"Disease was encroaching the space and was not allowing the health to bloom. The disease has to be removed. It is like a rock blocking the path of a small spring. You remove the rock and the spring starts flowing. It does not arise out of the rock. The rock was blocking it, the rock was a block. So is the mind. Mind is the block for the no-mind.

"No-mind simply means that which is not mind at all. How can it arise out of the mind? If it arises out of the mind it may be super-mind, but it can't be no-mind. That's where I differ from Sri Aurobindo. He talks about the super-mind. A super-mind is the same mind more decorated, more cultivated, more cultured, more sophisticated, more strong, more integrated – but all the time the same old mind.

"Buddha says not super-mind but no-mind; not super-soul but no-soul; not super-individuality, super-self, but no-self, anatta. That is where Buddha is unique and his understanding the deepest. A super-mind is a growth, a no-mind is a leap, a jump. The no-mind has nothing to do with the mind at all. They never meet even, they never encounter each other. When the mind is there, the no-mind is not there. When the no-mind is there, the mind is not there. They don't even say hello to each other – they can't. The presence of the one is necessarily the absence of the other. So remember it.

"That's why I say Sri Aurobindo never became enlightened. He remained polishing the mind. He was a great mind, but to be a great mind is not to be enlightened. So is Bertrand Russell a great mind. But to be a great mind is not to be enlightened. So is Friedrich Nietzsche a great mind – and Aurobindo and Nietzsche have many similarities. Nietzsche talks about the superman and Aurobindo also talks about the superman. But the superman will be a projected man. A superman will be this man; all the weaknesses destroyed, all the strengths strengthened – but this man. Bigger than this man, stronger than this man, higher than this man, but still on the same wavelength, the same ladder."