The Essence of Tantra

The Essence of Tantra


I have spoken on many aspects and various practices — from Kriya Yoga to Self-Inquiry techniques… from effort to grace… from the Absolute to the wrath of Kali… from affirming to burning.

The reason is simple. One particular teaching or technique cannot be prescribed to everyone. Each seeker is different — with differing temperaments, inclinations and approaches that suit them in their own unique manner.

So today I am going to talk about Tantra. The term ‘Tantra’ often sends a sense of uncomfortable energy into the Hearts of many seekers, particularly traditional Advaitins and Yogis who, because of a particular mindset, believe that this form of practice is somehow ‘impure’ or ‘unholy’ as compared to Inquiry and Raja Yoga.

Trust me, I know that feeling. And I do not blame them as we often associate Tantra as a playground for free sex. This is a common misconception.

Many of the revered saints of India were Tantra practitioners — Shri Ramakrishna, Aurobindo, Shivananda, and Nityananda.

Adi Shankara himself was not only the most famous Advaitic Guru, but also one of the most important Tantric teachers. His great poem to the Goddess, Soundarya Lahiri (Waves of Beauty), remains perhaps the most important Tantric text that is used for Sri Chakra (also called Sri Yantra) worship.


There are many books on Tantra which describe it in greater detail as so much has been written about it. My purpose is not to go into too much detail from an academic point of view, or go into detailed philosophic interpretations. Instead, I would like to bring out the real essence of real Tantra by presenting the practical aspects through the light of my own personal practice and experience. I am simply writing down my own personal experience here.


Most spiritual paths have a central ideology… system… approach… or way of practice… which forms the basic theme of its teaching.

Raja Yoga — the classical approach based on the Yoga Sutras of Patanjali — talks about breath control with some moral and ethical restraints as the main tenet.

While Self-Inquiry (direct path) — through the approach of ‘Neti Neti’ — purely emphasizes sole abidance in the subjective awareness of ‘I’.

Because these approaches have a theme or an ideology, they become fixated and attach some boundaries to themselves. They get trapped inside a box. Both of these approaches consider the world to be an ‘illusion’ and ‘Maya’, and something that one needs to reject and be careful about so that one doesn’t get caught up with the world. One can’t deny that there is an element of escapism in these approaches.

Tantra, on the other hand, has no fixed theme or ideology. It has no problem being inside a box, outside of the box, or even getting rid of the box. That is its beauty. It has the symphony of all paths, and of life itself. It denies nothing.

If I were to give a one word description of Tantra, I would say ‘Inclusiveness’, and end it there.

Tantra includes everything — the practices of Raja Yoga, Bhakti and Inquiry, and the experiences from them. All merge into one. Mantras, yantras, rituals, pranayamas, bhakti, energies, worship of deities, chakras, etc. all form part of Tantra.

It also does not deny this world, the body, the mind, the senses — nor does it deny any form of practice or deny your experience.

For Tantra there is only one rule ‘Experience and Embrace’.

If anything is in your experience, then it is real, and on becoming aware of it, this becomes Tantra.

For Tantra, every experience (human, spiritual, or in any dimension) is valid. There is no room for suppression. No escape from anything.

Tantra is about being fearless, as everything is an expression of the SELF Itself that needs to be embodied to reach real happiness. In spite of Tantra embracing all the paths within itself, there are some remarkable principles that separates it from these paths.

1) The Goal is an Ever Present, Ever Available Companion

Tantra practitioners are not goal oriented, they are Rasa (juice) oriented. These are teachings for those who are lovers of passion, sweetness, wetness, aliveness, spontaneity and beauty. In Advaita or Yoga, the bliss is in attaining a goal — stillness, bliss or joy.

In Tantra, bliss is NOT something that one needs to wait for. It is immediate and never delayed.

They are like honey bees. They seek flowers and find the sweetness of honey in them, collecting them and accumulating them within themselves — ‘the hives of SELF’ — full of juice and sweetness, and then move again looking for the next flower.  So bliss is always their companion.

Similarly, Tantra practitioners — due to the inclusiveness of all paths, practices and teachings, and also of the relationships they develop in the world — find sweetness in everything they connect with. They find their ‘honey’ through the senses — and even beyond the senses.

While in stillness, they are in bliss — and in movement too. So ‘bliss and joy’ is their constant companion. Even in the element of seeking, there is joy. That is the beauty of Tantra.

2) Both Subject and Object are Equally Important

Even though Tantra recognizes the non-dual state of awareness as the final state, it is not obsessed about the SELF alone.

In Tantra the object is as important as the subject — the flower is as important as the hive (the SELF). The Tantra practitioner (the ‘bee’) does not compromise the flower for the hive, for he knows that the hive exists because of the flower, and that the purpose of the flower is to help build the hive. One cannot exist without the other. It believes that being tied down to the subject is no different than being identified with the objects.

