TIMELESS, SPACELESS, CAUSELESS CONSCIOUSNESS – by Ishwar Puri

There is no way in which the human mind can ever conceive of something that is spaceless, timeless, or causeless; it is just not possible. We may hear any number of talks and lectures, but the human mind does not have the ability to conceive of — intellectually or otherwise — a timeless, spaceless, or causeless situation. The reason is simple — the mind itself is time, space, and causation. When experience is placed in this framework of time, space, and causation, we call it experience through the human mind. Therefore, if we have any experience within this framework, it is bound to be limited by these ordinates of time, space, and cause and effect relationships. How then can we understand that which is timeless, spaceless, and causeless? The mind cannot understand but, fortunately, human consciousness or awareness is not limited to the mind.

Since we are more than our minds — thank God for that — we can have an experience within ourselves of that which is timeless, spaceless, and causeless — and yet that experience will not be of our minds. For example, let us say that we are not our minds. What are we then? If we are not the mind, what is the mind? Is it possible to have a mind which has no experience? An abstract mind or absolute mind? There is no such thing. There can be no space without things to fill it up . The mind becomes filled with experience — it is like space. If we withdraw all matter and energy from space, there is no space left. If we say, “It takes so long,” what takes so long? If that which takes so long is not there, no time is then required. Time does not exist by itself.

What is causation and the law of causation or the law of cause and effect? If there is no effect, there is no cause. We cannot have a cause by itself, nor can we have an effect by itself. If, in the absence of cause and effect, there is nothing to fill time and there is nothing to fill space, we would have no human mind. Emanuel Kant, the German philosopher, said, “Not only are cause and effect the attributes of time, space, and causation, these constitute the human mind. Experience placed in these ordinates becomes the human mental experience. ” Of course, mental experience is not the only experience that we have. The mind is not content with a mental experience or an abstract experience, the mind wants to push it down to a level where it becomes more sensational, more dramatic, and the sensational part of the experience comes from the senses.

The five senses of man are those of sense perception: of seeing, hearing, touching, tasting and smelling. These lowest of senses do not distinguish man from other created experiences. The sixth sense is that of intuition. The seventh sense is very subtle — it is called common sense and is very uncommon. It is the eighth sense which belongs to us that is the highest — and that is the sense of humor, the ability to laugh.

The senses divide experience into seeing, hearing, touching, tasting, smelling, etc. The mind has the ability to have total experience without having to break it up, but the mind instead employs the senses and thus we say, “ We can see something, but cannot hear it. ” We confine experience to the part which can be heard, seen, touched, tasted, or smelled. We artificially and unnaturally classify life into that which can be seen and not heard, or music that can be heard and not seen. We create these artificial illusions to prevent the mind from having direct and total perception of these experiences. It is not enough that senses create sensations and divide experience into these categories of sense perception — we take it even further and we build that experience into a solid mass through the physical body, and we then say that we can see only that which the eyes in the body see, we can hear only that which the ears can hear, and we can touch only that which the human hands can touch. We confine ourselves to the solid physical bodies, physical organs, and physical material world to have our sensations. That makes it even more dramatic and gives us the experience of a real solid world existence into which we have come for a very short while.

The sensation created by this strange habit of perceiving experience through these channels of the mind, the senses, and the body is that of a world which is real. We explore this world rather than explore how the experience originates. We become removed from the experiencer — the conscious experiencer within us — and become confined to the experience through the body. Nothing could make it more dramatic or more sensational than this procedure of placing human conscious experience in these frames — the perception of the physical body.

