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Excerpts From

SCIENCE AND U.G.AN EXPOSITION OF THE SCIENTIFIC BASIS OF U.G.'S PHILOSOPHY

By Dr. O. S. e!!y "##$

INTODUCTION

%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 bioraphy of U.G. In his house I saw

a photoraph of U.G. He looked different in it than any other man I had seen before. I cannote!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 forot 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 photoraph. 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 heritae of man. Is

he a spiritual man& "y nephew$s answer was, 'He is what each person feels about him.' (hen

I forot about him aain and his imae faded in my memory. )or a while I was deeplyimmersed in my day*to*day strule 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 enouh 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 photoraph 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 beins 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 thouht 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 suested that I should meet him there. In spite of my

stron ure 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 tohouse U.G. 3oon the place was furnished to meet the needs of U.G. and his visitors. "y son3ai 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 disuise for him.

I went to receive U.G. who arrived with "r. #rahmachari and "rs. 3uuna. "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 vular 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 orunrational&' "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 enouh money to survive in my retirement. #ut my mind became unruffled. I washappy 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 reliion 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. 7eoplefrom 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 linerin in my mind, such as

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whether he was natural or just a sycophant in a different arb. +fter five days of listenin to

him and diestin 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 ed remark. "y remark did not

bother him. '"r. Reddy, don$t feel bad. I am what I am,' he said. +round ? :$clock, crowdsathered increasinly 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 chare 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

enored. :ne could clearly notice them. He said they ot so on full moon days and also onthe 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 inPadmasana and swayin like a cobra without any movement at the base of

his spine. U.G. oes to bed at midniht 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 aspot 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 #analore. 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 reret 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 backand bade him farewell. "y mind was in a turmoil. I came home and rested for a few hours.

I contacted U.G. in #analore over the phone. He promptly answered. I told him in a sinle

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 lonin to be

with you. (his feelin of separation is killin me.' U.G. replied, ')oret it. 9ou are ascientist, 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

#analore that (hursday. He said at the airport before he left, 'I$ll see you in #analore.' I did

not take his words seriously at that time because he had finali>ed his itinerary of oin to9ercaud on that ednesday with his dauhter Usha and "ajor Cakshinamurti. 2ontrary to

my e!pectations, he indeed cancelled the trip and waited for me in #analore 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 aressive 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.

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$. THE INFLUENCE OF EN-ION%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 riht from its birth a series of domas, superstitions, reliious rituals,

lanuae, 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 thouht system called knowlede. 3uch knowlede is stored in us asmemory. 4iberalism, God, ecstasy, and bliss are all man*made, man*created insulated shields

to pressure and perpetuate the eo 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 hadfunctioned 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 malinancy of mankind.

(he enetic endowment of man cannot fully blossom unless the e!ternal and artificial

encasement is broken. Cespite their enetic backround, human beins 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 hispotential and in tune with nature, we would have achieved peace and tran%uility. Unless he is

liberated from this malinant historical mental frame, there is no chance for his survival. His

selfish enes will create problems.

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. THE SENSOY SYSTE% AND NATUAL 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 interity for so lon, despite the multitudinous

environmental forces tendin to disrupt them.

+n elementary lance at evolution indicates anatomical, physioloical, and biochemicallinkae. +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 linkae and the codes are

similar in all life systems. (hus all livin systems are similar in their basic structure, lanuae

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 beins as his own self&' "odern science of enetics has confirmed

the above truth.

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U.G.'S -IE(S AND THEI SCIENTIFIC BASIS UNFOLDEDIn the followin chapters I have selected some of U.G.$s statements and attempted to provide

their scientific basis.

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). THE UNI/UENESS OF %AN

"Each individual by virtue of his genetic structure is unparalleled,

unprecedented, and unrepeatable." --U.G.+ll human beins have fundamentally the same anatomical structure ;which is in

no way different from that of mammals like dos or pis=, operate throuh the

same biochemical and physioloical processes, and are driven by similarbioloical ures. 9et, no two human beins are alike. hat is more important isthat 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, thins click in such a fashion that the

individual becomes an outstandin one. 4eonardo da inci, the reat scholar,

painter, philosopher * *all rolled into one, the creative enius, was the so*called

illeitimate son of a half*witted woman who spent a niht with an itinerant soldier

at a wayside inn. (hat clickin of enes is a rare event.(he bioloical mechanisms throuh which each person develops his own

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behavioral sinularity 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 beins have in common with other oranisms 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 peculiaritieswhich 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!aerated by different modes of education and life

habits. 5ach type will find its place. "odern society has refused to reconi>e the

dissimilant of the human bein and crowded him into four classes ** the rich, thepolitician, 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*cateori>ed types are

banded toether 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 proress it is not enouh to

hire architects, to buy bricks and steel, and to build schools, or establishinnumerable universities, laboratories, libraries, and temples. It is far more

important to provide those who devote themselves to the thins 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 intellience but it also critici>es the nonaffluent entle weak who look

for other thins than money and whose ability does not withstand the strule of

life.