An object without the SELF is useless, and the SELF without objects is juiceless. This is the essence of Tantra.

So in Tantra, ecstasy and joy is a constant companion, where both the SELF and the object co-exist together in order to fulfill your Divine destiny of being in joy and bliss.

3) Attached to Neither Subject nor Object

A worldly man attempts to find his ‘centre’ in objects, the wise man in the SELF — but a Tantra practitioner believes in MOVEMENT.

What is most prominent for him is the dance… the swing (movement) from subject to object to subject and so on. Even though both the SELF and object are equally important, the Tantra practitioner is not attached to either of them.

He stays in the middle and moves from one to the other — much like a honey bee moves the honey from the flowers into the hive, stays there for sometime, and then moves again looking for the honey.

The journey is more important than the destination.

He is ruled by aliveness, spontaneity and the joy of travel.

He is the only one who can begin a journey again and again… even after reaching the goal.

It is like a pendulum. Swaying back and forth, and at the end of every swing there is complete stillness. In Tantra you are allowed to halt or pause… but never to stay in one place because the belief is that with momentum, your reach even greater heights.

That is why a Tantra practitioner is the most adaptable of all practitioners. Like a bee, he can be happy alone or together (building and sharing hives of joy with others).

Osho once said: “…Tantra is indulgence with awareness.” (unlike worldly indulgence, to differentiate). I do not know whether this is so, or not. It could be, or it may not be. It depends.

In my experience, the question of ‘indulgence’ becomes quite unimportant in Tantra as ‘indulgence’ would be a position that is taken towards an object.

In Tantra, both the SELF and the object lose significance over Rasa. There could be abstinence, and yet still be Tantra in my opinion because the main focus is not on indulgence, or identification, but on the purpose, the juiciness that is attained.

One could abstain and yet derive the juiciness from the object through Tantra. Thirst has a unique juicy feeling too. This principle holds true in all situations, whether in relationship with your practice, or with the world, or with the SELF.

Real Tantra is not about forgetting the SELF and indulging in objects, 
 or vice versa, but about the juiciness that connects both.

It becomes clear that the Tantra practitioner approaches his relationship with every object as an opportunity to fall back into the SELF, and takes every delight to witness the SELF reflected in his beloved object.

4) The One Object that Halts All Seeking

You have heard about the SELF — where all seeking stops. But have you ever heard about an object that puts an end to all seeking? This is only possible in Tantra. And this is where Tantra meets its own end too.

A question that may arise when I talk about the bees and the relationship they have with flowers is: “Does Tantra suggest that we keep moving from one object to another in search of Rasa (juice), much like the bees move from one flower to another?”

This is why we have so many Masters, so many practices, so many relationships to choose from. But this comes to an end too. Through Grace, you can come across one such practice, one such Master, one such beloved or lover, from whom you can derive such juiciness, such variety, such quality, such flavor, that seeking other objects will become unnecessary.

The Kula Teaching: The Heart’s Secret Teaching states (verse 2.80):

“The followers of the Heart, knowers of the essence, do not consider other religion, just as bees who serve themselves the blossom of the coral tree don’t seek to obtain other flowers.”

When the ‘coral tree’ is known, such intimacy will be formed that it will no longer be possible to maintain a SELF apart from it. That one ‘coral tree’ could be your lover, your wife, your husband, your teacher, or your practice. The walls of separation between the two will be torn down and all will merge as ONE.

There will not be any separate ‘hive of the SELF’, nor the flower… not even the Rasa. There will exist only the blissful buzz of BEEing.

Our Eternal Thirst – “Where are You O’ God?”

Our Eternal Thirst – “Where are You O’ God?”

Many seekers ask me what is the one quality that they must have to achieve success on the royal path of Self-realization. Looking back at my journey, I would say it is ‘thirst.’

You see, I am a very thirsty person. Right from the first, I was full of thirst. So I searched and searched for that something or that someone who could quench my thirst. I received a lot of love and gave a lot of love, but yet my Heart was thirsty. I wondered why.

Even when I started making money in business, I felt something was lacking. I had friends, relationships, and career, yet something was missing. I was not fulfilled. The frustration was slowly building in me until one night I felt I just could not hold it inside. I broke down. I felt so empty in my Heart, tears began to well up in my eyes and roll down my cheeks. I started weeping.

What was I searching for? What was going on with me? Who was the one missing in my life? For whom was I in such pain and agony? Why did I feel so empty in spite of the fact that my life appeared so perfect in all ways? Deep sorrow, anguish, and pain filled my Heart.

I cried that whole night, until nearly four o’clock in the morning… when suddenly… something began to change. It felt like an arrow had pierced my Heart, yet there was no trace of blood. And quite amusingly, the pain was sweet. A sweet nectar was accumulating in my Heart, and flowing out of me. I was beginning to sense that someone might just answer me, so I kept asking and waiting to hear God’s voice.

