The Arrogance of Imposter Syndrome

The Arrogance of Imposter Syndrome

[00:45] I’m a Fake

Thank you for tuning in to my podcast, the Vedic Worldview. I’m Thom Knoles. I get lots of questions about the I.S., the Imposter Syndrome. Imposter syndrome, which, though very vaguely defined and, in fact, not a scheduled psychiatric pathology, nonetheless, is something that we can all identify with or see.

And roughly it has to do with having received accolades, having received compliments, having received good reviews from the society in which we live, there comes a certain point where one might begin to think, “Any minute now I’m going to get sprung. Any minute now it will be revealed that I’m not really able to live up to these epithets that I’m receiving.

“People are going to discover that I’m an imposter. People are going to discover that I’m a fake. People are gonna discover that I am actually not everything I allowed them to believe that I was. I kind of fooled everybody.”

And it’s a very interesting statement to make, because with any rational judgment of most conditions under which this occurs, one has to disregard the opinions of all of those who surround one, who are the givers of the epithets and the acclaim and the applause and the compliments and the good reviews. There is, in fact, strangely, a kind of underlying arrogance in it.

This is a very peculiar fact, that arrogance means that we think that we know better than other people who we actually are. We know better who we are than they do. And so then that requires us to consider that we have “fooled them.” We have somehow managed to outwit them and that they have a view of us which we think might be a bit foolish.

[03:24] I Know Better Than Them

Strangely enough, even though most people who suffer from the imposter syndrome are actually terrified that others might discover or think about them, something that, underlying all of this, they see themselves to be, they consider themselves to be that, “I was that little kid who did this and I did that, and then people don’t realize that I accidentally caught the ball when it came flying in my direction on the baseball field.

“And then I fell over the home plate and scored a run for the team, and it was all accidental. And then everybody stood to their feet and began applauding. And if anyone ever does slow-motion review of my move, they’re gonna see that I actually caught the ball by accident, and fell, but I scored a point for the team. Very interesting.

“And then when this happened and that happened, and because I didn’t disclaim the acclaim, then I’m kind of implicitly guilty of having allowed people to believe in me when actually I know better than them.”

And this is the part: “I know better than them. I know that, actually, I don’t deserve all of this, and it’s only going to be a matter of time before somebody says, ‘Hey, aren’t you just that kid that I knew at school that somehow managed to trick everybody into thinking you were something great?’”

And so now I’m using a kind of exaggerated version of this in order to make the point. Imposter syndrome isn’t always quite as well-defined and well-cut and hung out to dry the way I’ve just done it, but we can see that there’s something in that.

[05:18] I’ll Accept the Accolades

And so what’s the cure for it? Well, the first part of the cure is to overcome the hidden but implicit arrogance in the idea that you’re the only one who knows you, and everybody else has been “fooled.” Maybe by you. They may have fooled themselves, even worse. Or they may have been fooled by you.

You see the implicit arrogance in it? It’s a very interesting concept. Most people don’t ever consider it this way, that, “I know better. I know the real me. Nobody else. And I have a habit of continuing to let people give me praise, which personally inside I don’t actually think I deserve.”

And so then such people live in this perpetual fear of being outed, of being sprung, that they’re actually nothing quite like what they’ve allowed the world to see them to be. The imposter syndrome, “I’m an imposter.”

I remember once at the Royal Albert Hall, and it must have been about 1976, when my teacher, Maharishi Mahesh Yogi, filled the hall, which has 10,000 seats in it, in London, giving an introductory lecture. And members of the public came to hear him holding forth.

And, of course, about half the audience were existing meditators. And at one point during question time, a vociferous and strident man came to the microphone and, pointing his finger at Maharishi with his arm outstretched, he said, “You are an imposter!”

To which Maharishi just chuckled, and he said, “You’re right. I accept the title. I’m giving you the impression that I’m just a little man here sitting on my couch talking to you about how to meditate. Actually, I’m Totality, and I’m letting you believe that I’m just this. So I accept your title graciously, and I’d like to invite all of you to question and explore your own identity. You are actually Unified Field.”

And so in this wise, it then is true to the extent that it’s true that you’re having that experience, as a result of practicing meditation twice a day, Vedic Meditation, you’re having this experience of people coming to you and saying, “This, that, whatever,” about you. “You’re great. That was good. That was good. That’s amazing. You are looking well,” and all this.