5very individual is uni%ue since everyone is a enetic print out. #ut amon theseuni%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 yoi 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 %uantumjump. (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 inci 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 possibilityof nature throwin out uni%ue individuals. (hose that recommend these people

foret 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 withoutprimitiveness. If we drop the fictitious model of a saint, we are left with natural

bioloical arranements. 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 enineerin 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 subjuated by the thouht culturewhich has an immense hold on him and which has created the notion of the self

in him. (his precludes the livin oranism$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 intellience of the oranism is fantastic. (he

ac%uired intellience is no match to it. )or e!ample, the body$s defense

mechanism lies in its immune system. In fact, the best orani>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 andpleasure. It acts spontaneously to respond to a challene. It is innovative and itoperates in a clearly defined fashion.

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0. %ANIFESTATION OF ODE AND DISODE IN NATUE

"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 liht 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

hydroen atoms, cosmic particles, and everythin close to them. 3ince any

chared acceleratin particle creates an electromanetic radiation, the black holeemits an enormous amount of electromanetic radiation. + black hole is an area

of space which appears absolutely black, as the ravitation in it is so intense that

not even liht can escape throuh it. #lack holes are believed to be a product of

stellar evolution. 3tars do not burn indefinitely. (hey evolve throuh a life cycle

which beins with hydroen 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 larer than the sun. 3uch a dense massproduces a ravitational field stron enouh 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 throuh an event hori>on is even more

fantastic. If the black whole is not rotatin, the object is pulled towards the centerto a point called sinularity$, and it will be s%uee>ed out of e!istence. (he state is

called >ero volume state$ where all the laws of physics break down. (ime andspace disappear. It is speculation that all that is sucked in is spilled out aain 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 sinularity ;which is shaped like a rin in the rotation

black hole= and escape into another time and another place in the universe

;throuh worm holes$= or into another universe ;5instein Rosen brides=. 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.

uasars are e!traordinarily intense enery sources. "ost of them have a diameter

much loner than our solar system and yet they emit more enery than an entire

ala!y of over ?< billion stars. +stronomers believe that %uasars are the most

distant objects ever detected8 yet their incredible brihtness allows us to see them

clearly.

(he relationship between black holes and %uasars is purely speculative and mindbolin. +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

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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 aain bein sucked

throuh black holes into other universes. (his is a process that oes on and on

feedin on itself, another beinninless 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 %uasarsrespectively. #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. (heplanets 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 absolutenon*motion makes sense.

e call somethin nonsense if it does not aree 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 sin 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 naturalstate of thins is a completely random distribution of matter. (hus, any kind of

order, even the arranement 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

hihly orani>ed as livin oranisms 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 seefibers consistin of patterns of cells. 2ells under manification are seen as

patterns of molecules. "olecules under hih manification 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 enery. (here is no ravity

but only motion. (here is no time, but only an inseparable space*time continuumwhich contains mass and enery. "ass is enery. Hence the ultimate stuff of the

universe is enery. +t the subatomic level these subatomic particles are not made

of enery, but they are themselves enery. (hus enery interacts with enery.

(he dancer and the dance are one and the same. +ccordin to physics, the world

is fundamentally a dancin enery, enery 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 aain. (his is due to particle

interaction. It happens spontaneously out of nowhere. (hen suddenly there is

'somethin', and then that somethin chanes 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 enery dancin

for ever in the form of particles, as they twinkle in and out of e!istence, collide,

transmute, and disappear aain.