Finally, I heard a voice. I felt it was my own Self — Higher Self, or God — who said:

“You are thirsty because you want to know Me. You want to merge with me, dissolve into Me.”

I got goose bumps all over my body as I went into an uncontained, unexplained, Divine ecstasy that I had never experienced before in my life. This was my first direct interaction with God! I thought that if only hearing His voice could give me so much joy and bliss, imagine the joy and bliss when He gives Himself to me. I decided I wanted Him and nothing else. Even if it meant I had to die.

This became my only goal in life, and I began to find ways to reach and know Him.

Some people said, “Ah, this could just be your imagination. This can’t be real. It is probably your own mind.”

I told them that it was easy for me to conclude that it was not my mind, because whenever I believed or listened to my mind, there was never any joy. There were never any goose bumps. There was only more trouble. Thus, this could not be my mind.

So I pursued my goal, and the more I turned towards God, the thirstier I felt. I had ups and downs, and periods of joy, and days where nothing happened in my sadhana. But my thirst remained intact.

Then one day, as I was sitting in meditation, my breath suddenly stopped at my Heart centre, and the life force started to move on its own — up and down the middle channel of my spine (Sushumna). My whole room suddenly was filled with light, and I moved out of my body. Soon, not just the room, but also my whole body was lit up. I felt weightless and was floating around in space. My throat and Heart were full of Divine nectar. Then I lost consciousness.

When I woke up, the euphoria was gone, although the nectar remained. The world, however, was no longer the same.

With tears of gratitude, I called my Guruji, and told him my experience. He was very happy to hear it, and asked me to fully describe the experience again. Then, after a brief silence, he said, “My son, now even if you die, you have made your life successful.”

For many days I was in a deep state of Samadhi. I had become one with everything around me, and could feel it ALL. I could manifest many things, and developed siddhis.

Like an alcoholic, I had been searching for a drop of wine. Now I had finally found Him, and found myself floating in an ocean of wine. I could drink as much of it as I was able. I thought I could never be thirsty again. But I was wrong.

The thirst never seemed to go away. I went to Him again, this time with tears of joy, and asked Him why I still felt thirsty.

His voice said:

“Why should you not? There are many who want Me, but don’t know how to find Me. They are thirsty. You will need to quench their thirst to quench yours.”

So you see, I am still thirsty. But now my thirst is even bigger because I love all of you who are thirsty, and who unknowingly seek to quench your thirst through objects. I see how God disguises Himself as an object. While you see only the object, I see God inside that object.

Some people tell me that I must be blessed to have this thirst, to have this rare quality. I do not think it is a quality, because if it were a quality we could refine it, shape it and teach it. I consider this ‘thirst for God’ to be a condition, something all of us have — provided we could recognize this condition, this blessing, within ourselves — provided we welcome the invitation and allow ourselves to do so.

There may still be some who fail to recognize this thirst they have. I tell them that if they can’t feel their thirst, then feel mine. I tell them if they look in my eyes and look into my Heart, they will know my intention and desire for them. They will know my thirst for them. Then there is no way they cannot recognize their own thirst.

If you are with me in our Satsangs, or watching the video for this Satsang, you will recognize the thirst that is beyond all thirst — the thirst that can quench all other thirsts, but still remains unquenched. This is the one thirst you never want to get rid off.

Accepting Pain and Suffering

Accepting Pain and Suffering

There are two things we often hear from most spiritual teachers about pain and suffering. I am talking about the psychological pain and suffering due to stress — related to factors like job and money insecurities, relationship issues, or anxiety related to some possible health issues of self or loved ones. The two pointers or pieces of advice we usually hear from most teachers today are:

1) Suffering is not ‘real’, or 

2) Suffering must be accepted.

Unfortunately both these pointers, no matter how pure and well-intended, fail because they are not part of our experience. So, if someone says suffering is only an illusion or belief or idea, and that it is not real, such a pointer, no matter how lofty, is meaningless because we don’t feel it is so. Our suffering feels very real, and that advice seems absurd to hear. We are sitting on a fiery pyre, and some teacher is saying the flames are not real. Such words like “suffering is an idea, concept or belief” are far removed from our personal reality.

The same thing is true with acceptance. If it were easy to accept, why would we be here in the first place? I mean, we know we are in pain and are suffering. We may even believe that suffering is the doorway to bliss and to God because we have heard this over and over again.

We all know that we need to accept pain and suffering. But how do we get ourselves to accept it?

Intellectually we understand, but can’t grasp what message is being delivered to us energetically or realistically. We don’t see ourselves connecting to this teaching, no matter how good the intentions are.