And to the extent that we actually have that Totality awareness, our attitude’s likely to be, “Well, they’re coming a little short of the mark, but I’ll accept the accolades. I’ll accept the acclaim.”

This is not petty egocentricity or egotism. It is just deep inside you having an understanding from your direct experience, when you close your eyes in meditation and your awareness becomes unbounded and you can feel that vastness of Universal Consciousness being your underlying baseline.

[09:04] I’m the Universe Having a Human Experience

Then you come back into your regular daily dealings, and the I inside, the one who is the experiencer, the Knower, the I inside, has had an expansion. It’s expanded its sense of capability. It’s expanded its sense of adaptation ability, its ability to adapt to change.

And a great confidence begins to, in layer after layer, come over you such that, when somebody will attempt to present you with bad news, “Oh, we were all supposed to get on that flight. Flight’s been canceled. It’s 11 o’clock at night, we’re gonna have to spend the night in Dallas.”

Instead of thinking, “Big problem. Uh oh,” and all that, one thinks, “How interesting. Let me see what my big Self is offering up to me tonight.” Adventure, rather than, “Oh no. This is a problem. That’s a problem,” and all that, one looks forward to embracing change and embracing the unknown with enthusiasm.

Enthusiasm’s a great word. En Theos. En Theos. In the Greek it means to be imbued with God. Enthusiasm. One’s imbued with that Totality Consciousness, then changes of expectation are not seen as challenges to one’s being. Changes of expectation are seen as a means whereby one’s capacity to interact successfully with demand is about to go on display.

And so then in such a person, there’s no more imposter syndrome. Maybe one might, a little bit tongue in cheek, like Maharishi, say, “I’m giving the impression that I’m just this, when actually I know I’m That, capital T.”

So the imposter syndrome begins to change its behavior into, “I’m actually the Universe having a human experience. I’m the Universe having a human experience. Everyone might just think I’m a human. I am a human, but not only a human. A human with a backdrop of Universal Consciousness, Cosmic Awareness.”

[11:43] You Deserve the Best

And so then imposter syndrome is common. I meet for individual consultations about a thousand people a year. It’s a lot of people, and I would say probably a quarter of those people will present to me, without knowing the words imposter syndrome, but with varying degrees of a sense of concern that actually they don’t deserve what it is that has come to them. Things that have come to them are better than what they deserve.

So as against this, we have a wonderful quote from my master’s master, Swami Brahmananda Saraswati, also known as Guru Deva. And here’s the quote: “You deserve the best. Never feel unworthy or not justified in having the best. I tell you, this is your heritage. (By that, he means birthright.) But you have to accept it. You have to expect it. You have to claim it. To do so is not demanding too much.” End of quote.

Accept, expect, claim. The acceptance of the highest level of deserving power, whatever that is. What is the best anyway? The best is whatever your state of consciousness is right now.

The happiest person ever I met in my life, including, if we put Maharishi in the consideration, was one of Maharishi’s best friends. A man who was living the best, according to him and his consciousness state.

He was seven feet tall. Generally speaking, had no clothing except, perhaps, a little loincloth. He had not had a haircut in a hundred years. He reputedly was about 130, though there’s no way of objectively validating that.

His name was Tat Wale Baba, and Tat Wale Baba lived in a cave in the side of a mountain, above the ashram of my master in Rishikesh, India. Tat Wale Baba had no material possessions, and when he ate, he ate roots, tubers, and leaves, and chewed on bark from trees, which he had learned how to eat.

He didn’t look like an old man at all. He looked… never in his life did he look more than 40 years old, and he lived a long, long life. I knew people who said that he was the guru to their great-grandfathers, and he was old back then. But he seemed to defy aging.

So what if you found yourself in Tat Wale Baba’s cave? No running water. If you want to bathe, you have to go down to that freezing cold river and dive in there. Snakes might come and visit from time to time. No door, no windows, no oven, no cooking, no iPhone, no streaming video, no electricity, no nothing… and perfectly happy and content.

The moral of the story is not, get rid of everything. I’m making you realize by this, that whatever it is is the best in your consciousness state right now, and that’s going to change. The best.

[15:39] As It Comes, Take It

What is the best? In an evolutionary life, when we meditate every day, twice a day, the best is naturally going to change from anything to anything. So the best for you might be living in a beautiful mansion in the south of France, outside of Marseilles, overlooking the Mediterranean, and having wonderful cheese brought to you every day by people who never argue.

