 My question is somehow related to this question, that question. We have an issue of this and that and this every day I know. When I am really bending down to the Andhra, I feel that it says to me, for example, I have to say something, a sentence to another person in the way of I feel this is the true or this is the love, but it will hurt the other person. And I found a book when I was a teenager at home and read about the Aimsa and not hurt and not cause pain and it not against the Aimsa conception. I remember the stories that we heard when we were children about, you know, Hitler starting to attack all of Europe and then Mahatma Gandhi sent him a letter saying, you know, dear Mr. Hitler, we request you to take the path of Aimsa and, you know, not to go and kill others and so on and so forth. And Sri Aurobindo, he, remember that India at that time was under the rule of the British. So there was a lot of hatred towards the British. But Sri Aurobindo, who himself had fought the British and was one of the great freedom fighters, he stood up and he wrote a huge cheque from his ashram to the British war fund. And he said, go and do what you have to do, kill if you have to. Just like Sri Krishna said to Arjuna on the battlefield of Kurukshetra, what are you shivering and quivering over here like a weakling? So Arjuna said, well, I can't kill my cousins, the cow of us. And Sri Krishna said, well, when the truth speaks, the truth speaks. When you have to kill, you have to kill to uphold the truth. So the idea of Aimsa is something which is a pretty idea, but it's not very practical, I feel. Also, certainly you don't go and kill people for no reason, of course. But if you're in an army that is defending a country and then the enemy comes to take over, then are you supposed to stand like this and meditate and allow them to run over? Then you wouldn't even probably be sitting here if Hitler would have been allowed to do what his plan was for the world and gobbles. So Aimsa is, it's noble. It's a noble and pretty idea, but it's not practicable in this world of truth and falsehood and that duality. And I think we need to be very practical about this. If you ask the soul, if you are in a quiet state and you actually are able to connect with the Antara Atman and ask your question without your ego trying to take over and you get an impulse, you have to go with the truth. Certainly it's not going to tell you to kill anyone because you're not a soldier in war. That is a different story. Yeah, but not always smiling, fancy, new-wage kindness because I feel this is, many times, this is not honest. I remember the Osho sannyasins that were always very floaty and very lovey-dovey. And then when it came to actually maybe helping somebody out with some money or giving somebody something, then it was coldness, but very cold. I mean colder than all the people who were not the sannyasins, than the non-spiritual people, than the normal people. And even today you see this all the time. The very spiritual ones are very floaty. The moment it comes to two rupees more for a biscuit then suddenly all the floatiness collapses into anger because a riksha wala is charged in two rupees more or something. That new-age floatiness is a nice cover-up for sadness and insecurity a lot of the time. So one has to be compassionate about such people because they really are not in touch with this. It's a little bit of that-ness and floatiness and hoping for enlightenment. This is all part of the past tense. Firstly it's not spirituality and certainly it's not spirituality of the future. The future is this, it is about the materiality becoming more conscious of itself, more aware, more present and expanding consciousness in here and now. And when you're in surrender and you go with the truth, then you can't be this floaty, smiley, falsy, sort of new-age, incense-sticky thing. You know? Be fearless and go with the truth even if people think you're not spiritual. Let them think whatever they want to think. As long as you feel the truth and you are in sweet surrender. Sweet surrender, that's what it's about. That's what brings the sweetness in this life. Not this floatiness that makes you feel detached from all your pain. It's not true, you're going to come back and feel it anyhow unless you transform it. And these new Advaitin teachings of the last 50, 60 years, what are they actually? They have cherry-picked Advaita Vedanta teachings. They have cherry-picked them, taken out what they like, started neti-neti as a practice which it is not. Yishman Baba. And started, I'm not this, I'm not that as a practice, started who am I as a practice. Who am I is an experience, it's not a practice. It comes along the path of surrender. At one point it is, hey, who am I? And it's just surrender. It's not a practice. You open a book and start who am I and then at one point then you don't know who you are. That's what has happened to so many people in Tiruvannamalai. Talk to them, 50, 60-year-olds, 70-year-olds. Ask them, do you know who you are? No. Do you know what this is all about? No. Are you happy? No. Do you feel okay? No. Why? Because I spent a life long searching for the truth and I haven't found it. But you can sit down right now and find out. You found the truth actually. You came to three satsangs and found the truth. It's about deepening the experience of surrender, I understand, it's a practice and it's tough. But the truth is here. It's not there. Even if Nisargadatta Maharaj says I am that, he says that because he's enlightened. And then when he's enlightened, he's not fully settled into the here and now. Because he's that, so he can't be this. Because ten people get enlightened and move into some other states. It is not something to attain. Because it is not this. It is taking you into a cosmic experience and it will never let you come back entirely into your body again. So many enlightened beings have come here and asked me, yeah it's nice to be enlightened but now what do I do? They have to reintegrate, re-enter, move into the body again, you know. Look, he for example, he's gone into all kinds of states now. He's trying to reintegrate into doing so. He's not bowing down to me. It's a Sastra Namaskar to bring back surrender into the system, reintegrate and there are a few of you sitting here who know in the same state almost. So it's time that we wake up, actually wake up. Not awaken but wake up. And wake up means don't try to awaken. It's really true. That whole thing about I'm awakened and... I mean everyone's experience is valid. I'm not putting down the experience. And I respect these masters even some of them who are really very well known in the world, they've come to me, we've had talks about this and I respect them. But I cannot say what they are saying because I know it's not going to lead to the joy that the simple little bit of joy to make that those ten decades that we are supposed to experience. So if you feel the truth, even if you don't feel it, it's better to imagine it's there than to imagine something which your system doesn't know. You know it when you were a child. And if it tells you, if you say should I smile at her and it says don't, don't smile at her, then don't smile at her. She'll respect you more than she'll respect the other guy who's the insensitive guy.