That is why the first thing we have to do is trace the reason why we can’t accept “acceptance”. For that we will have to go to the origin of the issue. Have you ever noticed when it is that we usually use the word “acceptance”? We use it when there is some form of failure, tragedy, loss, misfortune, disappointment, rejection, abandonment, or whatever the “associated” issue.

From childhood, we have encountered the word “acceptance” innumerable times. We were always told to “accept” things.

Our parents said, “You won’t get this toy you want; I will buy you the other one.”

“I won’t give you a bike, but if you wait five years, I will buy you a car.”

“Didn’t get the grades you wanted? OK. Accept it. Don’t sulk too much, and try harder next time.”

Friends said, “Didn’t get the boy or girl you wanted to date? Don’t sulk. Chill man. Accept it. You will get a better one.”

Colleagues said, “Didn’t get the job or promotion you wanted? Accept it. You are talented. You will get one soon.”

“Acceptance” is a dreadful word. It is associated with failure or disappointment.

So you see, whenever we hear the word “acceptance,” we also feel loss, disappointment, tragedy and failure underneath the word — the undercurrent. These feelings are all linked.

Another factor is that nobody around us wants to see us be a loser, or an emotional wreck, with the unpleasantness, mourning, chaos, and disorder that follow. So they are quick to provide us with a remedy. People around us are always in a hurry to shake us out of our pain, and so offer us a solution. And that “solution” is what prevents us from connecting with our reality from the very beginning.

Acceptance can therefore feel like it’s been thrust or forced upon us. Acceptance can be such a filthy word.

Due to these two reasons, there is a subconscious, inbuilt resistance to the word “acceptance.” No matter how beautiful and remarkable acceptance is, it comes with a curse. Acceptance is never purely alone. I wish it were. Then there would be no problem. But it comes already with a resistance to it. And as I begin to sit and process my emotions or feelings, I can actually feel the resistance and non-acceptance.

Resistance and non-acceptance are a more powerful force than the thought or feeling of acceptance. This situation is more painful because at first you were dealing with something that was disturbing you on the outside, and now you are fighting an additional war within.

Probably the most important reason for resistance is the motive behind “acceptance.” Everybody, including ourselves, wants to accept because we want relief from what is going on with us. But how is that really acceptance? It’s not; it is manipulation.

Trying to accept a problem in order to fix it can’t be real acceptance. Accepting something to get rid of the associated feeling is already non-acceptance of “what is”. The motive and intention behind acceptance is fabricated and dishonest. We are being manipulative, not real and honest. How can acceptance help us then? The intention is not really one of acceptance. We are only accepting because in reality we don’t want to accept it. From the moment we manipulate ourselves to accept something to get rid of it, we have already moved out of acceptance.

Now the solution is this — it is better to begin with embracing non-acceptance and resistance. It’s more real and honest than acceptance.

Then at least we are not fighting within to accept. In short, we accept that we can’t accept this story, feeling, emotion, or person. Now we apply our mind to understanding what is realistically taking place within us. We get involved with the process of knowing what is intimately taking place within us. We just watch what is taking place within us.

The first thing we become aware of is that there is not one voice, but many voices talking and screaming at us — like a thousand dogs barking inside of us, and wanting our attention. They are constantly drowning out each other in an effort to get your attention. The more you try to silence them, the more loudly the voices bark — one voice is of anger, one of hatred, another of fear, and other voices of jealousy, revenge, spite, resentment, victimization, manipulation, disgust, self-pity. There are many, many different voices, all speaking different languages.

The challenge is getting the voices to speak in one language. We can do that by carefully listening to each of them patiently, and by attending to and observing them.

When we do that, all these voices are brought together and merged into one language — a language we will eventually learn by listening to the many voices again and again. This will be a new language, and maybe one that is hard to learn at first. But slowly we will begin to understand the one inner language.

This is what I call the “accumulation” stage. As we start to accumulate the voices together, and we get clarity about the innermost language of ourselves, another interesting thing begins to happen. This new “single voice” will contradict every spiritual word or knowingness we have ever heard of. It will tell us, “You are nothing but a pile of shit, a heap of garbage. You are layers and layers of shit, garbage and filth!”

The sheer immensity of this realization will shake us totally. We will get a whiff of what exactly we are, and will no longer be able to pretend to be anything other than what we can see ourselves to be. It won’t be a pleasant sight.

There is a lot of spiritual talk and many concepts around acceptance. “It is all fake light and love here (words pouring from the lips), and all black, dark and dense there (words circulating within).” What I am talking about here is no ordinary spiritual knowingness.

The knowingness that we all are shit, garbage, crap, filth can only be acknowledged with the deepest honesty.

We can observe how so much crap and shit keeps getting added and piled on. Yet we continue to expect so much, even perfection, from others and from ourselves. We never acknowledge what we already are blessed with. We never feel grateful for how very fortunate and lucky we are.