And that might be the best from your perspective. If that’s what you conceive of as the best, you deserve it. Whatever the best is from your perspective. And I do know people who say, “I have the secret.”

And I’ll say, “Yes. I’m always so interested to hear the latest version of that.”

“Expect very little, expect the worst, and if anything better than the worst happens, you have a nice surprise. So you can live a life of constantly expecting bad things to happen and only the worst to come to you, and then you know anything better than that’s good, right?”

Oh, it’s… what a highly stupid concept that is. It’s the opposite of what Guru Deva teaches us.

You deserve the best. This is your birthright, but you have to accept it. What do you conceive of as the best? You have to accept it. What do you conceive of as the best? You have to expect it. What do you conceive of as the best? You have to claim it.

We have this saying, take it as it comes. It’s a common saying amongst meditators. Take it as it comes. But we can play with it a little bit and say, as it comes, take it. When the best comes your way, claim it. Take it. So, take it as it comes. It has that meaning too: as it comes, take it. Don’t reject it because you think you might be an imposter.

Being an imposter, that kind of concept, I mean, if you actually are an imposter, that’s not good. But in most cases, that kind of self-attribution of imposter is symptomatic, and it’s pathological.

If you think that you don’t deserve what everybody around you thinks you do deserve, they think you deserve better and you’re not too convinced yourself, I want you to examine this from the point of view of it being an arrogant position.

It’s disregarding of the state of mind of others who surround you, who do consider that you deserve the best. So we have to self-examine regularly. And we have to meditate and upgrade our standard of what it is; “Who is this I inside?”

[18:59] Change Who the I is Inside

While we are on the subject of Tat Wale Baba, I’ve told the story before, but it’s begging to be told again right now.

A London Times journalist came with me. We entered the cave of Tat Wale Baba. She presented him with a little gift, which he took, he accepted by outreaching his foot like so, and she had to put it on his foot, and then he brought his foot back up and the gift sat on his… he never touched it with his hands. He was a very unusual character.

And at one point she said to him, “Tat Wale Baba, I want you to come to London. Please come to London. You would be such a great gift to that, to the country. People would flock to listen to you. People would love to hear from you. Please come to London. Will you come?”

Tat Wale Baba’s answer was, “I am London.” And I remember her looking at me with that little London accent and saying, “What does he mean? What does he mean?”

I said, “I’ll tell you later.”

I am London. It means, I am Totality Consciousness, and London’s included in me. I don’t have to go to a place where already I am. I’m perfectly content just sitting here in my little cave with the drip, drip, drip, and the little scorpion that ran across there, and the little snake that came to visit, and a few roots and tubers to chew on, while having the most beautiful smile on his face all the time.

So, somebody else living under those circumstances might consider themselves to be in poverty. “Oh, terrible. Impoverished. Go and take that man, put him in a high-rise apartment somewhere, give him welfare, give him a hot shower and a shave and a haircut and some decent clothes to wear.

“He’s barefooted. He hasn’t had medical care in 130 years. Let’s get a doctor to look at him and see if he’s gonna have a heart attack.”

You know, you could decide to feel pity for somebody whose living circumstances were as meager and as abstemious as were Tat Wale Baba’s. Happiest man I ever met. And oldest man I ever met.

So, moral of the story is change who the I is inside. When the I is Cosmic Intelligence, then whatever thought comes to you about what would be better, you know what is best? Whatever that thought is, that’s you. That’s what you need to lean into. That’s what… you need to follow that preference and see where it takes you. And don’t decide to downgrade everything and have your expectations on a much lower scale.

That idea that I’ll be much happier if I just aspire to less. It’s that same mentality of expect the worst all the time, and if anything good happens, then you know you’ve got a minute of happiness, but it won’t last. This kind of defeatist mentality.

Imposter syndrome. Imposter syndrome means arrogance. It’s a very peculiar assessment of it, I know, but if you consider it deeply enough, it can’t exist without a degree of arrogance. You think you know better than everybody else about who you really are, and you disregard their view of you.

So, let go of it. If you can’t let go of it, meditate twice a day and change the I inside to that unbounded field.

Jai Guru Deva

[23:10] Can techniques other than Vedic Meditation help with imposter syndrome?

