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There is one man, and there are several persons. One person says he is my son, another says he is my father, a third says he is my brother, and a fourth says he is my grandfather. A fifth is my colleague. Through whichever relation we speak, you can explain one thing in a thousand pieces. It is like blind people expressing what an elephant is. One says it is only four pillars, another says it is a tank, and so on. Thus, the unity is different, and we are part of that unity; we are not separate. The question is whether we understand this now, in this time. There are lokas, the seven worlds above and seven below. Those are lokas, and they are different to understand and different to feel. Then there is a philosophical view, and there is a practical view. One is called lakṣārthī, and one is called vācārthī. Vācārthī is that which reads in the books and listens in satsaṅgs or from others, from professors. You build your intellect, and this intellect makes decisions based on some logics; this is called vācārthī. Lakṣārthī is that which makes its lakṣya, its aim, and goes beyond the border of the intellect, to Turīya, the state of Turīya. It is said to be even beyond time and space, one without a second. Then all these waves of saṃsāra, what we call life, are no longer interesting; it changes. That is the difference between lakṣārthī and vācārthī. That is why tons of theory are nothing compared to a gram of practice. Theory will inspire us; it will create interest, but it will not solve our problem. When you are very hungry, and I talk about different dishes, the various kinds of food, and I give you a very nice slideshow—no matter what you call it, cream snita, baklava, alpicha, or anything—this is theory. It will create more hunger; it will not satisfy your hunger. In Vedānta, it is said there are two kinds of horses. One is a picture of a horse hanging on the wall. It doesn't matter who you ask, "What is this?" The answer will be, "A horse." The second is in your farm, and I ask anyone, "What is that?" They will say, "Horse." Both are horses. But now you need to ride; you cannot ride the picture horse hanging on the wall. You have to bring the horse from your farm. Therefore, when you read something and hear something, and you go deep in meditation beyond all this, you find a different reality. And if I go on the same level, I will see a different reality again. And therefore, it is a question of the nature, beyond the nature, in Ananta. Ananta, endless, beyond the borders, limitless—and we are limited. And finally, there is no duality of male or female. When you go out of this body, into the astral world, what will you see as a woman or a man? This anatomical duality is only here. The souls are individuals, and the Ātmā is universal. So, practice, overthink. This is what Gulābjī is telling us—very valuable information. But you have to think over it, meditate on it; do not judge immediately. It is too early. The time will come, and then you will suddenly say, "Oh yes, that was correct."