We don’t stop at that. After placing our experience in the physical body, we make contact with other physical bodies that are created through this physical body of our own. The experience spreads around us and is taken for granted to be a real solid world, and our relationships with that world occur through this physical body. This is my father, that is my mother, my brother, my business, my car, these are my things. Whose things? Of the physical body? Whose father are we talking of except the father of the physical body? The entire world comes into being only as a relationship of the physical body. How sensational and dramatic we make this experience by placing it within this framework and taking it for granted as a natural thing. We then believe that there is no other experience except the experience of this solid physical world. We believe that consciousness is nothing else except another function of the physical body. We take the physical body to be more real than our conscious experience — and nothing could be a greater illusion. But we have created it and continue to support it. Illusion is what makes it dramatic, but illusion does not mean unreal. Illusion is that which appears different than what it is. We create pain and pleasure and we create all experiences through this illusion that the physical body alone is real . We mistakenly believe that consciousness is only a function of the body and that it came into being when the body was born and will perish when the body dies. Many believe that we have come to this world for a short time and that when the physical body is gone, we are gone. We won’t pause to look at things which we call common sense — we don’t even study the obvious. For example, here is a big physical world and a human being, a conscious being. The being comes into this world, experiences it and goes away? Suppose the being did not come — would the physical world still exist? How will it be there and what will be there? What physical world do we know except through the con sciousbeing? Then what world does that conscious being see? If this person does not know that another part exists, it does not exist. When we increase our frontiers of knowledge, we say, “Oh, the world is much larger than I thought.” We explore space and see bodies beyond our knowledge and say, “ Oh, space is much larger than we had thought.” Look at the size of the world as perceived earlier and what it is today. It is too small for what it will be tomorrow. Human beings will say, “This was not the world, the real world is more than what we saw.” Then when do we see the Real World? If the size of the world — what this world is — is dependent upon the consciousness of the observer, what would happen if there were no observer? There would be no world. Consider the world that we create our selves. We can have hallucinations; we create things which are not there. We can create through fear a world which does not exist and we create through doubt a world which does not exist. We create through inter – relationships with people a world which does not exist. This world exists in our minds and we think that this physical world exists outside. What will happen to that world? If the conscious experiencer were not here, where would this world be and what would be the nature of this world? Indeed, the world that we have known would disappear if we were not here, and only that part of the world is here of which we are conscious. So, consciousness has played a very dramatic role by descending to the point where an observer creates a world and thinks that the world exists more so than the observer. The observer alone is responsible for the dimension, size, quality, quantity of this world; yet the observer is under the illusion that the world exists in addition to himself. How do we experience this world in the physical body? We claim to experience it through the physical senses. Let’s move backward now and see how they operate.

We see things of this world because we have physical eyes. How do the physical eyes see? When light from an artificial source falls upon those things which we see, the light is partially absorbed and partially reflected. The reflected light rays travel in near parallel to our eyes and when it reaches the eyes, it makes an inverted image on the retina behind and through the lens. The retina is nothing more than the optic nerve spreading its tentacles or receptors out through rods and cones which see color and form. These rods and cones take that image which is imposed upon it by the reflected light and carry the message of that reflection through the optic nerve to the brain center. In the brain, there is a specified area which functions for sight. In this specified area of gray matter — which is designated or reserved for sight — this message will be received from the optic nerve. When it is received there, if we happen to be conscious, we will see the object in front of us.

What would happen if the object were not there, but the Lord had given us a natural gift of making the inverted image of the object at will? We would see the object exactly as we see it now because the rest of the process of seeing is identical. And what would happen if the retina makes no picture , but the optic nerve itself becomes excited in a manner which we claim is excited by the object? We would see the object exactly as we see it now with the retina. There would be no difference. And what would happen if the optic nerve played no role and the gray matter in the brain had the capacity to have these movements which make us look at the object? If this were the case, we would see the object exactly as we see it now. Now what would happen if the brain performed no function and consciousness it self had the capacity to create that pattern? We would see the object exactly as we see it now. Where is the proof that the object exists and that this biological process occurs and causes an effect in the consciousness? Why is it not possible that consciousness has the power to create the object and, by working backwards, give those vibrations to the optic nerve, creating an image on the retina and making us see the object? Which is the cause and which is the effect? Is the object the cause and the seeing it the effect, or is the seeing the object the cause and the object the effect? What is the causal direction of experience, of sense experience? And what is the proof, what is the causal effect, the causal direction? Is there any way in which we can determine this? The difficulty in determining it, is that the consciousness picks up the object and the object is there. They are simultaneous — there is no time lag between them. We see the object identically because we are conscious of it and, when we are not conscious, we are not conscious of the object. It does not exist. Because the two things are happening simultaneously, how then do we find the cause and effect relationship?

Some would offer the naive method of judging what is cause and what is effect. They would say, “It is very simple. You take the object away and you stop seeing it, therefore this is the cause. This solid material object was the cause and the seeing was the effect.” If you put a chair in front of us, you will see that chair. Should someone then move the chair away, the chair disappears; therefore, the solid chair is the cause and the seeing is the effect. There is a fallacy in this rationale . The person who picks up and takes away the chair is made up of the same stuff of which the chair is made. How can we use part of the same experience to judge whether it is cause or effect? Suppose that we then go to sleep and dream that we see the chair. Does the chair exist and therefore we are dreaming about it, or have we had a dream of a chair and therefore created the chair?

