 Namaskar. What's your name? Mohit, I attended one of the online sessions. My question is about two things. One is, when you mention about reintegration and the chances of somebody who has been in Nirvikalpa Samadhi or serve in Nirvikalpa Samadhi as you mentioned, it's very rare. And the structure over here, you're saying, is not focusing on that. It is more embodying into an identity and going for Samarpan. My question is, what is the process of integration? And secondly, when you mention about getting fear out of the system, the peak of it is, in a way, Samadhi. It is only when one is totally surrendered to be free from fear. If completely one focuses on being free from fear, the final fear comes of fear of death, how that can be skipped in a spiritual process, if it can be at all. When you move into Samadhi states, the consciousness, the awareness, moves further and further away from the awareness of the body. It's a dissolution of identity. So it starts with the seeker who is seeking enlightenment and seeking Samadhi, moving into a state of meditation where the body is kept in a certain position for long hours of time, which already in itself starts to push the consciousness out. And increasingly the seeker, after enlightenment, feels the dissolution of the contours of the body until at one point there is only a perceiving identity. That would be the Savikalpa Samadhi. There's a perceiving identity. And then comes the Nirvikalpa Samadhi where that perceiving identity dissolves as well. So there is no experience of fear anymore, which is great and fine, but there is also no experience of the body, which means that something else takes charge of the body and that something else is the ahankar. All those spiritual masters that have been looked at as masters because they were enlightened, were actually in a state of complete dissolution of identity, therefore allowing the ego, the ahankar, to take over their systems. Which is why their bodies suffered so enormously? Take the example of Ramana Maharshi, extreme suffering in the body. The example of Ramakrishna Paramahansa, extreme suffering in the body. Ananda Mahima, extreme suffering in the body. And those are three examples from the Indian subcontinent. It is an experiment in the spiritual trajectory. It is an experiment and a lot has been gleaned and understood of the cosmic experience. But if in order to experience a totally fearless state, you have to leave the body to the machinations of the ego, then that fearless state has no meaning because you're not able to function which everyone has to do. Ramana Maharshi had to reintegrate into his body. And when that reintegration happens, fear returns into the system. It is not a conceptual fear that returns. It's not an emotional fear. It is a material fear. It is in the cells of the body. They respond with fear. With time, however, with the deepening processes of integration and with the consciousness pushing deeper and deeper into the very cells of the body, that fear can be eliminated to a large degree. So the future of spirituality will turn away from the Samadhi experience into the materiality of the body. Being present to such an extent and to be so conscious and aware that very little fear can happen in the body. And yet the body is able to function normally without the ego taking over as much as it would if the person is out in the Samadhi experience. You understand what I'm saying? So that's the future. Because going into Samadhi has shown itself to be interesting as an experience but not conducive to living in this world and living in society and embracing the abundance that life itself offers. Because if you want to live in a Samadhi state, then why live in a body at all? And people who want to be in a cosmic experience, they can leave the body and go and be in their cosmic experience. If they are in a body, they must be present, they must be aware, they must be conscious and not idealize those who are not in their bodies. That is the past of spirituality. And how does it fall into place, the narrative of journey of soul taking rebirth and being free from that process, which for a long time has been said to be one of the goals of Andhya Atman, you being free from the rebirth process. How does that fit into this process? Or it is also like it's a bogus pursuit? The freedom is to be experienced here and now. That is the freedom. And that freedom lies in the surrender posture to the soul, to the soul. The more you are in surrender, the more free you are. What happens after death? I don't know. I can't speak about it. Some people say the soul is reborn. There may be some evidence for that. Other people say if you have been good in this life, you get 72 virgins after you pass away. I don't know about the women if they get anything, but the men do. Others say you would be nearer or further away from God. Others say you go to hell. There are different versions of all of this. I don't know because I haven't died. So I don't have that experience. And the freedom that you seek is the freedom from the ego. That is the freedom to seek because that brings you to this moment and you are in a state of joy. If you are yearning for something, you are already not in this moment. And so it's not living its life. It's a pursuit. It's not being. So if you just are in this moment, you don't have to pursue anything. True, but still when you talk about sanatana dharma, that has been the narrative for centuries. And also when you're saying living moment to moment, it is you're living less from your ego trying to become something as being yourself. You say there's no pursuit, but this narrative, I will call it narrative right now because nobody here has experienced it is false human to say because it is the de facto for a large part of the pursuit of Indian spirituality or adhyatma. Also when somebody is free from the body, when you say in Nirvikalpa Samadhi, what is left there? When somebody takes this process, two lines meet at the same point or no? When you go to a teacher, a spiritual master or guru, they will speak to you from their experience. When you go to an acharya, they will speak to you from the texts. The texts are a series of compilations over millennia different approaches, different ideas, different interpretations and they also have different meanings to different people. When you speak about the dharmic approach, there are hundreds of different dharmic approaches. There is the approach of the believer in death and rebirth. There is the approach of the non-believer at all, even in God. Even that is a dharmic approach. You can't say that the fundamentals of sanatana dharma are describing the idea of the soul's journey and rebirth. That is only one aspect of sanatana dharma that has caught on more than other aspects. But if you ask a spiritual guide, somebody who is guiding you to yourself, to speak about what happens after death, they will be referring to texts, not of their own experience. It has to be a material experience in order to speak about it. They can have visions, but then it's a vision. It is not born of experience. What is important is this moment and your question regarding the being in this moment as also a goal which you are trying to pursue. It's not a goal because when you are in this moment, you are in this moment. It is not something you reach because you are it. It's not a journey. It is. If you take yourself in this very moment, you are sitting here and you are looking at me now, and again now, and again now, and again now, again, and now, and now, and now. This is not a journey. You are connecting with your truth now, and again now. Connect with the master, bend, connect, now, now, now, and now, and now, and now, and again now, and now. It's not a journey. It's this-ness, here-ness, now-ness. And so there's no journey. It's responding to the impulse of the truth. It's a spirituality of the future, being here and now. Nothing to yearn for, nothing to long for, no paradise, nothing, no heaven, no hell, no nothing. It's all now, here.