from the rest of the species on the planet. (hen thou ht came into e!istence. (hou ht is a protective mechanism. It has helped us to be what we are today. It has helped us create hi h technolo y and make our life more comfortable. +lso, it made us discover laws of nature. (hou ht, however, is interested in its own survival. +nd for that reason, it is opposed fundamentally to the functionin of the or anism in a natural way. ,e are fed on the belief that there is what is called the mind, solely created for the purpose of continuin and maintainin the status %uo of the social order or condition to which man is e!posed. 3imultaneously it has created what is called individuality. (here is a conflict between the two ** the idea of the individual and the impossibility of functionin as an individual separate and distinct from man$s totality of thou hts and e!periences. (hou hts are not spontaneous or self* enerated. ,e use what we call thou ht to achieve our material or spiritual oals. (he latter we deem as hi her because of the conditionin by culture and because of its thou hts. +ll spiritual oals are material in their value. In the process of thinkin we created our separate identity and a separate mind. #ut actually if we want to e!perience anythin we have no way to e!perience it without the use of the knowled e that is passed on to us. Hence we can conclude that thou ht is memory. Is there a thou htless state& 3piritual teachers tell us that there is. 3o, whatever we e!perience in the process of achievin the oal of the thou htless state stren thens the very thin we are tryin to be free from, because the process implies further thou ht. (he cause*effect relationship is invented by thou ht. 5very event is an individual and independent event. ,e link up several events to create continuity. (he clock strikes .6 :$clock and the train reaches the station. (hese are separate and simultaneous events with no cause and effect connection. . U.G. says that thou h events are disconnected in themselves, they are connected by thou ht. 2ause*effect relationship does not e!ist even in nature. Hence there is no cause for the Hbi ban $ or for the creation of the universe or of life. (here is no be innin or end. It is in a perpetual state of flu!. "aintainin what is called our identity throu h the constant use of memory creates tremendous problems because such use involves enormous e!penditure of ener y and leaves us with no residual ener y to deal with the problems of everyday livin . Is there a way out to free ourselves from our identity& -o, that very thou ht of freein ourselves creates problems. (hou ht is essential for survival, but it cannot help us reach that oal. (he %uest for happiness is a myth because there is nothin like permanent happiness. (here are moments of happiness or unhappiness. #ut the demand to be in a permanent state of happiness is the enemy of the body. (he body is interested in maintainin its homeostasis due to the action of the sensory system, and also in maintainin the sensitivity of the nervous system that is essential for its survival. If we use the same instrument of thou ht to achieve the oal of permanent happiness, the sensitivity of the body is destroyed. Hence the body rejects all the states of permanent happiness and pleasure, because there is no pleasure without pain. 5ven the so*called hi hly e!citable se!ual pleasure is not without pain. (he body ets tired enormously. (hus thou ht is not intended to understand the si nificance of life or to achieve a spiritual oal, or to be used for the %uest of permanent pleasure. (hou ht influences the innate intelli ence of the body. It is thou ht that makes our life more miserable and makes us end up with psychosomatic diseases like hi h blood pressure and the various neurolo ical diseases of the modern a e. (hus thou ht is not conducive to the harmonious workin of our body because it only wants the perpetuation of pleasure without pain. (his is the only way for its continuation. (hou ht also is inimical to the body because it wants permanence. +nd the demand for permanence destroys the body$s sensitivity. (he body is not interested in permanent pleasure or pain. (he nervous system cannot handle permanent states of pleasure or pain. (hus the functionin of the body and the demands of thou ht are always in conflict and mutually opposed. (his situation

cannot be resolved by thou ht. )urther, thou hts will only add up and a ravate. ,e have to end this destructive interference of the self*perpetuatin mechanism of thou ht. ,e cannot, however, control thou ht. :ne usual way to control thou ht is by adoptin the Hrational approach$. (he rationalistic approach is based on cause*effect relationship. U.G. says that there is nothin like self*independence of the thou ht process. (here is no thinker but only thinkin . ,e think that there is a thinker, but actually there is none. (here is no way to know the thinker, if there is one. ,e only see the movement of thou hts. (hou ht is the movement of memory. U.G. also says that there is nothin like observation or understandin of thou ht because there is no subject or observer independent of thou ht. (he division between thou ht and an independent subject or observer is an illusion created by thou ht. (hus, awareness of one$s own thou ht process is not factual. U.G. says that the idea of a thou htless state has been e!ploited by many urus and od men for their own commercial a randi>ement. Gurus claim copyri ht while nature does not. U.G. claims that the thou htless state occurs when thou ht collapses. ,hat is left is the harmonious mode of function of the or anism where thou hts appear and disappear in accordance with a natural rhythm and in response to a challen e. (he body functions in a natural state freed from the morbid hold of thou ht. (hou ht per se is not the problem, but it is only its self*perpetuatin process that is dan erous. (he death of thou ht as a self* perpetuatin mechanism involves death, as in the case of U.G. ,as it a state of trance& "ystic e!amples like 3ri Ramakrishna and 3ri Ramana "aharshi e!ist in India. #ut wherever it happened and to whom it ever happened, it is uni%ue. In the case of U.G. the sensory system disappeared be innin with touch, then taste, smell, si ht, hearin , one each day for five days. (he order of the disappearance is strikin . (hese sense or ans went into dysfunction in the order of their development in the human fetus in the embryonic state. In other words, the chronolo y of disappearance is the chronolo y of development. (he state attained by U.G. is indescribable and has nothin to do with bliss, thou htless silence, and other business jar on. 4ater, all the senses became functional, workin independently. Hence, there was no connectin leadin to a build up of thou ht. (he senses were workin in their peak capacity free from disturbin influences8 but no omniscience. (he demand to know was absent. (here was physical tension and pain. ,henever the self*perpetuatin thou ht system collapses, ener y is released. (his state cannot be shared, since sharin presupposes a division between self and others. It also assumes that the knowled e he has is lackin in others. U.G. thinks that we are all on the same wave len th. (here is nothin to ive and nothin for others to take. (his idea runs counter to the traditional Hindu concept of guru-sishya parampara.. (hus the uru tradition becomes a hoa!, as the uru is the central pillar in the Indian spiritual tradition. -o one can ive you enli htenment. 9ou have to et it by yourself. If someone says he will show you the way, he is bein a mercenary. 5ach individual is uni%ue. He can have such an enli htenment, but it will be uni%ue to him. (o put all diverse e!periences into one frame is absurd. (here is no universal pattern or model. (hus, imitation of someone is useless. (he past spiritual leaders tried to create a model for others based on their own e!perience. (his is untenable, since every man is uni%ue, and his enli htenment has to be different. ,hen it is somethin that cannot be shared or transmitted to others, the whole system of uru collapses. Gurus transformed this spirituality into commercialism. (he so*called past masters like Rajneesh and "uktananda are the worst perpetrators of crime a ainst humanity, since they only advocated authoritarianism and se!ual abuse of female disciples. (hese are perverted minds with neurolo ical disorders. (hanks to U.G., he did not build a math or assembly of disciples or or ani>ations to preserve and perpetuate his teachin s or cult. He is totally a ainst the personality cult. (he reat misery of humans is brou ht about by the search for enli htenment or moksha ** a oal imposed by culture over millennia. (he physical, physiolo ical,

and mental tortures which people under o to attain this state are perverse. (he torture of the body by withholdin food causes such metabolic chan es that it may cause hallucinations which are mistaken as spiritual e!perience. Cesire stems from thou ht. (here is nothin like absence of desire for the livin bein . It is this desire for moksha that one has to be free from. U.G. does not see any distinction between material oals and spiritual oals. 3piritual oals are as self*centered as material oals. 3piritual oals are illusory and only e!tensions of material oals. If you think of God, it is only for your security that you do. )aith in God is a means to achieve material oals. It is just a delusion. (here is no delusion or fra mentation in U.G.$s philosophy. It is a monism based on physical and physiolo ical modes. -ature is a sin le unit and the body cannot be separated from the totality of nature. (his is a naturalistic principle and it is perfectly scientific. U.G. has e!plained his e!perience in neurobiolo ical terms devoid of reli ious, psycholo ical or mystical implications. (his is a new concept, the concept we see in nature ** a natural concept.