We know from our wakeful state that there is no chair. The chair that we saw in the dream is from the mind, but it appears to be outside. In the dream, we see the chair as outside and we can go and sit on it. If in the dream, the question arose, “Is this chair real or is it being made from here?” Would it be because the chair is actually there and therefore we are dreaming of it, or because we are dreaming of it, the chair has come? Consciousness created the dream. How then can we be certain that what we are experiencing now is an effect or a cause; whether the things which are outside and which we see are illusion or reality? Whether the theory of idealism or theory of materialism has validity? And how do we prove it to ourselves? Is there any definite and certain proof ? If there is, we can easily find the answer. If there is none, we will continue speculating. If we do not want to find an answer, we will go on speculating. If there is a proof, it lies within the dream episode that I spoke of. We must wake up! If we awake from a dream, we find the answer and the proof. Upon waking from the dream, we find that the dream chair was not real — it was created by the dream, by the dreamer and his consciousness . The only way to know if the chair is the cause or the effect is to wake up and see if at that level of consciousness , the chair experience is real. We can test whether the experience we are now having is the nature of a dream and things are being projected outside from a consciousness where the pattern exists, or if we are to wake up and find they would then disappear.

Fortunately for mankind, it is possible to awake further from this level of consciousness and to validate for ourselves by personal experience and to our satisfaction, that what we are now seeing is of the same nature of the dream. What we now see is being projected from an experience held within consciousness. It looks as real as a dream looks real. If in the dream, we came to know that it was a dream, we would still not know that it was a dream. We would say, “This is a dream.” We would run about telling everyone in the dream, “This is a dream. I have found out that this is a dream.” Who are we telling? We are telling dream creatures that we found it to be a dream. If we really knew that it was a dream, we wouldn’t go about telling others that they too are from our mind. We have created them. This illustrates that even if we know the truth, even if we speak out, it does not mean that we have realized the truth. A person who shouts in this dream to others that he has found the truth, that he has had a knowledge that it is a dream, does not realize that it is a dream still. There is a difference between knowing and realizing. When the person wakes, he does not tell anyone that it is a dream — he knows it, he realizes it was a dream. In the same way, if we awake from this level of experience, this level then becomes the dream and we discover all that we were seeing at this level disappears with the wakefulness. This includes this old earth, universe, time, the end less space, and all that now looks so dimensional and permanent. The reality does not lie here. All of those solid things that looked so real — that gave us all the problems that we related to our bodies — were a dream. We find that they were neither here nor was this body. Our real self was sleeping and we acquired this body for the dream. When we awake to a higher conscious ness of our own self, then we will realize that this body, which we thought to be our self, was used as a form to experience the dream. The physical body is being used for a dramatic, sensational experience. But how, then, will we know when we are awake? How can we awake from this drama? If a person is sleeping and dreaming that he would like to wake up, what can he do?

There is only one way that I know of for this person to awaken from the dream — one who is already awake can give the dreamer a nudge and tell him, “ Get up.” The person who was sleeping may then think that something else is happening and the friendly nudge will take on a dream pattern. The dreamer may be at the grocery store in his dream and, when nudged in reality, he will continue to dream thinking that the nudge was his being hit by a grocery cart. When the friend says, “Get up,” and the friend also says , “Do not worry, I will carry the groceries for you.” And with this, the dreamer will awake. The friend did not lie nor did he ever carry the groceries. He merely participated in the dream of the one who was sleeping in order to wake him up.

So it happens, that if we seem to be sleeping and dreaming in this state and there is a higher wakeful state, a friend in the higher state can participate in this dream of ours to give us a nudge, hold our problems, and make us wake up. Of course, once we wake up, we don’t then ask for proof of awakening nor do we ask for the groceries back. We don’t ask, “What happened?” Because we then know that we are awake. Many continue to ask though, “How do I know for sure that I will awake and know that I am awake? Could I not think it to be just another dream, a fantasy? Maybe it will be only another experience of a lower level.” The dream world too appeared to be real, so what kind of proof do we need? If the world marched to our bedside and told us that we are still sleeping now, we would not believe them, so what gives us that feeling of certainty? The reason is that when we wake up, we can remember going to sleep. That is the proof we need — the change in consciousness. In certain cases of mental illness and amnesia, it can happen that we could forget what had happened and would not know with certainty whether we were asleep, dreaming, or awake; everything would be mixed up. But when we have memory which can establish the fact that we went to sleep, we will realize that the dream was sandwiched between two experiences of wakefulness. When the friend who is already awake to a higher level than this level gives us a nudge in the body in which we are sleeping, we will experience a shock. But he will participate in this dream and then we will realize that we were there before our present experience started and our former experience did not require this physical body. The body was being worn for this dream sequence. It is then that we come to know which was the cause and which was the effect. That consciousness of a thing is the cause and that the thing that was experienced is the effect. Anyone of us can prove it for ourselves. It is not something only a few or select people can do. Of course, we will need the friend to give us a nudge — and there are problems in finding that friend, but we will come to that presently.