(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,

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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 oforder amon the eneral confusion. It uses some of these as a source of enery

which is obtained by a destructive process called diestion. )rom others it ets

the information needed to ensure its survival. (his is the hardest part ** e!tractin

order from disorder, distinuishin those aspects of the environment that carryusual information from those which simply contribute to the over* all process of

decay. 4ife manaes to do this by a splendid sense of the inconruous. 4ife also

protects itself from the ceaseless bombardment of millions of conflictin sinals

like sound waves and electromanetic waves by usin sense orans, lettin in

only a limited rane of fre%uencies. 4ife systems select information from their

surroundins, process it accordin to a proram that entails survival, and supplyan output order. (he cosmos itself is a patternless jumble of random and

disorderly events. 4ife makes patterns out of patternless disorder.

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0))). OU (EA4NESSES

/est 5or Go!3(he %uest for God has become a reat obsession despite the impossibility toattain 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 andmade. 5ven the subatomic particles like protons, neutrons, and electrons have

only half life. (hus nothin is permanent in nature. 5verythin chanes. "atter

cannot be in a permanent state. It has to chane. 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 isuntenable. (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 toe!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 DEGADATION OF %ODEN 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 astimulus. If the response is not translated, then the situation is analoous to

transferrin information from one floppy disc to another. (here is no link up

here. 5ach is an independent frame. (ranslatin sensory perceptions into imaesis the cultural input. hen I do not look at you how can I create an imae of

yours& (he creation of imaes born out of imaination is mostly culturally

induced. (he brain translates the sensory perceptions into the framework of

memory. "emory is not a constant factor. hen liht falls on the retina creatin

an imae, the sensory impulses are carried throuh the optic nerve to the brainthat re*creates the imae 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

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/& frames between the picture and the sound. (houht 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 stranlehold 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 knowlede. Happiness, for instance, can only bee!perienced, but not e!pressed. hen you say you are happy you capture the

sensation within the framework of knowlede.

+wareness is an interal part of the activities of all life systems. #ut you cannot

use it as an instrument to brin about chane.

.....

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x. THE PHYSICS AND BIOLOGY OF ENLIGHTEN%ENThat does physics have in common with enlihtenment& 7hysics apparently

belons to the e!ternal world of physical phenomena and enlihtenment to the

internal world of perceptions. + closer e!amination, however, reveals that

physics and enlihtenment are not so disconnected as we miht think. )irst, there

is the fact that only throuh our perceptions can we observe physical phenomena.In addition to this obvious bride, there are other intrinsic similarities.

5nlihtenment entails castin off the bonds of concept ;'veils of inorance'= 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 enlihtened bein does. +s everyone knows, words only represent

;re*present= somethin other than themselves. (hey are not real thins. (hey areonly symbols. +ccordin to the philosophy of enlihtenment, everythin is a

symbol. (he reality of symbols, however, is an illusory reality. -onetheless, it is

the one in which we live.

+lthouh undifferentiated reality is ine!pressible, we can talk around it usin

more symbols. (he physical world as it appears to the unenlihtened consists of

many separate parts. (hese parts, however, are not really separate. +ccordin tomystics from around the world, each moment of enlihtenment

;raceJinsihtJsamadhi= reveals that everythin ** all the separate parts of theuniverse ** is a manifestation of the same whole. (here is only one reality. It is

whole and unified. It is one.

5nlihtenment is a state of bein ;Heisenber, /?=. 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

thins. 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. + descriptionof 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 brouht to the science of physics by the formidable %uantum loic. (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 paradims of physics. +

paradim is an established thouht, a framework. uantum loic calls us back

from the realm of symbols to the realm of e!perience. (he second #ell$s theorem

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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 loos. 4oos imitates but never replaces e!perience. It is a substitute for

e!perience. 4oos 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 arued 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. uantum theory does not

postulate a one*to*one correspondence between theory and reality, as it cannotpredict events, but only probabilities of events.

If enlihtenment is seen as the reali>ation of ultimate unity, then this is how #ell$s

theorem amply proves it. #ut if enlihtenment is taken as I$ e!ist in all$ and all$

e!ists in me$ 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 oranisms fromprimitive viruses to man. 4ife is similar in all beins, 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 enlihtenment is the e!perience of an all*pervadin

unity. (his$ and that$ are no loner 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 manifestationof 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 chanes that accompany the dyin process ;as in the case ofU.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 propaanda, persuasion or drus.

"ystical enlihtenment is differentB it is physioloical mutation where endocrinetransformation reactin with the nervous system causes chanes.

T*e E&!ocr)&e Orc*estr+3 (he anterior pituitary operates throuh thehypothalamus 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, throuh a feed back

system.