When this reality sinks in, real acceptance sets in. We are humbled, and no longer capable of judging life… or anyone. We can forgive everyone easily and have compassion because we understand how it feels carrying all this “stuff” inside. We are incapable of complaining, and no longer feel like a victim. Rather, we feel only appreciation and gratitude. Then, and then alone, true acceptance happens.

When there is this deepest acknowledgement of life, the ego is gone.

And isn’t Self-realization the end of ego? How can we have ego when we are such a pile of shit? Ego about what!?

And when we acknowledge that, the ego drops. In that moment, the door of the Heart opens up to our bliss and joy. We enter the Heart, and then we no longer need to carry our “stuff.” Then, and only then, acceptance happens. Without this process, acceptance cannot happen.

We might now ask ourselves what happens, after acceptance, to the pile of shit, the heap of garbage that lies outside the door of the Heart, but is still inside us? Do we need to clean it up? No, we don’t.

When we return from the Heart after having truly accepted, have seen through our ego, and are humble, there will be a sweet fragrance permeating us.

The shit that we thought we were will have decomposed and been transformed into compost — spiritual fertilizer.

And for the first time, our Consciousness will become fertile, and from it…

The seeds of wisdom will sprout into beautiful flowers and sweet fruits that bless and nourish others.

5 Steps to Effective Burning

5 Steps to Effective Burning

One of the most talked-about aspects of ISIP during the recent retreat in Mumbai was “burning.” This is mainly because burning usually deals with our responses, especially our habitual tendencies, to objects with which we have relationships —whether those objects are related to money, position, health, or anything else. More importantly, relationships with other people are where most of our tendencies interplay and interact.

What happens is that we begin a relationship with an object or person outside ourselves in the hope of finding happiness and comfort. But later on, as we move more deeply into that relationship, we commonly begin to experience a “toxic” dependency, where we feel the poison of attachment and fear in addition to the original happiness and comfort. Joy and happiness are then experienced mixed with sorrow and pain. Deep attachment and dependency usually are the cause of such feelings.

That is when we use and experience burning as a means to break free from that toxic dependency on the object. However, I have seen that most sadhakas “over-burn”— that is, they go through the process of burning over and over again by being attached to the story instead of the physical sensation triggered by the story. This creates a sort of obsession with the outside object that drains and frustrates them, and invites more and more suffering into their lives.

To avoid this, it becomes important to address the issue of how to prevent over-burning, and how to practice effective burning to remove the seeds of attachments and fear—of toxic dependency.

We know burning is a critically important aspect of ISIP, and an essential part of vasana practice. Burning is so important that I call it the “Vasana- Killer.”

But before you begin the actual burning, it is necessary to prepare yourself. Set aside a place and time—at home for 20 minutes, for example. Bring the object or person of obsession to mind, and follow these five steps for effective burning:

1) Know the problem is my fault:

Whenever you get triggered or agitated by someone or something, always tell yourself, “It is always my fault.” It is NEVER the trigger’s fault. It is very easy to blame someone or something for what is happening within you. But it is vital to remove the blame from others and instead move it to yourself, and what needs addressing inside you. In this way, you will be ready to deal exclusively with what is happening within you—the Truth—instead of getting distracted by the mind. The mind does not allow you to know the Truth, while coming back to yourself does.

2) Recognize the plan of Consciousness:

Everything in this Universe, whether we recognize it or not, is designed to break our attachment and dependency. Therefore, know that if Consciousness recognizes that you are over-dependent on anything, it will create situations to break you out of that illusion. The sooner you recognize this plan, the freer you will be. It is meant to be this way.

Consciousness recognizes that an over-dependent, toxic relationship with anyone or anything needs to be got rid of for your ultimate freedom. Consciousness wants you to be detached from things and people. It wants you to be in a loving, not dependent, partnership with people. If you are in a dependent relationship with something, you will in due course feel some hostility and negativity towards it. The inherent sense of captivity you begin to feel suffocates and eats you from within. The sense of  having a sturdy base that you think can support you is false; it always has some imperfections that will invariably disillusion you.

That is why Consciousness has a plan for your detachment and freedom. The more attached you are to a relationship with an outside object or person, the more you will suffer. That is why you need to understand that the play or game of Consciousness causes certain relationships to fail or move away, or certain desires to not be met. Consciousness wants to set you free!

3) Do not believe the Mind :

When you get triggered by something or someone, the mind conjures up various thoughts about it. “He did that.” “I should have said something.” “It’s all her fault.” The thoughts go on and on and do not stop. Do not believe all this rubbish!

The mind is the number one culprit in keeping our attention away from ourselves, and moving it onto the world. The mind is the one that is solely responsible for making us believe that we NEED something outside ourselves. It creates the web of toxic dependency.
Consider this: in deep sleep, when the mind has gone back into the Source, there are no objects and no people. Yet we are completely still and in the deepest bliss and joy. However, when the mind returns upon waking, it tells us we “need” to get more things, work on our relationships, and countless other things in order to be happy. The truth is we really do not need any of that.