If a higher state of consciousness is the state of wakefulness and the lower state is the dream state, it would explain how the lower state is created by the higher. If the consciousness sees things, things therefore come into being outside. It is this reality which Eastern mystics found and have said, “ This is illusion. Do not take this world as real, solid, everlasting, or permanent. We are creating illusion. The reality is within the self which is seeing the illusion.” One of our Eastern mystics spoke in Chicago many years ago on this very subject of illusion. Swami Vivekananda said, “The experience of this world is illusion and the experiencer within is the only reality. If you wish to see what is real, go within and wake up. Otherwise, you will stay with illusion. ”The Swami also raised a very important question. He said, “If whatever you are seeing is illusion, then I must also be an illusion and unreal. And if I am unreal, then so are my words and my speaking to you is an illusion. How can I condemn this experience as unreal in trying to tell you the difference ? Yet, you want to listen to me, and why would I want you to listen to this unreality?” He then answered himself by saying, “It is true that I am also as unreal as any other experience and you are seeing me and listening to me — it is your creation. I am equally unreal, but with one difference — the other unreality holds you to itself and does not let you wake up. This unreality pushes you back into yourself and enables you to wake up. This unreality clashes with the rest of the unreality — that one putting you further to sleep and keeping you in the dream state; my unreality clashing with that in making you think inward and waking you to a higher state. Both are unreal, but they are performing different functions.” When you wake to the higher reality , you will find that your power of seeing was some thing different from seeing with these eyes. If these eyes, retina, and apparatus of the brain were responsible for seeing, you could not see a dream and you could not see imagination. We close our eyes and in imagination we see everything that we wish — seeing is the same, the perception of sight is exactly the same. But we believe that this is imagination and real seeing is done with the eyes. We should realize that this physical body and these eyes don’t help us to see; they restrict our sight to what is before us. We could see much more if we did not think that we are the body. We could hear much more if we did not think that these ears are responsible for hearing because we can listen to our thoughts. The power to listen is something different from the eardrums and, yet, this is the illusion that we are seeing, hearing, touching, tasting, and smelling. We are having this illusion because of these physical organs. If we get away from the consciousness of the physical organs, we would hear more, see more, touch more, and have a greater experience of reality, of the higher wakeful state. We can reach the state where we can have the experience of senses without having the experience of body in systems of meditation.

What does meditation do? What is meditation? Meditation is the art of withdrawing our attention from experience to the experiencer. It is as simple as that. The experiencer should be aware of one’s own self to discover one’s self — and that is meditation.

As attention is brought to the eye center, the extremities of the body leave our consciousness and we become segregated from the entire body. We become unconscious of the body. The ability to concentrate attention also means the ability to withdraw attention. When we can concentrate our attention upon one thing, we automatically withdraw it from other things. Today, our attention is scattered, so we have a scattered experience of the world around us. When we withdraw our attention to the point from where we are experincing, then the withdrawal itself gives us a heightened experience of ourselves and takes away the experience of that from which we are withdrawing. When the attention is withdrawn from this world and the body to the point we are conscious from, behind the eyes, our senses become more acute. We lose the consciousness of the body, yet we realize that we can see more and hear more at this point. This capacity to have experience with the senses alone and with out the body increases rather than decreases . For the first time, we realize what we are doing rather than limiting experience to the body. We had placed those limits upon ourselves.

