Ego is the limiting factor and all powerful. It is very difficult to overcome ego. Even at the highest level, we say "I am Shiva". Consider this. Would Shiva ever say "I am Shiva". This is the difference between realizing the Self and becoming one with the Self.

Thank you Guruji, but what is this self limiting tendencies of the mind. Is it the mind associating itself to the body or mind differentiating itself from the SELF within?

Ramana Maharishi explains this: This is the term that he used the most frequently. He defined it by saying that the real Self or real ‘I’ is, contrary to perceptible experience, not an experience of individuality but a non-personal, all-inclusive awareness. It is not to be confused with the individual self which he said was essentially non-existent, being a fabrication of the mind which obscures the true experience of the real Self. He maintained that the real Self is always present and always experienced but he emphasized that one is only consciously aware of it as it really is when the self- limiting tendencies of the mind have ceased. Permanent and continuous Self- awareness is known as Self-realisation.

Who is this “I”, that the mind is thinking about? Mind usually associates its thoughts to the physical body and hence it thinks that “I - refers to the physical body”. But when the mind is made thoughtless or when we do not create thoughts in our mind then for the mind this body will not exist, but even at that time there is awareness in us. What is this awareness? This awareness is beyond the body as there are no thoughts, since thoughts are created when we interact with the external world. Further in this situation when the mind quiet and if it questions “Who am I”, then mind cannot associate ‘I’ to the physical body or even the mind (as it is quieted), as mind itself does not exist as there are no thoughts. Then who is this ‘I’? When mind is transcended by this way, then what is left? After this stage only awareness exists in our mind. What is this awareness and how does this feel? Will be the question at this point; is this the Brahman that we talk about?

There are two aspects in spiritual life, First one is knowledge about Brahman. Brahman is One irrespective of which path we follow. There are enough philosophies to confuse us. The highest spiritual knowledge is available in Upanishads. If we ask mundane questions to a jñāni, he may not be interested in explanation. For him everything is Shiva. We have to take the essence of personal experience of James Cowan. Everyone's experience is different. Sādhana is more important than knowledge. Many of James Cowan's experiences are not published for various reasons.In future, comments on this article will be published only on selective basis.

Can ladies pray Lord Bhairavar and recite the mantras which you have published. What should be timing of the prayers to be offered and kindly explain the method too

We can debate these concepts all day, but it will make no difference whatsoever to your acquisition of knowledge. You are using your intellect to agree or disagree with my experiences. This is based on relative observation and has no relevance. Unless you yourself undertake maha shodasi mantra japa for as long as I have, there is no way you can refute what I describe. Until such time you take action and observe your experiences, any time responding to your arguments are a complete waste of my precious time.

Just because "mayashunya - Darkness, silence, emptiness without form or attribute" is without attributes, does not mean you are empty. In order to experience it (Turya or whatever state), you the Witness needs to exist. You atleast need to know about it when you return to jagrat (waking) state, for which you should be Witness and not "Emptiness". You have written "Shiva is formless, so sound, colour, feeling or any attribute cannot be the highest reality." and in saying that you have contradicted you own statement.I agree to individual karma and group karma in VIṢṆUSAHASRANĀMA. However saying that one person can interfere with Karma of someone else is not correct. The problem here is the lack of understanding of the difference between Brahman, Isvara and Jiva. All three are same from Paramartika perspective, but from Vyavaharika perspective they are different. Pure consciousness, Cosmic consciousness and Individual consciousness are the same. However it does not mean you can play Isvara's role of distribution in materialistic plane. Have to understand the different states and the limitations in each state.You are not interfering with karma by "guiding seekers" to be empty of mind. You are only "guiding the seeker". You can kindle the desire for spiritual realization. The seeker has to perform the actions to achieve self-realization. So the question of interfering with Karma does not arise.I will make it really simple - no philosophy is required to refute the statement of "interfering with Karma", because the very statement is wrong. Karma relies on two key concepts: (1) Free Will and (2) Cause and Effect. If a person can change/interfere with the Karma of someone else then this is against the principle of free will. Also if I am not given the results of what I do (good or bad), by the interference of someone, then this will be against cause and effect principle. So if you want to use the term "Karma", then don't use the term "interfere" with it. The distribution/management of the Karma's of Jiva is handled by Isvara who is impartial and agrees with free will. You (Jiva) cannot play Isvara role in materialistic plane.

When I say interfere with karma, that is simply helping others who are currently undertaking japa sadhana, as I have done. When they have doubts, all I do is tell them of my experiences and I hope to help someone who is walking the same path as I, nothing more.I don't understand the point you are trying to make in regard to relative existences. We exist in all lokas simultaneously, and a human is a Jiva among innumerable jivass

Universe consists of so many planets and obviously, there are many sentient and insentient beings. Teaching is a wrong concept. Someone is sharing his or her experience to know Shiva. All Upanishads reveal someone's experience or through conversation between the teacher and student. Sharing of experience (teaching) is needed for someone till such time, he or she realizes that everything is Shiva. After that, everything is unlearning as that jñāni will perpetually be with Shiva only. Series "Revelations by Upanishads" discuss this in detail;