Thank you, Guruji. Thinking about imposter syndrome and how, as you said, overcoming it through meditating and expanding to our biggest awareness, what would be your advice for someone that is experiencing that and still sort of feeling a little bit small? Is there any other kind of techniques that you might recommend that would be appropriate to help, sort of, get bigger, in addition to meditation twice a day?

[23:43] A – Direct Experience

The first thing to become illuminated in our evolutionary path is our own direct experience. Our direct experience of what we are and who we are is subjected to a complete change.

If I can experience a state of silence, which regularly I do in meditation. One does, in Vedic Meditation one goes beyond thought. Silence itself is symptomatic of something massive. The implication of silence is astonishing. For anyone who’s ever attempted to silence the mind, you know the futility of that.

“Okay, I am gonna silence the mind because I know there’s a relationship between silence and bliss. If only I could get my mind to shut up. I might be able to experience the bliss because I’ve heard there’s an underlying field of bliss. Alright, let’s start. Don’t think now.

“Oh, hang on. That was a thought. Don’t think the, don’t-think-now thought. Wait a minute. That was a thought too. Okay. Don’t think anything at all. That was a thought. Okay. Don’t think any thoughts at all about not thinking. That was another thought.”

The paradox of it is so obvious. One cannot silence a mind which is not fathomed in bliss. Very interesting. You cannot arrive at bliss through silencing. Silencing doesn’t work, because the mind will not be silenced. Its embedded nature is to seek the greatest possible happiness.

Sitting in a room, listening to some lousy music, and from another room, a beautiful melody comes. Enchanting. The attention goes there without any effort. That spontaneous movement of the mind toward greater happiness is very evident in this example.

Whenever there’s an alternative to experience something greater than what one currently is experiencing, the mind naturally is going to go to that. And so our mind hops from one possibility to the next. One consideration to the next. One thought to the next. Looking for something that’s going to give me a better experience than what I’m having right now.

Even if I’m experiencing pretty good things right now, I might be thinking, “Oh, this party’s been really great. It was my birthday party. Everybody gave me presents. Everybody gave me cake. Everything’s really good and all that, but it’d be great to go to bed.”

The bed might begin sounding pretty charming after three hours of people singing Happy Birthday to You and slapping you on the back and things. So, greater charm; mind always moves toward greater charm.

[26:38] The Implications of a Silent Mind

Now, that being the case, if during meditation, since during meditation, our mind does arrive at a silent place, we have to ask the question, what are the implications of that?

A mind will only fall silent, or fall mute, when it’s experiencing transcendent satiety. Satiety is a fancy word for satisfaction. Supreme inner contentedness that is beyond anything. As we settle down in Vedic Meditation, happiness grows. Intrinsic happiness, not happiness about content of thought, a feeling of greater and greater happiness grows and grows and grows until there’s a moment where one steps beyond and experiences the supreme inner contentedness.

In Sanskrit, the name is ananda. Ananda is translated as bliss, which is okay, provided we agree it does not mean ecstatic. It’s non-ecstatic, supreme inner contentedness. What are the implications of being able to experience bliss?

The moment you experience bliss, the mind falls mute because, and here are the implications, it cannot, in that state, conceive of anything that could be better than this state. You can’t conceive of anything that would be better than that state, and because of that supreme satisfaction, that transcendent satiety, as I called it, the mind falling mute is a product.

Silence is a product of bliss, but what is it that can cause a mind to experience such deep satisfaction? In one’s entire lifetime, one has been in a search for, what is the nature of this knowing mechanism?

“I’m awake, I know things, I’m looking around and all of that. What is the nature of this consciousness that’s doing this knowing right now? What is this thing?”

And so then people will say, “Oh, you’re a philosopher. You want to know who you are.”

“No, I don’t want to know who I am. I want to know what I am. What is this?” The who has to do with little details like, “Oh, I’m a body, I guess, and the body did stuff, rode skateboards and collected frogs and pestered people and went to school, and I can remember stuff.

“That’s who. What? What is the nature of this experiencing mechanism? There’s an experiencing mechanism that’s allowing me to have a sense of Self, a sense of Self-identity. What is this?”

And the only answer to that can be in the transcendence. And the reason why the mind falls silent is because that question has been answered by direct experience.

[30:02] Experiential Illumination

Now, when we’ve had a direct experience that’s caused the mind to fall silent, even though you’re conscious and fully capable of thinking anything, yet you don’t think. You could think, but for however many seconds or minutes that state lasts, you do not think.