When we can function with the sense perceptions and with out the physical body, we are functioning in the astral body — we perceive directly from the mind. The mind is capable of perception without having to break up experience into bits of senses, and the experience is heightened and much clearer. Past, present, and future can be grasped at once. This capacity of consciousness to perceive without the senses of the physical body is called direct mental perception or direct causal perception. The causal perception is the cause of all of the perception below, causing a dream within a dream. Though it has no body, perse, we call this the causal body or direct mind function. We give it this name because the causal body can create things of which we are conscious, and it can perceive. Those things of which we are conscious are created by the causal body — by the mind. At this level, all space , all cause and effect relationships come together before us. The beauty of this entire creation can then be appreciated. As it is now, we don’t appreciate the beauty because we have broken this experience into bits of todays, tomorrows, heres, and theres. The scissors of time and space are cutting this total experience up and making it ugly, much like cutting up the painting we spoke of earlier. Look at the totality of things and we see the beauty of this painting. When we cut this experience into days, minutes, yesterdays, and todays, we are using the artificial device of time to do this. Why do I call time artificial when it looks so real? It is artificial because it is one of the biggest illusions, bigger than the illusion of the dream. What is time as we know it? Today we say, “Oh, we don’t have enough time.” What does it mean? What is the nature of time as our consciousness at this wakeful state knows? Look at our present state of wakefulness, what is the nature of time to us? We cannot see time; we can only see the clocks. We can feel time passing, but we cannot see time . How do we then feel time and how does a clock make time? What is the actual experience that creates time? The experience is the experience of some thing past, of something present, and of something future. The experience of past, present and future is creating the experience of time for us.

A nanosecond is a billionth of a second, and even a billionth of a nanosecond does not exist in the present. Then how is it that we all talk of the present? We are seeking now; we should do it now — why do we use the word “now” ? We use it in the mistaken belief that the immediate past is called the present. When I say the word “now , ” it is the now that is just past. Nothing can occur that will cause or require time to stay in the present. So, the present is in fact, the past . Let us see what is the future? The future is simply the human ability to hope , to fear, and to anticipate. Supposing that consciousness lost these abilities, suppose that human awareness lost the ability to hope, to be afraid , and lost the ability to anticipate. If it did not have these three functions, there would be no future. The word future would have to be written out of the dictionaries. When we talk of the future, we are talking of these things, and we say something now to create the future. What we say now, what we hope for now, what we fear now, and what we are anticipating now , creates the future. If we cannot do these things, there is no future and we can do these things only in the immediate past. Examine it carefully : what we call the future is also the past because these things have to happen in the past — there is no no win which it can happen. In truth, this experience of our present wakeful state can occur in the past, although we call it the present and future, as well. Surprisingly, if things are in the past, there is no way to experience them except through memory. You cannot create the past before you, you can only remember the past. It is a startling truth which will come to you if you contemplate exactly what I have said. If then, we think that we are living in this world, we are only remembering this world. The whole of the world experience in this time frame with the past, present, and future is all really past and is being experienced through memory. And if we have no memory, we cannot experience the past. That is the illusion — memory is being made to look like it is happening now. That which is already in the past is being made to go through our awareness and consciousness as if it is happening now, and we further create a present and future of it.

We cannot recall that which has not taken place. Where has it taken place? Where have the events of this world really taken place for us in the wakeful state to recall? Examine it intellectually and you will be left with no conclusion except that there is some level of consciousness where things must happen so that in the wakeful state you may recall them at the astral level — which is a higher level of wakefulness. Indeed, things happen there and when we drop our attention away from this present wakeful state, we can recall. That is why many people say that everything is predetermined. Of course it is. You cannot create something in the past, you can only recall what happened. This entire experience in the physical body has been predetermined, otherwise you would never have it. Where has it happened? It has occurred in the higher wakeful state.

When we a wake to the higher level of consciousness, the nature of time changes. Time then becomes available in both directions. There is a real future to see, a real past to examine, and the present can be held in a single frame like a movie frame held for viewing. We cannot do that here in this state. We make such an illusion for ourselves that if I wait for a friend, it may look like I have waited for an hour. We go through the hour of waiting and then look at our watch to find that we have been waiting but ten minutes. We accept our watch time, but not the experience of waiting. And if we are in good company and time flies, we might well say that it doesn’t appear that we have spent more than ten minutes with friends. We look at the watch to discover that we have actually spent two hours, and we will believe the watch, not the experience. Look closely at the illusion of a solid reality of this experience we are creating. We awake to a higher level of consciousness and the nature of time changes. We cannot now hold a single frame as in the movie going on in this state, but at the awakened astral level we can hold time when we wish. We then realize that the new wakefulness is not a fantasy or dream, but a new way of experiencing consciousness, of knowing the reality of this world.