THE THY%US(his is an important lymphoid oran. 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 antienic 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 androenichormones. (he involution is delayed by castration and adrenalectomy.

(hymic hyperplasia or tumors are often associated with myasthenia ravis

characteri>ed by e!cessive fatiue 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 pinealland is represented by a double structure. (he anterior part ;para pineal oran=

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 throuh the hypothalamus,

particularly in the period before se!ual maturity. (he amino acids

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-*acetyl*?*metho!y tryptamine ;melatonin= and serotonin that are found in the

land may have some action on se!ual maturity. (he effect of liht, stress,

temperature variation, and feedin on the reproduction cycle are mediated throuh

this.

T*e Hypot*+,+ms3 (he hypothalamus is part of the diencephalon formin thefloor and the lateral wall of the third ventricle. It is the head anlion 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 theposterior part sympathetic activity. #ut these effects overlap. (he hypothalamuscontrols cardiovascular, respiratory, and alimentary functions ** three functions

important for survival. It reulates temperature, and food and water in*take, as it

has centers for huner, satiety, and thirst. (hrouh its controls over the anterior

pituitary it controls ametoenesis, the reproductive cycle ;the uterus and the

ovaries=, and the maturation and maintenance of secondary se!ual characteristics.

(hrouh its connection with the limbic system it participates in the elementary

drives associated with food ;huner and thirst= and se!. It is a bioloical clock.

(he circadian rhythm of wakefulness and sleep is controlled by the reticularactivatin system ;for wakefulness= and the hypnoenic >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, rae, aversion, and pleasure are centered in the

hypothalamus limbic system and prefrontal corte!. 3ham rae can be produced

by the stimulation of caudal hypothalamus and eliminated by its destruction.

7ositive and neative reward centers have been shown to e!ist in thehypothalamus.

F F F F2reation and destruction are simultaneous events. 3o also are the birth and death

of thouht. (here is no such thin as death. (he body chanes from one state into

another as recyclin of matter. "atter is not born, but chaned. It is not possibleto e!perience one$s own death. hat we e!perience is the void or emptiness that

occurs on the disappearance of someone$s dead body. In the natural state$ the

continuity of thouht is absent. hat is present is a disjoined series of

independent interactions. hat happens in the environment happens in us in thatstate. (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 passae of seasons, and the movements of the planets.

(he recurrin death process in U.G. can be compared to the process of birth of ababy. (he body oes throuh 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 beins to come back to

life. (he body warms up and beins to move. 7ulse and metabolism pick up.

(he present 9oa 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

yoa asanas bein, not vice versa. (he whole process of dyin and renewal does

not occur in U.G. by volition. His breathin responds to the physicalenvironment, but is not under the influence of his thouht.

FFFFFFFFFFF

x). THOUGHT AS A SU-I-AL PHENO%ENON

"The fundamental attributes of life are survival and reproduction."

11 U.G.4ivin oranisms e!perience throuh the input of the sensory system. hen we

touch a body, the idea that it is rouh or smooth is born out of imaination 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

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thouht. (he moment we separate ourselves from the bree>e, the sensory activity

is translated within the framework of the knowlede 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 knowlede we already have. (hus all the knowlede 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

throuh the help of the knowlede we have of it and that knowlede is stored inmemory. (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 reconition 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 throuh a constant demand for usin it. (houht

has survived for millions of years, and it will have to maintain its continuity in

order to survive. (houhts come from outside of the oranism, in the sense that

they oriinate due to outside influences. (he translation of sensory perceptions

within the framework of our e!perience structure is thouht. e are usin these

thouhts 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 thouht is mechanical because that knocksdown our feelins. 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 enery like the electric enery.

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 brouht the idea that everythin has

been created for us8 and that is responsible for our destruction. (houht is

destructive8 it is a self* protectin mechanism. (hat is to say, all that is born out of

thouht is destructive, irrespective of its nature, whether it be reliious, scientific

or political. (hinkin cannot help us solve human problems. e create problemssince we cannot live without them. #ut we are not ready to accept that thouht is

our enemy, we do not know how to survive and function without thouhts. (here

is no way to et over the fact that thouht 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 thouhts passed on fromeneration to eneration. (houht is not an instrument that can be used to help us

live a harmonious life. (hat is why all the ecoloical or pollution problems have

arisen, destroyin us with the destructive weapons we have unleashed.

