Now this supermind has three capacities: comprehensive knowledge, apprehensive knowledge and projecting knowledge. In comprehensive knowledge, everything is known as one, united. All the variations, which are there in the unity, are seen as harmonies of oneness. You can imagine a grand symphony being orchestrated by a great conductor who has complete mastery over each and every movement, all united together in complete harmony. Somewhat like this is the consciousness of the comprehensive Jivatman. The master conductor is aware of the totality of the symphony and at the right moment he can direct the flute player that it is now his turn to play the flute, simultaneously he turns to the violin man and directs him. Now this capacity of specifying particular movements is called apprehensive consciousness. Each one of us has also got something similar to this consciousness even in our life. I may know the whole story before I start narrating it to my child but I unfold it gradually. Now this is a capacity of apprehensive consciousness. It does not abrogate the totality that you have in your mind but you have a capacity of relating it step by step. So, manifestation of the totality in a step–by–step movement is what is called apprehensive movement, as opposed to the comprehensive movement. Now in an apprehensive movement a third movement becomes possible. As I narrate the story I give the emphasis on one point rather than another point. This capacity of playing with emphasis (multiple or otherwise), so that certain points become much more prominent and other points become subordinated is called projecting consciousness. Now all the three are present simultaneously in the Jivatman â”€ comprehensive consciousness, apprehensive consciousness, and projecting consciousness, just as the storyteller has all the three consciousnesses present simultaneously, (even though the child may not be aware of all the three simultaneously). God has got all the three simultaneously, Jivatman has got all the three simultaneously, but having reached the point of projecting, emphasising one thing, now a new possibility arises and that is of exclusive concentration of consciousness. When I emphasise one thing it is quite possible that I may remain for a long time stressing on that point. During that time, all the rest remains ignored, and if I will â”€ that is important â”€ if I will, then I may remain stuck to that concentration and keep all other points ignored for a long time. For example, I may be playing the role of Rama in a drama. I know the whole drama very well myself; I know also that I am not actually Rama, but somebody else. But when Sita gets captured by Ravana and I weep, I forget that I am an actor; I also forget that in the drama I am a great king ï¿½ so noble and mighty, I forget that weeping is quite inconsistent for King Rama. Forgetting all that, I weep and weep thoroughly, truly, with all my heart. The greater is the concentration on my weeping, the greater is the forgetfulness of everything else and the greater is my acting. The more I forget that I am really acting the better is my acting. This is a special power, which is called exclusive concentration of consciousness. Now, to get back to the game â”€ God wanted all the souls to forget themselves. To arrive at that command, the Jivatman had to first of all live in the three states of consciousness â”€ comprehensive, apprehensive and projecting. At the point of projecting, it had to take one step further by which it became concentrated only upon one important point and all the rest he put behind and ignored. It forgot that it is the jiva, having the capacity of all â”€ comprehensive consciousness, apprehensive consciousness and projecting consciousness. It forgot, but it was not abolished. When the actor is acting as Rama, that he is not Rama, is not abolished. He has got his own family, he will go back home and meet his wife and children and so on. He as Mr. X is not abolished, his family is not abolished, but for this moment, he believes that his family does not exist, he does not exist, the whole drama does not exist; only his weeping exists. It is a very special quality of consciousness that he exercises. He may not feel like exercising it, but if God has willed that the Jivatman wants to play a game of this kind, then it is possible for it to play this game. So at a given time, to follow Godï¿½s game, the Jivatman agreed to forget itself. This act is called the act of ignorance. He ignores the rest, concentrating only on one point. It does not mean that the Jivatman is not enjoying the three states of consciousness at the same time â”€ only that it is not aware of them. While it is exercising that exclusive concentration of consciousness it is not aware of all the three, but the moment it withdraws from that exercise it becomes aware of it. There is a state of consciousness where even while acting as Rama the actor is aware of his relationship with his wife, his home etc. But that consciousness is different from the frontal consciousness. This word frontal is very important. All forgetfulness arises out of making a distinction between frontal consciousness and inner consciousness. In the inner consciousness the jiva continues as before, his constant play with God continues, his lila continues but in the frontal consciousness it is left out. Now all of us are in that condition of self–forgetfulness. We are all Jivatmans, you are a Jivatman, I am a Jivatman, she is a Jivatman. Each one of us agreed with God, made a contract with Him and said, ï¿½You know the purpose of this game, we do not, but since you want to play a game, we shall participate in it.ï¿½ As a result of which we put back our consciousness of God, our consciousness of ourselves in the centres of God, our capacity of universalisation, our capacity of comprehensive consciousness, apprehensive consciousness, projecting consciousness. Even when they are operating, we shall remain unconscious of them, but unconscious only in that point. You can always recover it if you want it â”€ just go backward and you will recover it and you will find that you were always in that consciousness. Now this is what has happened to all of us.