But the mind is always trying to trick us, and to hypnotize us by repeating, “You need more money.” You need a bigger car.” “You need a bigger house.” There is absolutely no end to the mind’s madness. So do not believe it. The mind may not stop thinking, but we can choose not to believe it.

Once you stop believing the mind, you can stop believing your unhappiness is someone else’s fault. Then you can burn properly.

4) It is all Karma:

I said earlier that often when our relationship with someone falls out, whether at home or at work, with a loved one or business associate, we instantly want to find fault in the other. When we are in pain from disappointment or betrayal or other negative emotions, we cannot remember the good these people have done for us. The tendency of the mind is to always sway towards negative thoughts about people. We simply cannot remember the good times we had together. It is a Herculean task to do so. We just remember how nasty and horrible those people were. We cannot see the totality.

So let us make an effort to also remember and acknowledge the positive things these people have given us. When we do this, the negativity towards them dissipates. We can see a bigger, more honest picture of who they are.

We forget that it is all karma. In the relative world, we humans are nothing but the interplay of karma. That is why someone who showers us with so much love and attention sometimes suddenly moves away from us, and it appears like we no longer understand or know that person. The reason is karma. Consciousness can cause karmic shifts that take place beyond anyone’s control.

5) Thank the Trigger:

Knowing that Consciousness plans things as they are for our freedom, and knowing that relationships are all karmic interplays, we then can surely not blame the trigger for anything. Instead, we must thank it for being chosen by Consciousness to help us dive deeper into ourselves, where we can collect the fragmented and broken parts of ourselves that need to be brought back together. This is where we can realize how free we actually are, and how independent we truly are. The hypnotic spell of the mind is broken.

The trigger, therefore, actually helps us get free. So thank the triggers! Do not be worried or obsessed about them. Instead, thank them for giving you this opportunity. So whatever the obsession, thank the triggers for making you realize the toxic dependency you have on them. Then restrain yourself from indulging in the thoughts or acts that would induce even more dependency.

We often label people in various negative ways. “He is like that.” “She is like this.” But we can also easily label ourselves in the very same negative ways: “I too am like that.” “I too am like this.” These are all mind games, and none of them matter. What matters is honestly acknowledging what is happening within ourselves, and what contribution those people have made to our lives.

When gratitude and thankfulness are felt deeply in the Heart, they automatically blossom into unconditional love. 

At that time, the mind does not just stop; it actually dissolves. We go into a state of deep silence and love. The Heart opens and sings. Love pours forth to everyone. Is not this what we want? What else are we looking for?

We can also clearly see the self-imposed limitations of the triggers, and the sufferings they undergo. This gives rise to compassion. And it is gratitude, unconditional love, and compassion that really help us dive deeper into our SELF, and dissolve any pain or suffering we may feel. At that time, we can truly identify the physical sensation arising as the pain body, effectively merge with it, and burn the vasanas of attachment and fear.

Fear of being hurt has kept us from loving deeply. We fear the people who trigger us, separate ourselves from them, and become self-obsessed with our own thoughts. That is why we do not feel the gifts these people bring into our lives.

But without those triggers, burning is impossible. Without the people who bring us pain, it is impossible to know love. They are the gifts we inherited in this life.

So do not fear anyone. Be completely open. Enjoy and accept what is. Please have love and gratitude for everyone you meet, including those who despise and hurt you. This will free you from feeling like a victim. You can then experience what you truly are— Joy and Love for everyOne!

Understanding and Reversing Projections

Understanding and Reversing Projections

Before we begin, let us take a moment to remind ourselves of the Primary Rule of The ISIP Technique:

EVERYTHING is an opportunity to go within to your Self.

So every thought, every emotion, every feeling, including projection, is an opportunity to go within, to turn your attention around, back onto your Self.

Now, what is a ‘projection’? A projection is nothing more than a false belief in our thoughts, feelings and emotions directed towards others, or onto ourselves, which are then supported by various kinds of mental images to validate them.

It is amazing how often we come across situations where we judge others, form opinions about them, criticize them. We do not even realize we are doing it.

“Oh, I know her, she is like this.”
“I know him, he has always been this way”
“Why does he/she never listen to me?”
“I wish he/she had not done this or that.”

These words just come out of our mouth, or keep playing over and over again in our head, especially when we perceive ourselves to be in a hostile situation and we get ‘triggered’.

We even conjure up imagined mental images to support our thoughts and feelings, and then exaggerate them further to suit our perception of the situation. And then, when things settle down a bit, perhaps in a few days, we realize, “Oh, you know, it was not all that bad, I perhaps overreacted. She is not really like that, or he is actually not like that. He/she had a moment… I had a moment… everyone was having a bad moment.”