(he body has an enormous intellience to function in an interated manner, but

we want to teach the body thins for which it has no interest. #ut the body is not

interested in thins like enlihtenment 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 symptomarisin, 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

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(he %uest for happiness is a sensual activity. +ll our e!periences are limited to

this area. (he human species at some stae of evolution e!perienced

self*consciousness which separated him from the rest of the species on the planet.

(hen thouht came into e!istence. (houht is a protective mechanism. It has

helped us to be what we are today. It has helped us create hih technoloy and

make our life more comfortable. +lso, it made us discover laws of nature.

(houht, however, is interested in its own survival. +nd for that reason, it isopposed fundamentally to the functionin of the oranism 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 calledindividuality. (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 thouhts and e!periences.

(houhts are not spontaneous or self*enerated. e use what we call thouht to

achieve our material or spiritual oals. (he latter we deem as hiher because of

the conditionin by culture and because of its thouhts. +ll spiritual oals arematerial 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 knowlede that is passed on to us.

Hence we can conclude that thouht is memory.

Is there a thouhtless state& 3piritual teachers tell us that there is. 3o, whatever

we e!perience in the process of achievin the oal of the thouhtless state

strenthens the very thin we are tryin to be free from, because the process

implies further thouht.(he cause*effect relationship is invented by thouht. 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 thouh

events are disconnected in themselves, they are connected by thouht.

2ause*effect relationship does not e!ist even in nature. Hence there is no cause

for the bi ban$ or for the creation of the universe or of life. (here is no

beinnin or end. It is in a perpetual state of flu!."aintainin what is called our identity throuh the constant use of memory

creates tremendous problems because such use involves enormous e!penditure of

enery and leaves us with no residual enery to deal with the problems of

everyday livin. Is there a way out to free ourselves from our identity& -o, that

very thouht of freein ourselves creates problems.(houht 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 maintaininthe sensitivity of the nervous system that is essential for its survival.

If we use the same instrument of thouht 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 hihly e!citable se!ual pleasure is not without pain. (he

body ets tired enormously. (hus thouht is not intended to understand the

sinificance of life or to achieve a spiritual oal, or to be used for the %uest of

permanent pleasure.(houht influences the innate intellience of the body. It is thouht that makes

our life more miserable and makes us end up with psychosomatic diseases like

hih blood pressure and the various neuroloical diseases of the modern ae.

(hus thouht 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. (houht 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 handlepermanent states of pleasure or pain. (hus the functionin of the body and the

demands of thouht are always in conflict and mutually opposed. (his situation

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cannot be resolved by thouht. )urther, thouhts will only add up and aravate.

e have to end this destructive interference of the self*perpetuatin mechanism

of thouht. e cannot, however, control thouht. :ne usual way to control

thouht is by adoptin the rational approach$. (he rationalistic approach is based

on cause*effect relationship.

U.G. says that there is nothin like self*independence of the thouht process.

(here is no thinker but only thinkin. e think that there is a thinker, but actuallythere is none. (here is no way to know the thinker, if there is one. e only see

the movement of thouhts. (houht is the movement of memory. U.G. also says

that there is nothin like observation or understandin of thouht because there is

no subject or observer independent of thouht. (he division between thouht andan independent subject or observer is an illusion created by thouht. (hus,

awareness of one$s own thouht process is not factual. U.G. says that the idea of

a thouhtless state has been e!ploited by many urus and od men for their own

commercial arandi>ement. Gurus claim copyriht while nature does not.

U.G. claims that the thouhtless state occurs when thouht collapses. hat is left

is the harmonious mode of function of the oranism where thouhts appear anddisappear in accordance with a natural rhythm and in response to a challene. (he

body functions in a natural state freed from the morbid hold of thouht. (houht

per se is not the problem, but it is only its self*perpetuatin process that is

danerous. (he death of thouht 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 beinnin with touch, then taste, smell, siht, hearin, oneeach day for five days. (he order of the disappearance is strikin. (hese sense

orans went into dysfunction in the order of their development in the human fetus

in the embryonic state.

In other words, the chronoloy of disappearance is the chronoloy of

development. (he state attained by U.G. is indescribable and has nothin to do

with bliss, thouhtless silence, and other business jaron. 4ater, all the senses

became functional, workin independently. Hence, there was no connectin

leadin to a build up of thouht. (he senses were workin in their peak capacityfree from disturbin influences8 but no omniscience. (he demand to know was

absent. (here was physical tension and pain. henever the self*perpetuatin

thouht system collapses, enery is released.