FFFFFFFF x)). THE %YTH OF THE %IND 11 4NO(LEDGE EDEFINED Knowled e is not mysterious nor is it abstract. It is just identification of an object. (he knowled e that we have stored in our memory created the object we e!perience. ,ithout the help of knowled e we cannot e!perience. (he act of knowin is the accumulation of memory and the subse%uent modification of it. There is only no!ledge in the brain. That is !hat you are. "ou cannot directly e#perience the !orld !ithout the help of no!ledge. There is no !orld beyond space and time. $t is the invention of the unholy minds of holy men. 11 U.G.
9ou cannot listen and think simultaneously. :nly one action is possible at a time. (he birth of thou ht itself is action. 9ou cannot look at thou ht. (hou ht creates a space between the thinker and the thou ht and then tells itself, 'I am lookin at my thou hts.' Is that possible& (hou ht brin s in another thou ht. ,e have been brainwashed over centuries by the holy men to control thou hts without thinkin . ,e would be reduced to the state of a corpse. (here is no %ualitative difference between thou hts. (here is no difference in your thou hts as, for e!ample, when you o to a temple. #ut you attach reat si nificance to visitin a temple. It is only prejudice that makes the difference. (hou ht can never capture the movement of life. (hou ht and life are like thunder and li htnin which occur simultaneously, but the sound of thunder reaches us later by virtue of its lower velocity., thus creatin the illusion that there are two events. (he natural physiolo ical sensations and perceptions can move with the flow of life. (here is no %uestion of capturin or containin the movement. +ctually consciousness is somethin we will never know. ,e become conscious only throu h memory and knowled e. (here is no such thin as lookin at somethin without the interference of knowled e. (o look you need space. (hou ht creates space. (hus space itself is a dimension which is the creation of thou ht. 4et us e!amineB the time*space ravitational force is not a force like any other force. It is a conse%uence of the fact that space*time is not flat as has previously been assumed, but curved because of the destruction of mass and ener y in it. (he ravitational field is represented by the curve of space*time. 3pace and time are dynamic %uantities. ,hen a body moves or a force acts on it, it affects the curvature of space*time. In turn, the structure of space*time affects the ways in which bodies move and forces act. -ormally we think of events which are measured in terms of the coordinates of space*time. #ut with 5instein$s eneral theory of relativity space* time is not just a frame of reference but is itself bein affected by everythin that happens in the universe. 5!perience in everyday life indicates that time flows in one direction, i.e., from past to future. ,hen we travel fast time slows down. 5verythin is relative, and space and time are ine!tricably linked. (ime is a function of the occurrence of events. 3pace and

time are a continuum, and it is impossible to draw a distinction between past, present, and future. In biolo ical terms the fourth dimension represents continuity. +n individual who is free from self*consciousness no lon er e!periences his own independent e!istence. It is the movement of thou ht that is takin you away from the natural state and creatin a division. 9ou can never e!perience ultimate reality. 5!periencin reality from moment to moment is also a thou ht*related state of mind. :ur search for happiness is prolon in our unhappiness. (he demand to be free from problems is the cause of all our problems. (hat pursuit itself is slavery. (he ur e for freedom and self*knowled e are connected. (he knowled e we have about freedom denies the very possibility of freedom. ,hen we stop lookin at ourselves with the knowled e we have, the demand to be free from the self drops away. (here is no stillness of mind. ,hat there is is the constant demand to be free. ,hy should you be free from memory& "emory is absolutely essential. (he problem is not havin memory but our tendency to use it to further our spiritual interests or as means to find happiness. (he attempt to be free from memory is withdrawin , and withdrawin is death. -ot knowin is a myth to us. ,hat there is is not knowin , but knowin prevents a state of freein yourself from the known. (he demand to be freed from the known creates a problem. Ideali>ation of a non*e!istent ideal person or state is that doom. (he reatest ideal that man has invented is the most imposin , perfect, and powerful God ** an invention of a fri htened mind. (he history of human thinkin has produced saints, teachers, and so on, but the idea of God is the most corrupt of all. "an$s already messed up life has been made worse by reli ion. (he sum total of knowled e is there in everyone. 9ou cannot separate e!perience from knowled e. 3imilarly enli htenment has no independent e!istence of its own apart from the knowled e we have about it. (here is no enli htenment at all. (he idea of enli htenment is tied with the desire to chan e. #ut there is nothin to chan e. (he attempt to chan e is just an attempt to eliminate one state and replace it with another. ,hat we are, how we are, and what we ou ht to be are linked by time. ,e are oin to be enli htened tomorrow@ ,e are always dealin with pairs of opposites ** happiness, unhappiness, freedom, no freedom, desire, no desire. + man who is not concerned with morality will not be interested in immorality. (he answer to selfishness lies in selfishness. 3imilarly, freedom from an er lies in an er. 3o also, freedom from reed lies in reed, not in non* reed. ,e have to accept the world as it is revealed to us by our sense or ans. #elief is like any other habit, an e!tension of the survival mechanism. ,hen you want to be free from belief, whatever you do or hope to do to be free from belief adds momentum to it. 9ou cannot control your thou ht, do what you may. (hou ht by itself or in itself is not dama in . It is only when you want to do somethin with it, such as tryin to achieve somethin unattainable, that you create a problem.

FFFFFFFF x))). ELIGION

(he only difference between the 5ast and the ,est is in respect of reli ions. 2hristianity did not produce such weird characters as Hinduism did. In India reli ion is an individual affair, each sellin its ma ic ware, thus eneratin a lot of variety. (his is the reli ious herita e. Hinduism is a combination and confusion of many thin s. (he actual word HHindu$ comes from a non*3anskrit word. (he invadin "oslems from the "iddle 5ast found the native Indians to have a dark comple!ion. 3o they named the natives$ reli ion as the reli ion of the H#lack Hindus$. 3cholars may not like this interpretation, but U.G. claims that it is correct and historical. +ccordin to him, Hinduism is not a reli ion. It is a street with a hundred shops, each claimin its wares as the best. )or e!ample, Rajneesh$s se! shop, D. Krishnamurti$s awareness shop, "aharshi "ahesh 9o i$s meditation ymnasium, and 3atya 3ai$s ma ic and mesmerism. (he durability of these products is %uestionable. (he teachin s of the reat founders

of reli ions and saviors of mankind have resulted only in violence which is perpetrated by their followers. 5very teacher talks peace, but his teachin resulted in violence in the end. Reli ious people do not want to lose their hold on people. It is their business, their livelihood. (hey are permanent parasites on people. (hey have reat taste for human blood like a man eater ** the taste of the man eater is so refined that he does not touch anythin else e!cept man@

FFFFFFF %O AL CODES OF CONDUCT

(he reli ious people preach us to practice moral codes of conduct such as enerosity, compassion, and love while they remain reedy and callous all the time. 2odes of conduct are set up by societies in their own interest. (here is no reli ious content in it. (he reli ious man puts the priest inside you, and society puts the police man outside. Reli ious people have to be i nored. +fter all, they have stakes in this business. :ur attempt to attain a permanent state of happiness and uninterrupted pleasure is only chokin the body, when we know full well that such a state cannot be reali>ed. (hat state may be romantic, reli ious, spiritual ** it makes no difference. :ur attempt to attain it only adds momentum to the false continuity, radically destroyin the chemistry of the body and precipitatin psychosomatic diseases like hypertension, diabetes mellitus, schi>ophrenia, neurosis, etc. ,hen a person is in a depressed state, his body falls asleep. It is nature$s way of handlin the situation. :r you are told to attain permanent or uninterrupted bliss. (hus, your ceaseless search will only destroy the sensitivity and intelli ence of the nervous system while radically disturbin the chemical balance. (his results in the precipitation of what are called psychosomatic diseases. (he body is not interested in happiness. (he body$s natural intelli ence is handlin the system well by processin with sensory inputs. (he reco nition of sensation involves ener y. +nd continued reco nition makes a dent on the ener y reserves. ,e try to increase pleasure and decrease pain, somethin which is opposed to natural laws. (he body is interested in survival and reproduction. (hou ht is essential for survival, since it determines action and reaction. +ll animals have survival thou hts, but in the case of man, thou ht is complicated by the additional factor called reco nition, which consists of superimposin somethin over the natural sensory functions. (he thou ht structure seeks continuity at all costs. If you o into deep sleep lon enou h, Hyou$ disappear. (he body oes throu h clinical death, and, in some cases, renews itself. +t that point the entire history of the individual located in the enetic structure of the body no lon er separates itself from life and the person falls into his own rhythm. (hat is to say, the enetic potentiality has been allowed to be e!pressed without his interference. (his enetic e!pression is innate. 3o lon as motivation e!ists there is self*centered activity. (he more you are en a ed in it, the more you become selfish. ,e will never be free from selfishness, thou h we are encoura ed by saints to be selfless. 3elflessness is an idea we use to protect ourselves in our selfishness. (he so*called selflessness does not e!ist, but e!ists only in the future ** tomorrow or the ne!t life. Dust as the limitation of the eye creates the illusion of a hori>on, selflessness is an illusion created by our thou ht. 3elfishness is in our enes. 3elflessness is a commodity sold by priests and moralists so they can become rich. (he search for happiness is in no way different from spiritual purification. +ll spiritual purification is unnatural. (hat is why we are eternally unhappy. (he search for happiness makes us unhappy. (hus spiritual and reli ious activities are basically selfish. +ll spiritual and reli ious e!positions should be challen ed not on the authority of holy books like the Gita or Upanishads, but on your own authority. + reat sa e like Gowdapada can speak of the Upanishads, but he is not here today8 so you do not look in them for solutions to your problems. Identify the problem and you will find that the problem is the solution. If anyone says there is a way out he is a dishonest man. He simply wants to market his product by convincin you of the superiority of his product over all others.

+nother fellow sells his own product. (hus it becomes a chase of your own shadow. 9et we cannot remain where we are. (hat is the problem. -ow the conclusion appears to be that the situation is hopeless. +nd this can create more hopelessness, because we do not want to be free from our fear, envy, jealousy, and selfishness. (hat is why the situation becomes hopeless. 3elfishness ets stren thened by the cultivation of selflessness. ,e have lost the desire to %uestion what others say. ,e have been subju ated by reli ious teachers not to ask but merely submit ourselves. 9ou have the full defensive armor with #rahmasutras as your bullet proof vest, Gita as your jacket and Gowdapada as your loves. -othin can penetrate you. (here are only a few saints and seers, but the rest are technocrats. -ow with the development of dru s, saints are dispensed with. 9ou can take a dru and control your thou hts.