Capable of thinking, yet not thinking? That can only be you experiencing your true nature as the one indivisible whole consciousness field. That’s the only thing that can explain you being able to be conscious, capable of thinking, and not thinking.

All questions about identity. All questions about what does all this mean. All questions about what am I, what is this. All answered in that one silent state.

Now, having had that experience, we have experiential… Experiential illumination. It’s the opposite of existential crisis. Existential crises like, “I don’t know if it’s worth existing.” Now we have this experience of, “This is really what it’s all about. That was fantastic.”

And, of course, when we experience it, our brain gushes with bliss chemistry. Cocktails of bliss chemistry spewing forth into the bloodstream, into the central nervous system, all over the body. Chemistry of complete transcendent satiety, and it’s palpable.

The first thing to gain illumination is self-assessment through direct experience. Then there are layers of acceptance of enlightenment, acceptance of illumination. Remember we said, Guru Deva? You deserve the best, but you have to accept it first.

First part of it, first task in removing the imposter syndrome, you have to accept it. And so then, directly, experientially, I’m accepting it, but the last thing ever to allow illumination, or enlightenment, to become one’s Self-identity, to become one’s sense of Self, is our human intellect.

In Sanskrit, we have a name for this. We call it pragyaparadh. Pragyaparadh means the mistaken intellect. The mistaken intellect steps in and says, “Oh no. I might have experienced myself as being one indivisible whole consciousness field of total transcendent satiety, but I know who I really am. I’m the guy who fools everybody.”

And so this entrenched intellect, which is so thoroughly indoctrinated to self-deprecate, habitually self-deprecating. And then morning, evening, morning, evening, morning meditation, evening meditation, morning, evening… like that, over and over and over again. One year of that, 365 days times two, 730 meditation sessions times 20, do the math. Thousands of hours of meditating.

And in those thousands of hours, perhaps a few hundred hours of, “I am the one indivisible whole consciousness field with transcendent satiety.” And yet the intellect can still hang on and say, “Oh no, you’re not. You are the one who hardly deserves anything, because you haven’t earned anything. And anything that you got that relies on people believing in you is just, somehow, you allowing those people to believe that, and you kind of fooling them.”

But gradually, gradually, gradually, this mistaken intellect gets worn down by direct experience. Direct experience will actually override any amount of indoctrination of our sense of self, indoctrination of the ego, indoctrination of the intellect that is in denial.

[34:42] Enlightenment Denial

So, people sometimes say to me, “What’s the largest block to enlightenment?”

And my answer, which always surprises them, is enlightenment denial. Enlightenment denial is the pathology of a meditator who is advancing and still refuses to accept, as against all evidence, that enlightenment has arrived.

So, it’s a little bit like the somebody who’s actually a billionaire, maybe they inherited it or something, and they’ve got a card in their pocket with an infinite amount of wealth behind it at the bank, and yet they’re walking around with that little card in their pocket thinking, “I better look for the free lunch at the soup kitchen. Or I’ll go and get some second hand… oh look, there’s some clothes hanging out of the garbage can on the street that somebody threw away. I’ll just go and wear those, or just lie down on the curb here.”

And you could go anywhere and that little card would grant you access to absolutely anything, and yet you’re kind of walking around like a pauper. And not like Tat Wale Baba, who loved being naked and in his cave. Unlike that, you know, walking around accepting dissatisfaction as your lot.

And it’s astonishing how far people can progress in meditation in a way that is palpable to anybody around them. People around them like, “Wow, you’ve changed. Wow. What are you on? I want some. Wow, you look amazing. Oh, so like you not to get upset when the flight got canceled. Oh, you’re this. Oh, you’re that.”

And still that intellect is going, “Uh uh, yet another person, I’ve got ’em fooled. Yet another one. Yet another one.” That intrinsic arrogance which refuses to let go of its claim to ignorance. It refuses to let go of its claim to… its right.

“I have a right to suffer, and I have a right to ignorance, because this is my lot. Because I lived lifetimes of being somebody who fooled everyone, and now this is my come-uppance.”

And so you make a decision to manufacture and assign karma to yourself. That is a kind of illuminated pathology. It’s a state that needs to be got rid of. But one thing that helps is hearing lectures like this, because it’s a challenge to the experiencer of this, to let go of this arrogance of, “I’m an imposter and I don’t deserve.”