(his state cannot be shared, since sharin presupposes a division between self

and others. It also assumes that the knowlede he has is lackin in others. U.G.thinks that we are all on the same wave lenth. (here is nothin to ive and

nothin for others to take. (his idea runs counter to the traditional Hindu concept

ofguru-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 enlihtenment. 9ou have to et itby 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 enlihtenment, 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 enlihtenment has to be

different.

hen it is somethin that cannot be shared or transmitted to others, the wholesystem of uru collapses. Gurus transformed this spirituality into commercialism.

(he so*called past masters like Rajneesh and "uktananda are the worst

perpetrators of crime aainst humanity, since they only advocated

authoritarianism and se!ual abuse of female disciples. (hese are perverted minds

with neuroloical disorders.

(hanks to U.G., he did not build a math or assembly of disciples or orani>ations

to preserve and perpetuate his teachins or cult. He is totally aainst the

personality cult.(he reat misery of humans is brouht about by the search for enlihtenment or

moksha ** a oal imposed by culture over millennia. (he physical, physioloical,

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and mental tortures which people undero to attain this state are perverse. (he

torture of the body by withholdin food causes such metabolic chanes that it

may cause hallucinations which are mistaken as spiritual e!perience. Cesire stems

from thouht. (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 illusoryand 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 framentation in U.G.$s philosophy. It is a monism basedon physical and physioloical modes. -ature is a sinle 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 neurobioloical terms

devoid of reliious, psycholoical or mystical implications. (his is a new

concept, the concept we see in nature ** a natural concept.

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x)). THE %YTH OF THE %IND 11 4NO(LEDGE EDEFINED

Knowlede is not mysterious nor is it abstract. It is just identification of an

object. (he knowlede that we have stored in our memory created the object wee!perience. ithout the help of knowlede 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. oucannot 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 thouht itself is action. 9ou cannot look at thouht. (houht creates

a space between the thinker and the thouht and then tells itself, 'I am lookin atmy thouhts.' Is that possible& (houht brins in another thouht. e have been

brainwashed over centuries by the holy men to control thouhts without thinkin.

e would be reduced to the state of a corpse. (here is no %ualitative difference

between thouhts. (here is no difference in your thouhts as, for e!ample, when

you o to a temple. #ut you attach reat sinificance to visitin a temple. It is

only prejudice that makes the difference.

(houht can never capture the movement of life. (houht and life are like thunder

and lihtnin which occur simultaneously, but the sound of thunder reaches uslater by virtue of its lower velocity., thus creatin the illusion that there are two

events. (he natural physioloical sensations and perceptions can move with theflow of life. (here is no %uestion of capturin or containin the movement.

+ctually consciousness is somethin we will never know. e become conscious

only throuh memory and knowlede. (here is no such thin as lookin at

somethin without the interference of knowlede. (o look you need space.

(houht creates space. (hus space itself is a dimension which is the creation of

thouht.

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 enery 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 lifeindicates 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

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time are a continuum, and it is impossible to draw a distinction between past,

present, and future. In bioloical terms the fourth dimension represents

continuity.

+n individual who is free from self*consciousness no loner e!periences his

own independent e!istence. It is the movement of thouht 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 thouht*relatedstate of mind.

:ur search for happiness is prolonin our unhappiness. (he demand to be free

from problems is the cause of all our problems. (hat pursuit itself is slavery. (he

ure for freedom and self*knowlede are connected. (he knowlede we haveabout freedom denies the very possibility of freedom. hen we stop lookin at

ourselves with the knowlede 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 spiritualinterests 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 frihtened mind. (he history of human

thinkin has produced saints, teachers, and so on, but the idea of God is the mostcorrupt of all. "an$s already messed up life has been made worse by reliion.

(he sum total of knowlede is there in everyone. 9ou cannot separate e!perience

from knowlede. 3imilarly enlihtenment has no independent e!istence of its

own apart from the knowlede we have about it. (here is no enlihtenment at all.

(he idea of enlihtenment is tied with the desire to chane. #ut there is nothin to

chane. (he attempt to chane is just an attempt to eliminate one state and replace

it with another. hat we are, how we are, and what we ouht to be are linked by

time. e are oin to be enlihtened 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 aner lies in aner. 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 orans. #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 thouht, do what you may. (houht by

itself or in itself is not damain. It is only when you want to do somethin withit, 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 reliions.