Tr+&s)e&ce o5 L)5e3
:ur tradition tells us that life is transient. (radition means no chan e. (hus our life is a denial of the reality of chan e. ,e only speculate about death. 4ivin people do not bother about death. (he memory in you wants to know whether it will continue even after what it ima ines as death occurs. Ceath is the finality. (here is no solution without death. (he death of the individual is necessary for the survival of the species, since without death there is no turnover of enotypes to create variability on which natural selection acts for purposes of evolution. 9ou can only help yourself. -o outsider can help you. 9ou should ask yourselfB is there anythin that can be attained& (he physical wants are understandable. (he object of search is born out of our thou ht. )reedom e!ists not in findin answers but in the dissolvin of all %uestions. Unfortunately we are not interested in this. (hou ht control is not possible without becomin a neurotic. Dust as a well*fed man is not in search of food, a happy man is not interested in seekin happiness. 3o lon as you search for happiness, you are unhappy. 3ociety is so or ani>ed alon with limitations it places on all of us that we have to accept it as it is. (he real individual is he who is free from the accumulated tradition and knowled e of mankind. 3uch an individual, however, is a threat to society, just as U.G. is a threat for the e!istence of society. 9ou have a desire to chan e yourself and society. #ut you cannot chan e them. 9ou want to chan e the world, so that you can live happily, full of compassion for mankind. 3o lon as you desire a chan e in society, you remain discontent and want the world to be different. ,hen the inner demand to be different comes to an end, you are in harmony with the society, includin toleratin its brutalities, starvation, and poverty. +ll attempts to chan e the brutal society will only add to its momentum. Unless you are at peace with yourself, there cannot be any peace in the world. +s lon as your interests do not clash with others$ interests your relationship with them is perfect. ,e all demand happiness to be a permanent feature of our lives, which is impossible. In nature there is nothin like permanence at all. 5verythin is in a flu!. #ecause we cannot face impermanence in our relationships, sentiment, romance, and other dramatic emotions are created to ive the relationship a continuity. (herefore, we are always in conflict emotionally. 9ou need not impose any meanin on life. (he problem is that, instead of livin , we are obsessed with the %uestion of how we can live. 3ociety has created in us the need to do somethin to live better and nobler.

FFFFFFFF x)0. THE CONDITIONING OF THE %IND

,e have powerful instincts. (he conditioned mind cannot be deconditioned. Gurus propose the deconditionin of the mind. It is another sales immick. 2onditionin is intelli ence8 it is the ability to respond ade%uately to our environment. It is in no way related to our fantasies, ideations and mentations. U.G. discovered for himself that what has been fed to him about freedom and enli htenment is false.

$ do not loo upon the !orld as a separate thing as you do. The no!ledge about the !orld comes to me !hen there is a demand.

The natural state is one of un no!ing. $ do not no! that $ am a free man. There is no !ay to e#perience the reality of anything. $t is something that cannot be e#perienced by anybody. 11 U.G. Soc)ety )s + 8'&2,e3
3ociety is a jun le created by us. U.G.$s e!position takes you to the %uestions of untouchability in India, and sufferin and despair everywhere. (here is no future for man. +nythin that is born out of the division in man will eventually destroy mankind because of the inevitability of the war inside. (he so*called military war is an e!tension of what is oin on all the time inside of you. It occurs because of our search for peace. (he instructions we are usin in our attempts to be at peace with ourselves is war. (here is already peace in us. It needed not be sou ht. (he livin or anism functions in an e!tremely peaceful way. "an$s search for truth is born out of the same search for peace. He disturbs the peace in the body the moment he starts searchin for peace. ,hat keeps people to ether is terror, not love. "an$s instinct for survival is deep*rooted. (he terror of mutual e!tinction has a stron influence on man. #ut there may be no uarantee of his survival. -ow we have reached a hi her level in technolo y. #y neutron bombs we can not only annihilate man, but also the entire life on the planet. he day man felt self*consciousness, felt that he is superior to all the species on the planet, that day he laid the road for total self*destruction. Cestruction may not occur throu h man8 lack of resources, economic slavery, or poverty can also cause it. #ut man will take everythin with him when he destroys. (he ur e to become a master of the planet stems from reli ion which says that man is the center of the universe and that everythin in it is for him. (hat is why he has plundered the planet. (hou ht is born out of the divisive consciousness in man. Ultimately it will end up defeatin the very cause men are workin and dyin for. (he people around "other (heresa are capitali>in on her fame. +ll they are interested in now is money to carry on her work. ,hy should all these thin s be institutionali>ed& "ou corrupt the feeling of that immediate response -- !hich is not %ust a thought or petty emotion -- !hen you attempt to institutionali&e generosity and empathy. $t is the immediate response to the situation that counts. $nstitutionali&ation dulls the natural sensitivity.... The !orld does not o!e a living to me. $f $ !ish to en%oy the benefits of organi&ed society, $ have to contribute something. -- U.G. (hus in enjoyin its benefits we also contribute to the status %uo maintenance of its continuity. FFFF F(he fundamental features of a livin or anism are to survive and reproduce one like itself. 3urvival needs food. +fter satiation of hun er, reproduction plays a reater role. (alent is not necessary for reproduction but is essential for survival. (hus survival is linked to talent. (he end result of survival is reproduction. (here is nothin like mind or consciousness. (hou ht builds up an e!perience and creates a desire for ultimate happiness devoid of pain. (hus thou ht* derived self*centeredness maintains and perpetuates itself even at the cost of the destruction of the world. (his can also lead to self*destruction for the sake of even a silly idea, as witnessed in wars. #ut what is the way out& U.G. says there is none. #ecause of the repeated attempts you make to et rid of this thou ht bonda e, thou ht further perpetuates and stren thens itself, thus entrenchin itself more deeply. +ny attempt by way of meditation, spiritual purification, use of reli ion or social reform, or even by revolution of any kind, will only stren then the thou ht bonda e, thus stren thenin the self. ,e are, however, unable to et out of this self*slavery. #ut in some individuals, that too in a uni%ue individual like U.G., ;how many of them are there&= a chan e occurs, which he calls 'mutation' ;not in the enetic sense, but in a physiolo ical sense=, and the or anism becomes free from the bonda e to thou ht. ,hen it becomes free the or anism returns to its ori inal natural biolo ical condition. (hou ht then falls ;how&= into a natural rhythm in which the

activity of thou ht becomes limited to the iven situation. (his cannot be caused by your effort or volition. (he con enial condition for this chan e to happen is to remain effortless. (hou ht comes into action when the situation demands. #ut how& Unless you attain that chan e, it is not possible to e!perience the situation. ,e can see several analo ies. ,e sometimes do act spontaneously. ,e do not always think first, and then act. U.G. perhaps acts spontaneously without thou ht and that condition of his is sustained. (hen how to et the situation*oriented thou ht& In U.G. knowin and unknowin occur in the same frame simultaneously. He has nothin to know or understand, but at the same time he cannot communicate with us. How does he know that he is in a state of unknowin & ,e cannot understand that. U.G. says that you and I are not separate or different from each other, thou h we think we are. 3o it becomes impossible to prove or disprove some of his teachin s. His memory is tremendous and bafflin . He appears to live in a discontinuous state of memory. #ut how can we have that state& #eliefs are relative. U.G. employs one belief to combat another, and uses a third belief to combat the first, thus indicatin an inconsistency in his position.. +ccordin to U.G., the drivin force for human action is power, not rationality. Knowled e is power. It is technolo y that is the drivin force. (he rationalistic approach is based on faith in the ability of thou ht to transform the human condition. U.G. says that this is a misplaced faith, because thou ht is divisive and tries to perpetuate itself, thereby leadin us to destruction. Intuition, he claims, is refined thou ht, just as faith is without any foundation. 5verythin that is born out of thou ht is destructive and harmful one way or the other. U.G. says that the innate natural intelli ence of the or anism is the one we have to depend upon. (he ac%uired intelli ence is no match to it.

CO%%UNICATION OF EXPE IENCE3 "E#perience can never be translated." 11 U.G.

+ccordin to )inklestein, the lan ua e of mythos, a lan ua e which alludes to e!perience but does not attempt to replace it, is the true lan ua e of physics. (his is because not only the lan ua e we use to communicate our e!periences in daily life but also mathematics follow a certain set of rules ;as the rules in classical lo ic=. 5!perience is not bound by these rules. It follows a much more permissive set of rules ;vi>., %uantum lo ic=. Iuantum lo ic is more real. It is based not on the way we think of thin s but on the way we e!perience them. ,hen we try to describe an e!perience with classical lo ic ;the way we have been doin since we learned to write=, the lo ic imposes certain restrictions, and also introduces distortions. (hese restrictions are the set of rules in classical lo ic, where the rules are well defined and simple. Unfortunately, they do not correspond to e!perience. (he most important difference between classical lo ic and %uantum lo ic concerns the law of distributivity. (he distributive law which is the foundation of classical lo ic does not apply to %uantum lo ic. ;van -eumann, ./?? and van -eumann and #irkoff, ./0E=. (he above authors have demonstrated mathematically that it is impossible to describe e!perience with classical lo ic because the real world follows different rules. (he rules that e!perience follows constitute %uantum lo ic whereas the rules that symbols follow constitute classical lo ic. 7ure e!perience is never restricted merely to two possibilities. :ur conceptuali>ation of a iven situation may create an illusion that each problem has only two solutions8 but this illusion is caused by assumin that e!perience is bound by the same rules as symbols. In the world of symbols everythin is either this or that, but in the world of e!perience there are more alternatives available. 4et us take an e!ample. + jud e has to try his son in a court of law. (he law allows only two alternatives, vi>., a verdict of uilty or a verdict of not uilty. #ut for the jud e there is a third verdict possible, vi>., 'He is my son.' (he very fact that jud es are prohibited to try cases in which they have personal interest is a tacit admission that e!perience is not limited to the cate orical alternatives of uilty or not uilty. :nly in the reality of symbols the choice is clear.