And then one’s going to notice the loosening of the grip on the arrogance, finger by finger, loosening the grip till you let go completely.

It’ll be seen in the other two. You begin to expect the best. You begin to claim the best. Claim doesn’t mean you walk around outside going, “Yes. Me!” That’s not claim. Claim means something’s offered to you and you graciously accept it with, “Thank you.”

Someone comes to you and says, someone comes to you and says, “You’re the most wonderful thing I’ve ever come across. That’s absolutely fantastic.”

Instead of going, “Oh, here’s another person I fooled,” you just think, you just say to them, “Thank you. It’s very nice for you to say so.” Rather than, “Oh, look, you might think I’m good, but I’m not really all that good. I know me better than you.” Parenthetically, “You’re a fool. I fooled you.” That’s arrogance.

[38:53] “Are you enlightened yet?”

So, if I keep underscoring this idea of it being arrogant. Not to accept the best, it’s arrogant. Not to expect the best, it’s arrogant. Not to claim the best… then I’m gonna help wear down this resistance.

And this is one of the jobs of a guru. First job is change the direct experience. Change the direct experience. Give people the tool, the technique, Vedic Meditation, whereby they can experience their unbounded status. Once that’s been had, then the pyramids of resistance begin to crumble, one at a time, until, eventually, enlightenment resistance, enlightenment denial, and all of that, it just, it becomes a story.

And it’s a story that’s always very interesting. A very, very interesting story. The story of the historic so-called Buddha. Never called Buddha in his lifetime. The Siddartha Gautama Shakya was his name. And when he gained his enlightenment, he was called Shakya Muni. Shakya is the royal family name of North India, like Windsor is in England. Shakya. Shakya Muni; muni means a sage or a saint.

And the story is told in the Vedic, from the Vedic angle, he was actually an avatar of Lord Vishnu, the maintenance operator, personified, maintenance operator consciousness of the universe. Vishnu, the word Vishnu means universal personage. Vish means universe in Sanskrit. But he decided he wanted to have a play, a leela, and so he caused himself to become ignorant of his true nature so that he could have the fun of remembrance of his true nature.

And so he was born as a crown prince. Very appropriate for the Lord of the Universe, right? And then raised by a family who prevented him from seeing any suffering, and had a beautiful wife who had dedicated her life to him. And a beautiful son who was the spitting image of his father.

And one day, when the boy was very tiny, Shakya Muni, who wasn’t Shakya Muni yet, he was just Siddhartha at that time, who then decided he had to go off in the search of truth. And he abandoned his family, leaving them a note. At least that.

He abandoned his family and went off into the forests and began asceticism, starving himself. At one point, starving himself so much that he said he could place his fingertips on his belly and feel his spine. That’s how skinny he was.

His best friend decided to do a particular austerity where you hold your hands in a fist for long enough time and don’t ever open the fist. And what happens is the fingernails begin to grow through and protrude through the back of the hand. And they both looked at that with amazement and said, “Well, that’s interesting. Are you enlightened yet?”

“No.” Fingernails protruding through the backs of the hands, spine on the stomach, no enlightenment. And gradually, gradually, the process of elimination, he arrived at the effortlessness of the Middle Way and found his way into transcendence. Nirvana. Liberation.

[42:49] The Fun of Remembrance

And then he’d become Self-realized and had the remembrance of his origin as the Vishwa Virat Swaroopam, Vishnu, who had decided to create a story and have the fun of remembrance. Then he dedicated himself to teaching, which, from the age of 30 till the age of 80, so for 50 years, he did.

He was a teacher to the world, including to his wife and his now grown son, who became disciples of his. Full circle, everybody happy, right?

So then in this we see how we might somehow be on a little bit of a Buddha storyline. Maybe you have to kind of hold onto your ignorance a bit, so that you can have the fun of remembrance, but don’t overdo it. No need to overdo it.

No need to grow your fingernails through the backs of your hands or anything. You really, you can speed up the process by continuous practice, regularly in a non-negotiable fashion, but also by challenging, from time to time, your intellect’s grip on the idea that actually all you are is an ignoramus who fools everybody.

It is good to challenge and shake that assumption from time to time and see to what extent you actually deserve the best. And when best comes, it feels really good.

It helps you get over the mistaken intellect pretty quick. All you have to do is reach out and take it. Fantastic.

Jai Guru Deva.