2hristianity did not produce such weird characters as Hinduism did. In India

reliion is an individual affair, each sellin its maic ware, thus eneratin a lot ofvariety. (his is the reliious heritae. Hinduism is a combination and confusion

of many thins. (he actual word Hindu$ 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$ reliion as the reliion of the #lackHindus$. 3cholars may not like this interpretation, but U.G. claims that it is

correct and historical. +ccordin to him, Hinduism is not a reliion. 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

9oi$s meditation ymnasium, and 3atya 3ai$s maic and mesmerism. (he

durability of these products is %uestionable. (he teachins of the reat founders

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of reliions 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.

Reliious 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

%OAL CODES OF CONDUCT(he reliious people preach us to practice moral codes of conduct such as

enerosity, compassion, and love while they remain reedy and callous all thetime. 2odes of conduct are set up by societies in their own interest. (here is no

reliious content in it. (he reliious man puts the priest inside you, and society

puts the police man outside. Reliious people have to be inored. +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, reliious, 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 intellience ofthe 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 intellience is handlin the system

well by processin with sensory inputs. (he reconition of sensation involves

enery. +nd continued reconition makes a dent on the enery reserves. e try

to increase pleasure and decrease pain, somethin which is opposed to natural

laws.

(he body is interested in survival and reproduction. (houht is essential for

survival, since it determines action and reaction. +ll animals have survivalthouhts, but in the case of man, thouht is complicated by the additional factor

called reconition, which consists of superimposin somethin over the natural

sensory functions. (he thouht structure seeks continuity at all costs. If you o

into deep sleep lon enouh, you$ disappear. (he body oes throuh clinicaldeath, and, in some cases, renews itself. +t that point the entire history of the

individual located in the enetic structure of the body no loner 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. (hisenetic e!pression is innate.

3o lon as motivation e!ists there is self*centered activity. (he more you are

enaed in it, the more you become selfish. e will never be free from

selfishness, thouh we are encouraed 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 thouht. 3elfishness is in our enes. 3elflessness is a commoditysold 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 reliious activities are

basically selfish. +ll spiritual and reliious e!positions should be challened not

on the authority of holy books like the Gita or Upanishads, but on your own

authority. + reat sae 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 hisproduct by convincin you of the superiority of his product over all others.

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+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 strenthened by the cultivation of selflessness.

e have lost the desire to %uestion what others say. e have been subjuated byreliious 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 drus,saints are dispensed with. 9ou can take a dru and control your thouhts.

Tr+&s)e&ce o5 L)5e3:ur tradition tells us that life is transient. (radition means no chane. (hus our

life is a denial of the reality of chane. 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 imaines 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 thouht. )reedom e!ists not in findin

answers but in the dissolvin of all %uestions. Unfortunately we are not interestedin this.

(houht 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 orani>edalon 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 knowlede 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 chane yourself and society. #ut you cannot chane them.

9ou want to chane the world, so that you can live happily, full of compassion

for mankind. 3o lon as you desire a chane 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 chane the brutal society will only add toits 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.

FFFFFFFFx)0. THE CONDITIONING OF THE %INDe have powerful instincts. (he conditioned mind cannot be deconditioned.

Gurus propose the deconditionin of the mind. It is another sales immick.2onditionin is intellience8 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

enlihtenment is false.

$ do not loo upon the !orld as a separate thing as you do. Theno!ledge about the !orld comes to me !hen there is a demand.

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The natural state is one of unno!ing. $ do not no! that $ am a

free man. There is no !ay to e#perience the reality of anything. $t issomething that cannot be e#perienced by anybody. 11 U.G.Soc)ety )s + 8&2,e33ociety is a junle created by us. U.G.$s e!position takes you to the %uestions ofuntouchability 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 peacewith ourselves is war. (here is already peace in us. It needed not be souht. (he

livin oranism 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 themoment he starts searchin for peace.

hat keeps people toether 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 hiher level in

technoloy. #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 throuh man8 lack of resources, economic slavery, or poverty can also

cause it. #ut man will take everythin with him when he destroys.

(he ure to become a master of the planet stems from reliion which says thatman is the center of the universe and that everythin in it is for him. (hat is why

he has plundered the planet.

