The document discusses forgetting oneself during namasmāran (remembrance of a divine name). It explains that forgetting oneself in this context does not mean becoming oblivious, but rather forgetting individual doubts and focusing on remedying situations from their root cause. By engaging in namasmāran in this state of forgetting oneself, one can become focused on and active with the unchanging controlling center or Paramātmā, as opposed to the ever-changing illusory situations of māyā. Feedback from other namasmāran practitioners is welcome.

1. MY
SPIRITUAL
QUESTION
DR.
SHRIIWAS
KASHALIKAR

2. How to (and also why) forget myself in
NAMASMARAN? Isn’t it frightening to
forget myself? Moreover, isn’t it true that
remembering can be difficult at times; but
can be possible with efforts; but forgetting
voluntarily is almost impossible?
I never liked this; which I felt a defeatist
state then; because it appeared to be
complete submission to circumstances and
signified utter cowardice!
It appears; that forgetting myself in
NAMASMARAN is not the same as being
oblivious about; myself; as such without
NAMSMARAN. That is a state of
unconsciousness or ignorance.
Alternatively getting excited, elated,
disturbed, agitated or unhappy in a variety
of situations in absence of NAMASMARAN;

3. is reacting subjectively; and hence not
working to remedy the root cause.
I have experienced both of these responses
and still keep on experiencing. I do not think
it is objectionable if any one else also
experiences these; though I feel these are
stages of transition.
Now a days; I seem to understand that
forgetting myself; in NAMASMARAN is
forgetting all individual and subjective
doubts and suspicions; while I am engaged in
remedying the situation from the root cause!
It appears to be most satisfactory.
In this state of being I am probably focused
on as well as active with the controlling
center (which is beyond the concept of
change and often referred to as
BHAGAVANT or PARAMATMA) of all

4. situations; which are ever-changing and
illusive (and hence often referred to as
MAYA in Indian literature).
The practitioners of NAMSMARAN are
most welcome to make candidly critical
comment!