(he reco nition of this %uality of e!perience is an inte ral part of %uantum lo ic. Gan -eumann$s discovery that our thou ht processes ;which occur in the realm of symbols= project illusory restrictions on to the real world is essentially the same discovery that led 5instein to formulate the eneral theory of relativity. 5instein disproved the universality of 5uclidean eometry which had been accepted as the underlyin structure of the universe. Until now classical lo ic has been accepted as a natural reflection of the nature of reality. + powerful awareness lies dormant in these discoveries, an awareness of the hitherto unsuspected power of the 'mind' ;brain= to mold 'reality', rather than the other way around. If #uddhism is the philosophy of enli htenment, then the philosophy of physics is becomin indistin uishable from it. "There is no !orld out there e#cept via concepts." 11 U.G. In nature thin s are as they are. 2orrelation is a concept which we use to describe the connections we perceive. (he word and concept of Hcorrelation$ have no si nificance apart from people. (his is because only people use words and concepts. 2orrelation is a concept. 3ubatomic particles are correlations. If we are not here to make them, there would not be any concepts, includin the concept of correlation. (he same is true of particlesB if we were not here to make them, there would not be any particles. )rom a pra matic point of view nothin can be said about the world Hout there$ e!cept via our concepts. 5ven in the world of our concepts particles do not have a separate and independent e!istence. (hey are represented by wave functions ;3chr&din er$s wave e%uation=8 and the meanin of the wave function lies only in the correlation of other macroscopic thin s. 3ince the wave function is thou ht to be a complete description of physical reality, and since that which the wave function describes is an idea as well as matter, the world cannot be as it appears. + macroscopic object like a table or a chair has an e!perienced meanin . (hat is, we or ani>e our sensory perceptions directly in terms of it. (hese e!periences are such that we can believe that the object has an e!istence and a well*defined location in space*time that is lo ically independent of other thin s. #ut the concept of independent e!istence evaporates at the subatomic level. If it has an idea*like aspect, the physical world cannot be substantive in the usual sense of the word. :ne hundred percent matter is one hundred percent idea. (he 2openha en interpretation of Iuantum mechanics states that the physical world is not what it appears to be. It states that what we perceive to be physical reality is actually our co nitive construction of it. (his co nitive construction may appear to be substantive, but the 2openha en interpretation of %uantum mechanics leads directly to the conclusion that the physical world itself does not e!ist. (his claim appears preposterous and far removed from our e!perience8 and our inclination is to discard it as a foolish notion. #ut there are several reasons why we should not be so hasty, since %uantum mechanics is a lo ical system which is self*consistent and consistent with all known e!perimental results. (he e!perimental evidence is not compatible with our ordinary notions of reality. -ot only physicists but most Hindus and #uddhists hold a similar unconventional view of reality. (he uncertainty principle of Heisenber brin s us to the reali>ation that there is no 'my way' which is separate from the world around us. It brin s into %uestion the very e!istence of objective reality as does complementation and the concept of particles as correlations. 3cience at the level of subatomic particles does not see any distinction between the objective and the subjective portals throu h which the universe manifests itself. (he unchan in , absolute aspect of presumed reality depends upon the e!periment process as per the special theory of relativity which tells us that space and time are not separate entities, just as mass and ener y are not. (he mass of the object increases and its len th decreases with velocity and show down time. Reality varies from frame to frame of reference.

"There is no absolute time." 11 U.G.

+ccordin to 5instein, there is no sin le time which flows e%ually for all observers. In other words, there is no absolute time.

CAN (E EXPE IENCE TI%ELESSNESS9

(here is speculation and some evidence that consciousness ;awareness of

surroundin s, reco nition, etc.= at the most fundamental level is a %uantum process. (he eye adopted to the dark, for e!ample, can detect a sin le photon. If, at the %uantum level, the flow of time has no meanin , if consciousness is fundamentally similar to the %uantum process, and if we can become aware of this process by somethin like chemical inhibition in ourselves, then it is also conceivable that we can e!perience timelessness. In fact, 43C trippers report time distortion and timelessness. If we can e!perience the most fundamental functions of our psyche, and if they are %uantum in nature, then it is possible that the ordinary conceptions of space and time mi ht not apply to them at all, as they do not seem to apply in dreams. It is difficult to e!plain this rationally.

"The mind cannot ponder reality." 11 U.G.

(he mind is such that it can only deal with ideas. It is not possible for the mind to relate to anythin other than ideas. (herefore, it is not correct to think that the mind can actually ponder reality. +ll that the mind can ponder are its own ideas about reality. (herefore, whether or not an idea is true is not a matter of how closely it corresponds to the absolute reality, but how consistent it is with our e!perience. 5ven the 2openha en interpreters of %uantum mechanics were forced by their own findin s to acknowled e that a complete understandin of reality lies beyond the capabilities of rational thou ht. 5instein did not accept this. Instead, he stated that the most incomprehensible thin about the world is that it is comprehensible.

FFFF "'eath is essential." 11 U.G.

Ceath is only an intermediary step in the continuous cycle of or anic processes in nature. In other words, death is a process of recyclin matter. Ceath is essential because without the turn over of enotypes there would be no variations on which natural selection can act. If there is no action of natural selection on variations created in each enotype, there can be no evolution. (his is a fundamental truth about nature. ,ithout evolution there is no betterment of species. +fter death the body is reduced to various chemical elements and in the soil enters the process of recyclin which supports the rowth of plants, animals, and eventually man. (hus, we have rebirth in this fashion, i.e., throu h the reconstitution of elements. (here is nothin to be reborn in this body, as has been envisa ed by Hindu philosophy. If we o to the fundamental level, there is continuous creation, transformation, and annihilation at the subatomic level. (hus what we see are patterns chan in from one level to other levels, as, for e!ample, from subatomic particles ;themselves ener y= to atoms to molecules to cells and finally to or anisms. 7atterns chan e, but not the process. (he process continues in space and time. (hen where is death&

FFFFFFF x0. BY1P ODUCTS OF %ODE N CI-ILI:ATION

3cience no lon er holds any absolute truths. (he principle of uncertainty holds true. +s a conse%uence of scientific advances it is true that mankind has been benefited immensely, but it is also true that these advances have brou ht innumerable miseries. (he main undesirable features of the modern civili>ation areB 7roduction of mass destructive atomic, chemical, and biolo ical weapons. .. Cestruction of the planet leadin to its de radation. 6. "ass production technolo y replacin crafts and satisfyin work. 0. 5!cessive urbani>ation and hi h*density crowdin associated with industriali>ation. 1. Cehumani>in effect of computers in administration. ?. Genetic en ineerin to replace enes. E. 2reation of new species, thus crossin the species barrier, as for e!ample, the cross between sheep and oats by manipulation of the embryo.

A. In vitro fertili>ation. K. "anipulation of the human embryo. /. 3urro ate motherhood. .<. +cceleratin lifestyles and destroyin traditional customs, causin instability, such that people have a feelin of insecurity and unhappiness, as, for e!ample, when are they are struck by heart disorders, hypertension, cancer, and the like. ... +n unima inable brave new world of tomorrow. .6. 2an we face these revolutionary chan es& U.G.$s view is that we have to face reality, since you cannot chan e the world around, much less yourself.

FFFFFFFFFFFF x0)). U.G.'S -IE(S ON THE FUTU E OF %AN4IND

U.G. says there is no future. 9ou are stuck in a cul*de*sac, and you cannot et out of it. Hence we face the world as it is& Co not try to chan e it, since you will face annihilation. (he acceptance of limitations is intelli ence. 9ou are tryin to be free from these natural limitations. (hat is the cause of sorrow and pain. 9our action limits the ne!t action. 3aints and saviors have succeeded in makin your life miserable. 4ove and hate are both the same. #oth resulted in murder, massacre, wars and enocide. #uddhism brou ht wars in Dapan. +ll the political systems stem from a reli ious basis. (he field of psycholo y has dislocated the thinkin of man for hundreds of years, and we now know that )reud is the reatest fraud of the twentieth century. (he spiritual people are dishonest. (hey created a human jun le. (he men who claim to be virtuous are the men of vice. +ll men 'will be virtuous tomorrow.' 9our virtue always e!ists in the fictitious future. 3pirituality is an invention of the mind and the mind is a myth. (he absence of peace of mind is due to sadhana. 3ince you are told that life has meanin it makes you feel that life has no meanin . If you drop the idea of meanin fulness, then you see the meanin in daily life. It is impossible to be selfless, since selfishness is in your enetic makeup. 9ou sit in meditation when the battle is ra in in you. (he state of samadhi comes after the endin of all you have ever known, that is, at the time of death. (he body has to become like a corpse before that knowled e, locked up in every cell, ceases. (he stoppin of doin is coura e, when authority and fear are thrown out of the system. (here is nothin to incarnate after death. ,hat is there even when you are alive& Is there anythin beyond the totality of knowled e which e!ists inside of you now& 3o, is there death& 2an you e!perience death& -o. (he body recycles itself into or anic and inor anic systems. ,hat you call the act of knowin is an accumulation of memory. 9ou have added to and modified your knowled e. 5ssentially knowled e does not belon to you at all. It is an e!ternal input into your memory. (he body or or anism is not interested in spiritual matters. It only aims at survival and reproduction. 9ou are born and you die with every breath. (hat is what is meant by birth and death. 9et thou ht denies the reality of death. -owadays you can substitute dru s for yo a. (he problem with man is not memory, but your tendency to further your spiritual thou ht. )reedom from memory is death. 5nli htenment does not e!ist in findin answers. (he real individual is one who is free from the accumulated tradition and knowled e of mankind, and he is a threat to society. Understandin yourself is one of the reatest jokes perpetrated on the ullible and credulous people everywhere. 2onditionin is intelli ence. It is the ability to respond to the environment ade%uately. Unconditionin and deconditionin of the mind ** such trade jar on has no meanin . (here is no such thin as reality at all. Reality is imposed on us by culture, education, and society. "an$s search for truth is born out of the same search for peace. It only causes further disturbance in the already present peace. It is mortality that creates immortality, known the unknown, time the timeless. It is