(houht 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 thins 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.F F F F

F(he fundamental features of a livin oranism are to survive and reproduce one

like itself. 3urvival needs food. +fter satiation of huner, 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. (houht builds up an e!perience and

creates a desire for ultimate happiness devoid of pain. (hus thouht* 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 repeatedattempts you make to et rid of this thouht bondae, thouht further perpetuates

and strenthens itself, thus entrenchin itself more deeply. +ny attempt by way

of meditation, spiritual purification, use of reliion or social reform, or even by

revolution of any kind, will only strenthen the thouht bondae, thus

strenthenin 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 chane occurs, which he calls 'mutation' ;not in the enetic sense,but in a physioloical sense=, and the oranism becomes free from the bondae to

thouht. hen it becomes free the oranism returns to its oriinal natural

bioloical condition. (houht then falls ;how&= into a natural rhythm in which the

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activity of thouht becomes limited to the iven situation. (his cannot be caused

by your effort or volition. (he conenial condition for this chane to happen is to

remain effortless. (houht comes into action when the situation demands. #ut

how& Unless you attain that chane, it is not possible to e!perience the situation.

e can see several analoies.

e sometimes do act spontaneously. e do not always think first, and then act.

U.G. perhaps acts spontaneously without thouht and that condition of his issustained. (hen how to et the situation*oriented thouht&

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 cannotunderstand that.

U.G. says that you and I are not separate or different from each other, thouh we

think we are. 3o it becomes impossible to prove or disprove some of his

teachins. 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 thirdbelief 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.

Knowlede is power. It is technoloy that is the drivin force. (he rationalistic

approach is based on faith in the ability of thouht to transform the human

condition. U.G. says that this is a misplaced faith, because thouht is divisive and

tries to perpetuate itself, thereby leadin us to destruction. Intuition, he claims, is

refined thouht, just as faith is without any foundation. 5verythin that is born

out of thouht is destructive and harmful one way or the other. U.G. says that theinnate natural intellience of the oranism is the one we have to depend upon.

(he ac%uired intellience is no match to it.

CO%%UNICATION OF EXPEIENCE3

"E#perience can never be translated." 11 U.G.+ccordin to )inklestein, the lanuae of mythos, a lanuae which alludes to

e!perience but does not attempt to replace it, is the true lanuae of physics. (his

is because not only the lanuae we use to communicate our e!periences in dailylife but also mathematics follow a certain set of rules ;as the rules in classical

loic=. 5!perience is not bound by these rules. It follows a much more permissive

set of rules ;vi>., %uantum loic=. uantum loic is more real. It is based not on

the way we think of thins but on the way we e!perience them.hen we try to describe an e!perience with classical loic ;the way we have been

doin since we learned to write=, the loic imposes certain restrictions, and also

introduces distortions. (hese restrictions are the set of rules in classical loic,

where the rules are well defined and simple. Unfortunately, they do notcorrespond to e!perience. (he most important difference between classical loic

and %uantum loic concerns the law of distributivity. (he distributive law which

is the foundation of classical loic does not apply to %uantum loic. ;van

-eumann, /?? and van -eumann and #irkoff, /0E=.

(he above authors have demonstrated mathematically that it is impossible to

describe e!perience with classical loic because the real world follows different

rules. (he rules that e!perience follows constitute %uantum loic whereas the

rules that symbols follow constitute classical loic.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. + jude 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 jude there is a third verdict possible, vi>., 'He is my son.' (he very fact

that judes are prohibited to try cases in which they have personal interest is a

tacit admission that e!perience is not limited to the cateorical alternatives ofuilty or not uilty. :nly in the reality of symbols the choice is clear.

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(he reconition of this %uality of e!perience is an interal part of %uantum loic.

an -eumann$s discovery that our thouht 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 loic 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 enlihtenment, then the

philosophy of physics is becomin indistinuishable from it."There is no !orld out there e#cept via concepts." 11 U.G.

In nature thins are as they are. 2orrelation is a concept which we use to describe

the connections we perceive. (he word and concept of correlation$ have no

sinificance 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 ofcorrelation. (he same is true of particlesB if we were not here to make them, there

would not be any particles.

)rom a pramatic point of view nothin can be said about the world out 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&diner$s wave e%uation=8 and the meanin of the wave function lies only in

the correlation of other macroscopic thins. 3ince the wave function is thouht to

be a complete description of physical reality, and since that which the wavefunction 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 orani>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 loically independent of other thins. #ut the

concept of independent e!istence evaporates