It is not until things become calm and normal again that we begin to recognize what actually happened. A form of sensibility dawns upon us. But in that moment of conflict, when we get ‘triggered’ by a person or situation, at that time we fall into the trap of thoughts, emotions and feelings — and we believe them. This then becomes a regular pattern repeated over and over again.

So why does this happen? Why do we believe these thoughts, these emotions, these feelings, which we later come to recognize and understand were exaggerated or magnified? Why do we believe them in the first place?

Simply stated, it is because of our projections — our self-imposed projections.

The Masters say that whatever you think about the ‘other’, or whatever judgement or opinions you have about the ‘other’, it is ALL your own Self… it ALL comes from within YOU. The other person (the trigger) is only a mirror of the emotions, feelings, personality, hidden within you.

However, the moment I say the projections are ‘you’, you then begin to judge your own self and say, “Well, I am the problem here!”… “It is all me”.

This is also a judgement, except that it is now directed towards you. It is the same false belief; there is no difference.

So, before you go into a self-victimizing mode and blame yourself, you should gain an understanding of how a projection is created.

First, it is important to understand that projections cannot be transcended by deliberately trying to stop them… “Oh, I should stop doing this, I should not be projecting.”

No. It will not help. And why? Because of the ‘I-thought’.

As we have been taught by the Masters, when we go into the deep sleep state, the mind, the I-thought, the ego, have all retired and are temporarily dissolved, or merged, into the Awareness of Ananda — Joy.

But as soon as we wake up, the I-thought arises and latches onto something that it can refer to, it latches onto a reference. Why? Because it is interested in living, surviving, expressing — the ego wants to thrive and live, and it needs a reference to do so.

So first of all, accept that all of us project. It is normal and natural to project. There is nothing wrong with it, because it is the inherent and spontaneous movement of the I-thought.

The I-thought has to move and latch onto something.

So, what does the I-thought latch onto? It latches onto a ‘memory file’.

Each of us, as human consciousness, are nothing but a collection of ‘memory files’. Within each of us is contained a huge storehouse of these memory files, piled up one upon another.

As soon as the I-thought shoots up into the brain (on waking up), it needs a reference so it quickly latches on to the memory file (good/positive or bad/negative) that it sees first, or that it can attach onto first.

So if you have memory files that are based predominantly upon bad memories, and memories of pain, negativity and suffering — these become your core experience; and if you have a predominance of good memory files, then these will become your core experience.

Hence, anything that the I-thought references becomes your perception of existence. You will cognize, feel and experience things based on the reference chosen by the I-thought at that moment.

In situations of conflict, or during arguments with another, it is typically the bad, the negative memory files that are referenced. But if you look at your past events and analyze them rationally, you will discover that there have also been times when the person you are now having a conflict with has been good to you, has supported you in the past. But you do not recollect that goodness or support in the ‘heat of the moment’. You only remember how they wronged you in this moment. Why? Because the bad memory files far outnumber the good memory files within us.

But here lies a crucial clue for you — while you may not be able to prevent the I-thought from latching onto the memory files at this stage, you do have the power to choose the memory files that the I-thought selects as its reference.

I will now explain how you can direct the I-thought to choose a good/positive memory file.

First, you need to understand that there is one basic rule and two steps involved.


Stop believing your thoughts. STOP believing them!
And stop believing how you feel. Do not believe it.


Know the location of the memory files, where they are stored.


Part 1 – Replace the bad/negative memory files with good/positive ones.
Part 2 – Burn ALL the memory files, including the I AM memory file.

So, in looking at The Basic Rule, the first question that arises is, “Why should I stop believing my thoughts and feelings?” The reason is simple, they are mixed with, and corrupted by, the bad/negative memory files and are not reliable enough to be trusted or depended upon.

The second question that arises is, “How am I going to deal with this going ahead, what am I supposed to do… what are the steps I need to follow?”

I will now explain the steps.


WHERE are these memories, these ‘files’, located and stored?

Picture of sushumna, Ida, and Pingala

So, where exactly are the memory files located and stored? These files are located in two places within you.

One is in the Astral Storehouse, and the other is in the Causal Storehouse.

The Astral Storehouse (Subtle Storehouse) is located in the spine area.

Memory required to maintain physical (bodily) functions and subtle functions (mental and pranic aspects) of the body are recorded here.

They are encoded and kept here, in the area of your spine, as memory files. How you have led this life, and the type of thoughts or deeds you have entertained, are all recorded here, in the Astral Storehouse… the Sushumna Nadi.

The Sushumna Nadi (the middle channel) is the path of rightful action [see above diagram]. If your actions are more sattvic (dharmic) then the Sushumna gets activated; otherwise one’s consciousness moves between the Ida and Pingala.

The second location is the deeper one, the Causal Storehouse, where deep-rooted memories, usually binding memories (samskaras and vasanas), are stored in your Spiritual Heart. This is where past karmic impressions are stored as well.