thou ht that creates the thou htless. It is perception in terms of dualism that drains you. Human bein s are essentially helpful to each other. (he institutionali>ation of charity, on the other hand, dulls your natural sensitivity. It is not compassionate. Karma has no foundation. (here is no natural law called karma. (he whole concept of reincarnation is built on the foundation of belief. ,hat is there to reincarnate& ,e have in our midst enormous poverty, starvation, and de radation attributable ostensibly to the actions in the past birth. It is comfortin to believe and to take shelter in that belief in order to reconcile oneself to a iven situation. + child with a birth defect is believed to be born so due to its past misdeeds. #ut we know that these are developmental anomalies durin embryo enesis due to e!posure to viruses or chemicals or radiation or due to chromosome defects in parents. 2ommunism at least succeeded in providin for the basic necessities of life like food, clothin , and shelter, but as a political ideolo y it failed, because there cannot e!ist a classless society in nature. +ny society tolerates dissent only up to a certain point. -o society will tolerate a threat and will tend to maintain its status %uo. +ny attempt to chan e this status %uo will end up in violence. (he reality of the capitalist society today, despite its inhumanness, has to be tolerated for survival reasons. 2ommunism is dead. "aoism is dead. Cemocracy will decay because of the rule by criminals and the affluent. Human desires multiply. (he rich rob the poor and the state robs all. (he state stands by the rich. It is the rich, that is, the state, that will dictate the policies. (he poor will be dispensed with, for there is no hope for them. Cemocracy promises profuse and abundant freedom without food, shelter, and clothin . 9ou survive or perish. 7ush or perish is the philosophy. 7oliticians thrive on cheatin with false promises. Governments thrive on untruths. (hey promise somethin which they cannot deliver, as for e!ample, employment. (he anti*atomic bomb movement is re arded by U.G. as a hoa!. (he bomb culture is only an e!tension of the protection of collective property or nation from perceived threats. 9ou cannot justify police and law and order and at the same time oppose the necessity for the bomb to maintain international law and order. (he atom bomb is a deterrent. ,e have to maintain peace by war threats. Eco,o2y3 (he present day ecolo ical crisis is due to the Dudo*2hristian belief that man is superior to all others and he can e!ploit nature mercilessly for his survival. It is due to the belief that man has the license to dominate and subju ate nature. 3everal plants and animals have become e!tinct because of man. Hinduism and #uddhism also share the view to some e!tent, namely the view that to be born as a man is a reat boon and a virtue, thus arro atin superiority to the human species. + belief is widely held that even ods have to be born as humans in order to attain enli htenment. (he human species was not created for a specific purpose by any force. "an is just like any insect or animal. Inor anic evolution has resulted in the formation of elements. (his was followed by or anic evolution which resulted in the ori in of life just as a matter of chance and not by the will of anyone. (he ori in of life is believed to be synonymous with the ori in of the enetic code ** an association of nucleic acids with proteins. (hus primitive or anisms arose from which, by a process of natural selection and mutation, comple! or anisms arose. :ur superiority ave us power to e!terminate all of them8 and this justification resulted in the ecolo ical crisis. (he superiority is now due to the technolo y and economic system we have, and it is the structure of belief and values which drive the technolo y and economic system. Hence the problem is not that the planet is endan ered but that it is we who are endan ered. It is absurd to think of savin the earth or the planet. ,e have to save ourselves. ,e can use enetic en ineerin to chan e a man$s diseased state. #ut the state control of enetic en ineerin is dan erous, as it would impose its dominant pattern. ,e function as per our ene culture. (hat is the reatest problem for us. (his is a formidable achievement and a reat leap for mankind to et out of the shackles of millennia of culture seeped in spirituality, imbibed in reli ious stink, and fortified by the mali nancy of a thou ht*perpetuatin system.

(+r3 ,ar is love, since war makin and love makin sprin from the same source, vi>., the separative structure of thou ht. (here is nothin to a lovin relationship which sprin s from a sense of isolation created by thou ht. :ne wants to fill this void with someone. (hus love is self*fulfillment or self* ratification. Unfortunately we do not acknowled e this sordid truth. (hat is why we have invented fictions like Hlovin care$ to deceive ourselves. ,e have to find answers to our problems by ourselves and for ourselves. -o one can help us. #ecause of society we have no way of assertin our individuality. FFF "oney has become the most important factor in our life. (hey say money is the root cause of all our troubles. #ut it is not. It is the root cause of our e!istence, our survival. It is better to worship the money God. 5ven the holy men talk about money and want money. It is easy for the reli ious people to et money because others deny money to themselves to enrich the holy. FFF ;In U.G.= the oals and needs are the same. U. G. has no oals beyond his needs or beyond his means. )or him there is nothin wron with this world. FFF (he positive and the ne ative do not e!ist at all. If they do, they e!ist in the same frame. (here is order and disorder ;chaos= in the universe Hin the same frame$ ** i.e., simultaneously. (hat is the way the livin or anism operates. (he moment thou ht is born, it cannot stay there ;in U.G.=. (hou ht is matter. ,hen once the matter that is necessary for the survival of the livin or anism is created, the matter becomes part of the ener y. 4ife and death are simultaneous processes FFF 5!cept on the level of mutual ratification there is no relationship. (he value system demands security and mutual possessiveness. 9ou want to possess the other individual. ,hen you hold on to the other, the other becomes weak and your relationship wears out. (hat is why the relationship between a man and a woman is based on the ima es that the two create for themselves and for each other. ,hen everythin fails the last trump card is love, with all the marvelous romantic ideations around it. FFF 5ven animals have been spoiled by our makin them pets and conditionin them. India is called a non*violent country. It is a joke. ,here is a place where there is no violence, whether in the mind or in the society or in the state& FFF (he basic issue in the world today is its resources. (he fear of e!tinction brin s us to ether, not love or brotherhood. (he biolo ical instinct is very powerful, and it is the fear of e!tinction, not love or compassion, that will probably save mankind. FFF "(uture man ind !ill have many genetic cripples." 11 U.G. "odern man is the product of evolutionary symbiosis. 4ife in its emer ence from the 'primordial soup' has iven rise to simple forms of or anisms which over millennia evolved into more comple! forms. "odern man with his specially developed corte! ;the human brain= has been able to develop communication skills like lan ua e which enriched his culture. He e!tended his domination over the subhuman sphere and became supreme. -ow dominatin his environment, man has no serious adversary to face other than his own kind. (hen came strife amon men ** the dance of death. ,ars broke out. ,ar became the principal factor of selection in the human species. In the evolution of animals this phenomenon is rare. +mon lar er animals even a sin le combat does not end up with death. (hus, in animals 3pencer$s stru le for life does not appear to have an appreciable effect. It played only a minor role in evolution. (his is not true with mankind. (ribal and racial warfare emer ed as an important evolutionary factor in the development and e!pansion of mankind. It is believed that the mysterious disappearance of -eanderthal man was the result of enocide committed by the ancestors of Homo sapiens. (here are several such instances in history.