Awaken further from the astral level reality to the causal, to pure mind, and we cannot only hold time, but we can move it either direction. Backward and forward, we can make time move and see the history of experience of all times at the causal level. People call it the universal mind level, saying that all experience is stored there. It is stored there because you can move on time to either side of it. Others have called it total time because you can stop time at any time you wish. You can see the totality of time. Don’t forget, though, that it is still time and that consciousness at the mental level is still conscious in time — not a timeless experience. But it is not the higher level of wakefulness either. Even after reaching the beautiful cause of all experience, friends who are awake to yet higher levels will nudge us from there. They will nudge us from the mental levels to the spiritual level — to the level where consciousness itself originates .

At the spiritual level, we do not have to bind down experience into time, space, and the causation framework. The lower three levels of causal, astral, and physical bind experience in different forms of time, space, and causation. When we rise above the level of the mind into pure spirit, we cross the boundary where we can experience timelessness, spacelessness, and causelessness. To rise to this level, we must cross our minds.

We don’ t even know distinguish between ourselves and our minds. We are identifying ourselves with the mind and we think that we are the mind. When we cross the mind, we will not have crossed ourselves. Consciousness is not the mind, but it uses the mind. Consciousness can exist without the mind. The human mind performs the functions of picking up sense perceptions, interpreting what it is sensing, and reasoning with logic, words, thoughts, and creating new patterns. We have the sensing mind, the reasoning mind, and the creative mind; and they function in time, space, and causation — yet there is a part of human consciousness, human awareness, which is not confined to these frames. We call that consciousness the soul or the spirit of man and it transcends the mind.

The intuitive hunch or flash is a knowledge that comes suddenly from nowhere — without words , without time, and without cause. Suddenly you are aware of something you did not previously know. The intuitive flash has no duration of time at all and comes with certainty of knowledge. All of the mental thinking cannot come to the same conclusion that the intuitive flash gives to us. It is not a function of the mind, but a function of the soul — of a much higher level of consciousness or awareness. Of course, when the intuitive flash comes, the mind begins thinking about it, “ How can that be? Is it right ? No, maybe not.” Most often, doubt is created by the mind, and we generally extinguish the intuitive information. The functioning of the soul is being overwhelmed by overuse of the mind.

The second function of the soul level of consciousness is the function of love. Love functions without the use of the mind and is the experience of identifying with another. The love experience causes us to experience the forgetting of the self or the “I . ” It is the experience of having no ego. We cannot think our way into love. Love is an experience of the soul. What is called love in the Western societies is really attachment. The concept of ,“I love you” gives “I” more priority than “you . ” The idea of a lover and a beloved is a complete identification with the object of love. The distinction between love and attachment is that in attachment, there are always two. A mother, for example, can say that she loves her child very much — this is not love. When a mother has no need for words and only holds her child, that is love. Love is oneness. The mind cannot have love, but human awareness can and does have love. Love, too, comes suddenly from nowhere. The experience of love does not follow any laws of time, space, or cause and effect. Like intuition, love comes and the mind thinks about it, ” Maybe it is not real. How can I be sure?” The doubts are created by the mind and the experience of love is extinguished at this level. It continues somewhere else when it is experienced.

The third function of the soul is that of aesthetics, or the ability to see beauty and experience joy. When the soul sees beauty in something, it comes as a flash. Again, if we start thinking about it and analyzing it with the mind, we destroy the beauty also. We have, in human awareness, the same functions occurring all of the time, but we keep them at a lower level because of the use of our minds. When we awake to a level above the mind, we will come to the experience of a pure spiritual experience of the self. It is when we can remove the cover that we wear, the physical body, that we discover the real self. We can then shed the paraphernalia of the grosser experience to experience the timeless, spaceless, and causeless consciousness.

Written by : Ishwar Puri

Ishwar Puri is the founder and principal speaker for the Institute for the Study of Human Awareness. For more than forty years he has conducted lectures, workshops, and other events on the nature of consciousness and human awareness. His lectures and teachings have been recorded and transcribed into numerous books and other materials. Each of his many lecture presentations is founded upon his own unique experience and he expresses himself with humility and love as his guide. His broad range of lecture topics include science, art, religion, philosophy, human relations, education, health, human awareness, and consciousness.

Ishwar Puri attended Harvard University prior to retiring from service with the Government Services of India. He later established citizenship in the United States of America. He continues to serve as a consultant, board chairman, and senior advisor to a number of corporations worldwide.

Ishwar Puri is a devoted disciple of the Great Master Hazur Sawan Singh Ji. The Institute for the Study of Human Awareness provides a venue by which Ishwar Puri can carry on his work by way of speaking engagements and the dissemination of educational materials.

Here is the link to their website : http://ishanews.org

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