So there are two places where the memory files are stored.

In Step 2 that follows, we will address HOW you can choose the memory file that the I-thought selects for its reference.


Part 1- Replacing the bad/negative memory files with good/positive memory files.

The first part of the second step, related to the Astral Storehouse, is to replace as many bad/negative files as possible with good/positive files. To do this, you direct your awareness to your Sushumna Nadi (in the area of your spine) as often as you can during the day.

As you direct your awareness to the Sushumna Nadi (middle channel – see above diagram), you should do a silent chant. On the inhale, through your breath, raise the energy (Prana) from the base of the spinal column up to the base of the brainstem, the Medulla (through the Sushumna Nadi), and mentally chant ‘I’. [See diagram above for the location of the Medulla]

Then, on the exhale, through your breath, release the energy back to the base of the spine and mentally chant ‘AM’.

‘I–AM’ … ‘I–AM’ … ‘I–AM’ … ‘I–AM’.

FEEL the movement of the energy going up and down, and the calming presence of I AM-ness within the middle channel.

In doing this, you connect to the energetic Sushumna Nadi, that is, the middle channel, where the physical, pranic and mental files are kept.

The result of this particular practice is that you ‘throw away’ the bad/negative memory file and replace it with the I AM file, the good/positive memory file — the purifying agent I AM file.

This practice works best when you are presented with a ‘triggering situation’ and, in that moment, instead of believing your thoughts/feelings/emotions (projections), you believe that, “I am going to activate the Sushumna Nadi, magnetize this Nadi, the middle channel, by synchronizing my breath with the Sushumna Nadi, and mentally chanting, ‘I (inhale) — AM (exhale)’ … ‘I–AM’ … ‘I–AM’ … ‘I–AM’.

So, to reiterate, the moment you feel agitated and compelled to act — and to react — instead of going with your habitual pattern of creating more bad/negative files within you — STOP — and bring your mind gently to your breath. And then, direct your attention to your spine area, to the Sushumna Nadi (middle channel), and on the inhale, raising the energy upwards towards the Medulla, mentally chant ‘I’. And on the exhale, releasing the energy back to the base of the spine, mentally chant ‘AM’ as many times as you feel necessary (in that situation).

After doing this practice for a few days, you will discover… and come to understand… that every ‘triggering situation’ is actually an opportunity to feel your I AM as a natural, sustained calmness and, with regular practice, you will find that bliss will begin to ooze out from your spine area, travel to the top of your head, and fill you with immense joy. What a blessing!

Special Notes: It is important to feel your Sushumna Nadi (middle channel), and if you do not initially feel it, simply hold the ‘intention’ of being in the Sushumna Nadi. In addition, you do not need to use a special breathing technique — just normal, relaxed breathing is fine. As you inhale, imagine your breath rising upwards from the base of the Sushumna, and when you exhale downwards, imagine your breath going back out the base of the Sushumna.

Part 2 – Burning ALL the memory files.
The second part of Step 2 is even deeper than the first part.

In the first part of the process — focusing your attention on the Sushumna Nadi — you were replacing the bad/negative memory files with the Divine I AM file.

However, the residue of the particular situation (hurt, pain, rawness) may still remain. This next part of the process (going into the Spiritual Heart) is where you will actually burn that remaining residue, even the good/positive memory files, permanently eliminating them.

So, after you have done the first part (Sushumna Nadi), you must then move into your Spiritual Heart, and sit in your Spiritual Heart with Love — actually feel that Love in your Spiritual Heart.

Note: if necessary, you can use your physical heart as a focal point and hold the ‘intention’ of feeling your Spiritual Heart until such time as you can actually feel your Spiritual Heart.

So, in the second part of the process — focusing your attention in the Spiritual Heart — you will actually be burning ALL the memory files… the good/positive memory files, the bad/negative memory files, even the I AM file. All of them.

Every memory file will be burned.

You have to go prior to the I AM by burning all the memory files. Nothing must remain… you are emptying yourself of everything.

Finally, after some practice, when you begin to burn all the memory files successfully, a powerful magnetic field begins to activate. A pathway is then discovered between the Sushumna Nadi (in the spine area) and the Brahma Nadi (at the Spiritual Heart).

When this pathway is discovered, the Sushumna Nadi and the Brahma Nadi merge as one, and an energetic field — a magnetic field — is created around you. They no longer appear as two different polar points but merge into ONE.

This will be a parallel existence. You will literally go into a different world.

Your body may still appear to live here on this Earth, eating, doing everything that it was doing just as before, but you will not be ‘of this world’. There will then be such immensity, such beauty, such spontaneity of Love and an ever-new, never-ending Joy.

You have become a Beacon of Light unto others as the only memory file that remains is the one transmitting spiritual Joy and Wisdom to others through Grace.

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