(hen in what direction has this selective pressure pushed human evolution& It favored the e!pansion of races and cohesion of tribal law, and manifested itself more in collective a ression than in individual a ression. Curin the past thousands of years cultural evolution affected physical evolution. It is behavior that orients selective pressure. :nce the behavior ceased to be automatic and became cultural, cultural traits e!erted their pressure on the evolution. In modern societies selection has been rela!ed to a reat e!tent. (here is no lon er natural selection in the Carwinian sense. 3election does not operate in favor of the survival of the fittest ** that is to say, the enetic survival of the fittest throu h more numerous pro eny. Intelli ence, ambition, and coura e are the parameters of success in modern societies. #ut the success is personal, not enetic. ,hat matters in evolution is enetic success. ,e know the ne ative correlation between the intelli ent %uotient ;at the cultural level= and the avera e number of children per couple. +lso, we see a hi h positive correlation between the intelli ence %uotients of marital partners. (his situation is dan erous, since it leads to a radual drain of the hi hest enetic potential into an elite which is shrinkin in relative si>e. (he situation ets further a ravated by the absence of the weedin out of the physical and mental unfits most of whom would otherwise have been eliminated automatically under natural selection before they even reached their puberty. (oday many of the enetic cripples not only survive but marry and produce pro eny, thereby increasin the number of enetic cripples for future enerations. (his is due to the reat medical advances that enable enetic cripples to survive. (hus the natural mechanisms whereby enetic cripples were once eliminated stand suspended today ;"onod, ./A<=. "olecular biolo y has shown a way to improve the enetically affected children, but only with re ard to the individual child. It has not shown any way to repair the enetic flaw in the erm cells like spermato>oa or e s. (he present knowled e rules out such intervention. (hus the only way that we can improve the human species is to introduce deliberate selection. #ut who can do this& 2an the overnments do it& 7erhaps only a country like 2hina can. (hey have already prohibited the marria e of enetic cripples. (he present*day conditions in advanced societies pose a reater threat to the species. #ut it would take about 6< enerations to increase the number of enetic cripples. 2an the state afford to keep them healthy& +nd for how lon & ,e face today the much more burnin problem of population e!plosion which has resulted in the death of the natural environment and scarcity of natural resources. (his is further complicated by a much more deep*seated spiritual sickness. (he social or ani>ation of mankind is seen a ain only in ants, termites, and bees. 3ocial behavior in them is innate. #ut man$s social institutions which are cultural in nature cannot attain such stability. )or his survival man needed the invention of reli ion and philosophical systems ** a price he had to pay to survive as a social animal. #ut cultural herita e alone is not enou h to hold social structure. It needs enetic support to provide somethin essential to mankind. (hat is why the reli ious and philosophical ideolo ies keep recurrin in some form or other. ,e have yet to see how mankind will tackle the de radation of its own species. (amperin with nature has brou ht enormous problems, as can be witnessed in the case of natural resources. (amperin with the heredity of man is frau ht with rave dan er. 3urvival or annihilation appear to be the only choices left for mankind.

FFFFFFFFFF x0))). HU%AN NATU E

Human nature is the same irrespective of the country where it occurs. Human problems are the same. 3elfishness e!tends from individuals to nations. (he nations enjoyin the monopoly of usin lobal resources will not tolerate if they are threatened to be dislod ed. (he destructive weapons invented by them will be

used to protect their monopoly. (hat is to say that nations, like individuals, preach love and brotherhood. (his is the hei ht of hypocrisy. +ll ideolo ies ** le al ideolo ies, and the institution of marria e ** are the warty out rowth of reli ion, all havin their common ori in in reli ion. (here is a tendency to replace one belief by another, one value system by another, and one illusion by another. "illions of people starve today in the world. "illions died in wars. Giolence has become part of man because thou ht is violent. (hat is how man functions. (hou ht is interested in its survival. (ake even the elementary unit of life ** the cell. "illions of cells form the body. (here is cooperation amon cells. (hey reco ni>e each other and coe!ist because the destruction of a nei hborin cell will destroy the cell itself. 2oe!istence is a survival mechanism. (he value system has only brou ht malady, misery, and tra edy forcin everyone to fit into a sin le model. 5ven those who rebelled a ainst reli ion only created communism. (he communist society has only created another value system. Revolution is only a revaluation and replacement of the current value system. (he main %uestion is what kind of a human bein do we want& ,e do not know. 5very bein is uni%ue ** a uni%ue molecular print out. If at all any chan e occurs, it should come from the biolo ical level. #iolo y can brin about chan e, enetic chan e by enetic en ineerin , but the state will misuse it. 7eople often indul e in a utopia in the lines of ,estern civili>ation where countries are affluent, where the rule of law, respect for human ri hts, free market, and economic freedom of e!pression are unparalleled. #ut as a source of happiness such a utopia is false. ,hat is the use of freedom of speech, freedom of worship or freedom of the press for a starvin stomach& "any people do not even read newspapers and are i norant. +t least in the communist system people were fed, clothed and sheltered, thou h not to the fullest e!tent. 2orruption and selfishness crept into that system leadin to destruction in Russia. (here is tremendous unemployment in the U.3.+. 5conomic rowth is down. (hey want trade barriers. (he e!ploitation of lobal resources by some nations has increased the disparity between the rich and the poor, the -orth and the 3outh. (ake the laws. (he jud ement delivered by a jud e is backed by force. ,e submit to the jud ment lest we be punished. 3o all the an sters et to ether and create a le al structure favorable to them. 3ee the application of law and the conse%uent destruction in the wars of Grenada and Ira%. +merica attacked. Grenada is a small nation. -obody objected. Ira% attacked and occupied Kuwait ** a small nation. #ut then +merica sent its forces usin U-: as a le al shelter and wa ed a war for the deoccupation of Kuwait. It imposed economic sanctions a ainst Ira%. Hun ry and emaciated Ira% lay prostrate with no support or sympathy from any country. "orality is what the rich and powerful nations prescribe and U-: puts its seal on. 4et us take morality at the individual level. (he institution of marria e will not disappear so lon as we demand relationship with each other. In other words, we would like to be possessive. ,omen tolerate drunkard husbands ** why& It is because of their possessiveness. (he institution of marria e is so complicated with children and property, and it will not disappear. Unmarried couples in ,estern countries are more miserable than married couples. (hus we are maintainin this superficial, artificial, and non*e!istent duality, the division between our life and the life around us. +nd there is conflict between the body and the mind. (hou hts are not self* enerated or spontaneous. (hou ht is a response to sensory stimuli. (he brain is only an instrument like a computer which takes care of the needs of the biolo ical or anism maintainin its sensitivity. #ut thou ht by its constant interference is destroyin the very sensitivity the body is endowed with. (hank God we cannot destroy the sensitivity of the immune system or the workin s of the heart. (hey o on unmindful of what we indul e in. (hus there is a conflict between the needs of the body and thou ht*induced sensual activity. (he activity of the body is to react to sensory stimuli, whereas the mind$s activity is primarily sensual. (he mind does not e!ist as an entity. It only e!ists as memory in structural neurons. (he brain, the seat of the computer, is interested in maintainin the survival of the or anism. It is only meant to do so. It is not interested in your

political, spiritual or sensual pursuits. Happiness is somethin that the body is not interested in. It cannot take it for lon . (he body does not know what pleasure is. Happiness is a cultural input. It is the common desire of everyone in every part of the world. It is like any other sensation. +ny sensation, even an e!traordinary one, is rejected by the body. Keepin the sensation oin on for a lon period of time destroys the sensory perception and sensitivity of the livin or anism. If we do not know what happiness is, we will never be unhappy. ,e are like any other animal. -o one created us nor is there any purpose behind creation. ,e differ from animals with respect to thou ht. It is thou ht that separates us. #ecause of our thinkin we could e!ploit nature to satisfy our demands and live lon er. Ceath is the end of illusion, end of fear, and end of knowled e. (he intelli ence that is necessary for survival is already there. #ut we have ac%uired what is called the intellect throu h the constant use and reshapin of thou ht. (he intellect helped us build the modern civili>ation. (he demand to brin about a chan e in us is due to the cultural input. (he heart does not know it is purifyin blood8 the kidneys do not know their own function. (he body just functions. It does not ask %uestions. (here is nothin like consciousness of the body. (he one thin that helps us become conscious of the none!istent body for all practical purposes is the knowled e that is iven to us. ,ithout that knowled e there is no way to e!perience it. ,e become conscious of it throu h the knowled e we have of it. (he touch does not tell us anythin e!cept when we translate it within the framework of knowled e. :therwise, there is no way of e!periencin touch at all. ,e feel that the surface of somethin is hard or soft. (he touch sensations reach the brain, our memory sorts them out by the previously stored e!perience, and with the help of that knowled e we can tell that the surface is hard or soft. (he senses operate entirely differently from the way we are made to believe. (he eye looks at your movin hand. 5!cept observin it, it cannot say anythin . 7eople call U.G. an atheist. He says God is irrelevant. #ut that does not mean he is an atheist. He says that there is no use in wastin our ener y thinkin about God. (he whole culture of our civili>ation is built in e!ternal violence, killin , and ettin killed, first in the name of God as symboli>ed by the church, then by reli ious institutions, and finally, in the name of political ideolo ies as symboli>ed by the state. Killin is basic to our culture. :ur culture is not based on harmony with nature. (he human brain is interested in the maintenance of the or anism. It is not interested in what culture has superimposed. It is interested in safe uardin the body in its smooth functionin . (he brain, the wonderful computer, translates the input sensory si nals. It is not interested in reli iosity or spirituality. Reli ious e!perience is sensual in nature. It is the mind$s memory that you have recorded that lon s for sensuality. 4ife is creative, in the sense that it does not use any model. -ature does not copy. Cifferent forms of life arose due to the action of natural selection on enetic variability. If nature has copied, it would have uniform or anisms. Genetic diversity arises from the ene combinations in a species. (he more the enetic diversity, the more the chances for new types of or anisms that would emer e. "an has evolved from a unicellular or anisms by a process called or anic evolution that has taken millions of years. -ature has never copied8 yet in nature life has diversified itself into a multitude of varieties. 5very cell in the body has all the information ** enetic information. 5verythin is enetically controlled. 9ou cannot chan e your enetic structure. ,e only live in hope and die in hope. -ature is interested in creatin perfect species and not perfect individuals. 7erfect individuals are created by the reli ious thinkin of man. If all of us were to be Desus or #uddha, you can ima ine the story.

Sex'+,)ty Se!'ce! 6y %+&3

t is not possible for animals to have se! at any time. Unless the female is estrous, i.e., in heat, it would not receive the male. "ales detect by olfaction ;their sense of smell= that the female is in heat. #ut in the case of humans, somewhere in

evolution, the female came to accept the male all the time even thou h she is not estrous. It is a remarkable phenomenon that ave vent to biolo ical ur es everyday, thereby increasin the thirst for se!. (he reli ious people imposed control over se!. (he psycholo ists have turned it into somethin e!traordinary. +ll commercialism is related to se!. ,e have come not to appreciate even commercial ads without se!. -owadays se! has become a major part of life. (hat value system has created you, and there is no way to free yourself from that. +nythin you do to free yourself only adds momentum to that. (he capacity to learn is enetically determined. (hus we end up with enetic limitations. Unless the enes function we cannot. + tendency like alcoholism is due to the enes. "anipulatin enes will ive a substantial ed e in makin man the way we want him to be. 5ducation and preachin morality will take a lon time, but ene manipulation is by far the shorter route. "an is the captive of his enes. (his is the determinism of his life. He has to function within the radius of ene*imposed reactions.

FFFFFFFFF x)x. DOES LIFE HA-E A %EANING9

,e have been brainwashed for centuries that the end*product of human evolution is the creation of perfect models such as the reat spiritual teachers of mankind with their special behavioral patterns. #ut nature is not interested in creatin a perfect bein , only a perfect species. It is only interested in makin a species more adaptable to chan in environment. -ature does not use any models. (he creation of the human species is an unparalleled event. #ut culture is interested in fittin all into a common mold, since it wants the status %uo of its value system. (hus we find in U.G.$s philosophy a profound sense of nature, a profound sense of the absolute and primitive reality of life which is an e!traordinarily positive force. Humanity somewhere made the mistake of e!periencin separateness from the totality of life. (his self*consciousness separated man from the nature all around him which culminated in an isolation that fri htened him. (he lon in to be a part of the totality of life around him created the tremendous demand in man for the ultimate. (hen he thou ht that the spiritual oals of God, (ruth, or Reality will help him become a part of the whole a ain. (his very attempt to become one with or become inte rated with the totality of life has only kept him separate. Isolated functionin is not part of nature. ,hen a void is created, when all systems failed, reli ious concerns creep in. #ut our e!perience is that reli ion has created schemes causin tremendous destruction of life and property. It is most unfortunate. Reli ion has failed in its purpose. ,e live and die in the hope that somehow the very same thin that has failed us will one day rescue us. 9ou cannot conceive of the impossibility of creatin a harmony between humans and the life around throu h thou ht. (*+t )s t*e P'rpose o5 L)5e9 )irst of all this %uestion is born out of the assumption that we know somethin about life. ,e do know about the biochemistry, the physiolo y, and the anatomy of life. However, scientists have not discovered any purpose for life. 4ife arose spontaneously from the primordial soup, and it took ten billion years to make us. (here is neither a direction nor a purpose for life. #ut what we are concerned is about livin not life. 4ivin is our relationship with our fellow bein s, with the life around, for material benefits. Is the ac%uisition of material benefits the end of it& (here you have a problem. 9ou not only ask this %uestion, but pose others, as if they have answers. 5ven if we know the meanin or purpose of life, how does it help us& ,ill we chan e accordin to its dictates& It is a futile attempt to try to find the answers, but we o on askin these %uestions. (he demand to brin about a chan e in ourselves is the cause of our sufferin . (here is nothin to be chan ed. Revolutionary teachers, however, want to brin about a radical revolution in man, assurin us that there is such as thin as the soul, spirit or the HI$. #ut the reality of the world is as it is imposed on us. +nd we also know that thou ht is merely functional and cannot help us to become

somethin which we are not. I!e&t)ty3 (he reco nition of ourselves as an entity is possible only throu h the knowled e we have about ourselves. ,e start the process as children with identification of teeth, nose, mouth, hands, name, and so on. (hat is the ori in of our identity. (he constant use of the knowled e about ourselves maintains that identity. ,e do not want it to come to an end. ,e do take steps to maintain and perpetuate it. #ut the immense effort we make to maintain it wears us out. Ultimately we reach a point where we have to ive it all up ** the value system. (hen we are branded as cra>y. :ur identity is destroyed by the loss of memory. In +l>heimer$s disease there is a total loss of memory. (he disease is enetic, but the way it is spreadin is alarmin . (he incidence is one in three in the E< year a e roup and one in two in the /< year a e roup. It appears to be much more dan erous than +IC3. +bout a hundred thousand people have been reported to have been affected in the world so far. Is it nature$s way of turnin mankind into ve etables& Is the over use of memory responsible for the destruction of memory& (hou hts are outside the field of the body. (he brain has nothin to do with creativity. (he brain is just a reactor. (he %uestion of the self haunted U.G. for years. 3uddenly he reali>ed one day that there is nothin to reali>eB '...as it occurred to me like a li htnin leadin to the shatterin of thou ht, leavin the livin or anism with its innate intelli ence, with its pulse, beat, and throb of life.' (he very fact that we assume that somethin meanin ful must be there, and that we have to do somethin to become a part of the whole thin is born out of the fundamentally mistaken assumption that we are a special creation with a reat purpose. (his assumption is intensified by our culture which has led to an enormous belief that the whole of creation is meant for man. (he demand to use and plunder nature and its resources has created problems of enormous ma nitude, causin pollution, ecolo ical problems, and devastation. (hus we have reached a crash point from which we cannot retrace our steps. U.G.$s lo ic in this conte!t is absolutely consistent and unassailable. (he problem with man is that he wants to be somethin other than what he is. (hat is the culture*imposed personality. 3uch an idea is drivin him all the time. (hat is schi>ophrenia. 3o, U. G. says, ',hat is here is the opposite of what you would like to be.' (hou ht can never conceive the possibility of achievin anythin e!cept in time8 thou ht is never new. (he brain cannot create answers. :ur memory is not that fast, due to the activity of the stimulus*response sensory system. (here is the illusion that memory is operatin all the time and tryin to capture everythin within its framework. #ut the illusion is created by the mind in order to maintain the continuity of our identity. "an has to be rescued from the state of intellectual, moral, and physiolo ical atrophy brou ht about by the modern conditions of life8 he should be reestablished in his unity with nature8 and he should be induced to e!press his enetic potential and break the shell in which education and society have succeeded in encasin him. ,e have to intervene in the fundamental or anic and mental processes. #ut man has no independent e!istence. In order to remake him we have to transform the world. :ur social frame, and our material and mental back round will have to be rebuilt. 3ince society is not plastic, its form cannot be chan ed instantly. 5ach individual has the power to modify his way of life and create an environment around him different from that of the unthinkin crowd. He is capable of isolatin himself in some measure by imposin upon himself certain physiolo ical and mental disciplines. Revolutions often start with a lone individual. (hus the new renaissance must start with a few people. 2ulture without comfort, beauty without lu!ury, machines without enslavin factories, science without the worship of matter are likely to restore man to his intelli ence and lead him to the summit of development.

FFFFFFFF xx. THE STO Y AND HISTO Y OF U.G.

U.G. does not believe in transformation. Hence he uses the term Hmutation$. +

mutation precipitated a profound chan e in him8 it was rather a physiolo ical mutation ** a landular chan e mediated by the hypothalamus. Hailin from an orthodo! #rahmin family on /th Duly, ./.K, he had his youn days spent with his randfather, a (heosophist, whose house was a reli ious center where endless discussions on philosophy, comparative reli ions, occultism, mysticism, and metaphysics took place. His formative years were seeped in reli ious lore and saturated with spiritualism, with urus, mahants, s!amis, and saints. (hus his early life came under the culture of spiritual persona es for which he took reat fascination. He traveled to all the holy places and centers of learnin , and even spent seven summers studyin classical yo a with 3wami 3ivananda. Curin these years U.G. be an feelin that somethin went wron somewhere in the reli ious traditions in which he had been immersed since his childhood. 3wami 3ivananda$s behavior of devourin pickles behind closed doors while at the same time preachin eatin ascetic ;bland= food to his disciples made him reali>e that if there was anythin to these holy men, it was only unadulterated hypocrisy. (hus skepticism arose in him concernin spirituality. (here was a stron inner ur e in him to have his own way of thinkin and actin . #reakin established #rahmin traditions, he threw out his sacred thread, the symbol of reli ious herita e, and became a rebel rejectin all conventions of his culture. He started %uestionin himself. He was be innin to lose his respect for reli ious institutions and traditions which were the hallmark of his family. It struck him that the holy business was unholy. His attitude made his randmother remark that he had the heart of a butcher, testifyin to the fact that he had enormous determination and coura e to disre ard everythin that represented the embodiment of Hindu herita e. (hus with one stroke he swept the entire psycholo ical content of his past. It so happened that U.G. once visited 3ri Ramana "aharshi in ./0. at the latter$s ashram at (iruvannamalai near "adras. Ramana "aharshi was supposed to be a reali>ed saint. #ut the reali>ed soul did not make much impression on U.G. ,ith reat trepidation U.G. asked Ramana "aharshi three %uestionsB .= 'Is there anythin like enli htenment&' Ramana$s answer wasB '9es, there is.' 6= '+re there any levels to it.' Ramana repliedB '-o, no levels are possible. 5ither you are there, or you are not.' 0= '2an you ive it to me&' Ramana answeredB '9es, I can ive it. #ut can you take it&' U.G. was stunned by Ramana$s reply. ',hat is it that he can ive and I can$t take&' +nd he abruptly left the ashram. He never went a ain to Ramana "aharshi who subse%uently died of cancer in ./?.. #y the a e of 6. U.G. almost became an atheist while studyin philosophy and psycholo y at the university of "adras. +t that time he wanted to be on his own in his %uest. "eanwhile, around his 6?th year, he developed se! problems. He wanted to be celibate, but soon reali>ed that se! was a natural drive, a biolo ical ur e, and that it was not wise to suppress it while the institution of marria e was available to fulfill the ur e. He reluctantly ot married to Kusuma Kumari, a charmin and beautiful #rahmin irl selected by his randmother. He was to say later about his marria eB 'I woke up the mornin after my weddin ni ht and knew without doubt that I had made the bi est mistake in my life.' (hat was his instantaneous reaction after his first ni ht. He led his married life for .A lon years and fathered four children ** two sons and two dau hters. His eldest son Gasant came down with polio, and U.G. decided to move to U.3.+. to seek medical treatment for him, thus spendin all the fortune he had inherited. He also planned to et hi her education for his wife. He wanted her to et a job which would make her financially independent. 3he refused to work and U.G. sent her away to India a ainst her will. His spiritual %uest drove him to the point of desertin his family. (he letter he wrote to his wife was perhaps his most poi nant. Her mental trauma ;which he described in the letter= was immense and she eventually became a mental wreck. His family became a problem for U.G. In his early 1<$s ;around ./E<= he was

financially broke and wandered aimlessly after his family was sent back to India. He went to various places like -ew 9ork, 4ondon, and finally to Geneva. He went to the Indian consulate in Geneva and re%uested the consul to ive him a lift to India. +fter lookin at the credentials of the man whom the then*7resident of India, Cr. Radhakrishnan, praised as a reat orator, the consul ave him time to et some money from India. It is at that historical moment that an employee of the Indian consulate, the si!ty year old Galentine de Kerven, came into contact with him and helped him settle down in Geneva, thereby dissuadin him from oin back to India. (his was the turnin point in U.G.$s life. History was yet to be made, but the time had come. Ri ht from his 0?th year U.G. used to suffer from recurrin headaches which were not relieved by aspirin and coffee. He be an to row youn and looked like a boy in his teens. He was feelin as if he was headless and developed occult powers ;which U.G. calls man$s natural powers and instincts=. He could see a person$s entire past history. He could discern from a stran er$s palm his entire destiny. (hese powers came to him after his 0?th year, but he never used them. He never told Galentine about all the bi>arre happenin s, lest she mi ht suspect him to be mentally ill. U.G. was approachin his 1/th birthday. He suddenly decided with a friend to hear D. Krishnamurti lecture on the outskirts of 3aanen where he and Galentine were livin . He did not have contact with D. Krishnamurti for many years then, and, so, lon ed to hear him and refresh his memory. #ut midway throu h the talk U.G. reali>ed that the state which D. Krishnamurti was describin was the same as he was in. ',hy the hell am I listenin to someone describe how I am functionin &' He reali>ed that the way he was functionin was that real state. He left the tent in a da>ed state of mind, went to the other side of the valley and rested on a bench overlookin the beautiful river and the mountains of 3aanen valley. +t this moment U.G. was contemplatin about enli htenment and the search for it ** how it was the search that choked him and kept him out of the natural state. He reali>ed that there is nothin like spiritual or psycholo ical enli htenment, as there is no spirit or psyche at all. +t that moment all his %uestions disappeared and he ceased to act throu h the thou ht structure that separates. (here was a collapse of the entire thou ht structure and, alon with it, the separate self and an opposin society. He calls it the Hcalamity$. (he physiolo ical chan e must have touched him at the very molecular levels. He was flabber asted at his identification of himself in his own mind as a full*clothed monkey. (he slate has been wiped clean of the self. ,hat was left was a simple and racefully functionin or anism. U.G. refers to the chan es that occurred then in purely physiolo ical termsB within a few hours he felt constriction at various locations in his body and head. 4ar e swellin s appeared at various sites like the anterior surface of the throat and the center of the forehead8 also there were chan es in the hypothalamus, pituitary, pineal, and thymus lands. (he eyelids stopped blinkin and tears were rollin down, cleansin and lubricatin the eyes in a new way. 5ner y seemed to flow upward from below, analo ous to the Kundalini ener y. (emperature used to rise and the body used to et covered with ash. His body temperature would drop to low levels barely enou h to sustain life. (hen his pulse would %uicken and temperature would rise. (he body would start with slow archin movements and eventually return to the normal state. (hus U.G. went throu h a series of death states with his heart beat intact. It was a tremendous shock to the body to have its separative psychic structure collapse and disappear. (here was no psychic coordinator collectin , comparin , and matchin all the sensory inputs so that it could use the body for its purposes. 5vents became disjointed and unrelated. (he senses started functionin independently. (hou ht was in the back round but came into operation only when there was a demand for the functionin of the or anism. U.G.$s memory became e!traordinary after the event. U.G.$s hands faced backwards. (he body became functional and bise!ual ** hermaphroditic. His ri ht side responded more to women, and left more to men. ;+t the time of marria e and other Hindu ceremonies the wife always sits on the ri ht side of man. Is that a coincidence&= U.G.$s ener y otherwise utili>ed by

thou ht started to flow from his spine to the top of his head. U.G. had only one sensitivity, that is, biolo ical sensitivity. It became ma nified. 2elestial bodies like the moon had a stron effect on him. (hese incredible physiolo ical chan es continued for years. U. G. was so bewildered, yet he never told anyone, lest they would brand him mad. He never even spoke for a whole year after the chan e. He had to relearn practically everythin , just like a baby. +fter a year or so he re ained most of his communicative powers, yet he did not utter a word about these chan es to anyone. ,hat is there to say& :ne day the answer came to him like a flashB 'I will say e!actly the way it is.' U.G. does not re ard this as a new way of livin . He has no basic survival or reproductive objectives. Cesires have disappeared in him. (hus his disarmin messa e is that all psycholo ical and spiritual wants are without any foundation. (here is no messa e he can ive or technolo y he can offer. He has no disciples, no teachin , and no sadhanas. His messa e is that he has no messa e for mankind. He cannot save us from our basic dilemma or from our self*deception. 9et he says, 'If I cannot help you, no one can.'

T ANSFO %ATION
It was on his 1/th birthday in ./EA that U.G. e!perienced some profound chan es in himself, not because of, but despite everythin he had done before in his life to cause them. (he chan es had no cause. (he transformation was acausal, like a thunderbolt or li htnin . +t that moment he was dead and what was left after that is not known. Cid anythin happen to him& ,hat he found was that the very thin he had been searchin all his life was shattered to pieces. (he oal that he had previously set for himself was self*reali>ation or God*reali>ation. -ow, on the other hand, transformation or enli htenment were all fi ments of ima ination. (here was nothin to reali>e. (he very demand to be free from everythin , even from the physical needs of the body, disappeared. #ut after the chan e somethin e!traordinary happened. 5verythin that man had thou ht, felt, and e!perienced ** the entire cultural milieu ** was pur ed out of his system. 7eople are curious to know how it happened. (hey are interested in the cause of the transformation, when he says it is acausal. (hen they et disappointed. (heir interest is to ascertain the cause and induce such chan es in themselves. 7eople claim that this state of his has resulted from his hearin D. Krishnamurti$s talk. (his is hi hly erroneous and not based on facts. U.G. was listenin to D. Krishnamurti. It suddenly dawned on himB ',hy the hell have I been listenin to this man& )rom his description I feel that I am in that state.' He then walked out with the whirlin thou ht that he was familiar with Krishnamurti$s description of the various states. 3o the %uestion went on and on in his mind, and suddenly the %uestion disappeared. (hen he said to himself that he is not rateful to anyone for this state, because it was in him. ,hatever happened to him happened despite listenin to all the teachers. '(he happenin or event that precipitated a profound chan e in me is somethin which I cannot communicate or ive that feel to anyone.'

7BI TH7
)reud said birth is traumatic. #ut no one can e!perience his own birth. In the new born baby there is no e!periencin structure at the time of the birth, and even if it is there, when it comes into operation is not known. (he e!periencin structure is enetic in its ori in and e!pression. 3ince every human bein is uni%ue by virtue of his molecular ;C-+= printout, the code of enli htenment, if there is any, would be uni%ue to each. Hence we cannot produce enli htened people on the assembly line. 5ven India, the reat spiritual country, can boast of very few enli htened people. #ut claimants are many because of the market demand. +n enli htened man, if there is one, will not be interested in enli htenin anybody, because he has no way of knowin that he is a free and enli htened man. U.G.$s encounter with Ramana "aharshi and the traditional answer that was dished out by all the spiritual teachers hurt him. He felt that, 'If there is one in the

whole world who can take it, it is me.' (hus he walked out to lead another phase of his life studyin reli ion, philosophy, psycholo y, and science. His basic, oft*repeated %uestion was, ',hat is mind&' ')inally I came to know there is nothin like mind.' U. G.$s life appears to be peculiar since a seven year cycle repeats itself with si nificant events. (H5 5-C