Seeing Life as a Dream
29 October 1969 am in Meditation Camp at D, India A feions last nigalk.
Question 1
ONE FRIEND BIRth?
Actually, deat ts, t like the same coin.
If a man can omatically.
Its not possible to o get tomatically.
Deathe same phenomenon.
If deatate, tably takes place in a conscious state.
If deatate, tate of unconsciousness too.
If a person dies fully conscious at time of t of birth also.
Since ate of unconsciousness and are born in a state of unconsciousness, lives.
lives al in some corner of our minds, and this memory can be revived if we so desire.
it do anytly; ion to death.
Noter deatsoever is to be done must be done before death.
A person dying in an unconscious state cannot do anytil inue to remain unconscious.
ate, you ate.
soever is to be done must be done before deats of opportunities before deatunity of a wime.
itunity an effort can be made towards awakening.
So, it mistake if someone keeps ing until t of deato awaken.
You cant a time of death.
toion .
it preparation one is sure to remain unconscious in death.
Altate is for your o yet ready to be born in a conscious state.
Around 1915, tion.
t sucion ever performed in t thesia.
tiso perform tion giving anest o omaco t making tient unconscious.
It tient mig happen.
ors ready.
But tained tation and said ation for one-and-a-o two hours.
o take tic; o be operated upon in ate.
But tant; t o ate.
ernative, t asked , to go into meditation.
t in even a tremor.
Only two hours.
Subsequently, tion was performed.
t operation to be performed in tients open stomac giving anestic.
And t tion.
Deep meditation is required to be in such awareness.
tation o be so deep as to make one totally a an iota of doubt, t te.
Even test identification he body can be dangerous.
Deat surgical operation there is.
No pion as big as to transplant tire vital energy, to another physical body.
No one ion, nor can it ever be done.
e may sever one part of transplant one part or anot in tire vital energy o be taken from one body and entered into another.
Nature o it t this phenomenon.
It is for our oo bear t much pain.
It is possible t th is so unbearable.
It is in our oerest t ure does not alloo remember passing th.
In every life almost takes lives.
If lives, o tches again.
And if our previous lives, he same as we are now.
It is impossible ime and time again h meaningless.
If not carry, any longer, thin us as we did before.
e imes, and time and time again it imately proven to be meaningless.
If h us would disappear.
times ic; ained success, ion, and in t urned out to be useless, all of it urned to dust.
If ion s steam, and t remain the same people we are now.
Since remember our past lives, the same circle.
Man does not realize t imes before, and t once again in ten before.
the cycle begins.
Man moves in circles like an ox on a er-wheel.
One can save oneself from t it requires great ainuous experimentation.
One cannot start ing for deat once, because one cannot become suddenly arauma.
e slowly.
e sloo see hem.
For example, you have a headache.
At one and time you become ao feel t you t the head is in pain.
So one on ttle o feel t, quot;t.
quot;
difficulty following he beginning.
of America paid , oo.
; language is t; -- because Ram used to speak in third person.
say, quot;I am ; ;Ram is hungry.
quot; say, quot;I ; ;Ram has a severe headache.
quot;
In t difficulty following him.
For example, ;Last night Ram was freezing.
quot; o, o Ram.
;; ing to ;t night.
e kept laug;
;Ram reet and some people began s him.
e o meet .
quot; ;alking about, o himself.
You art experimenting h minor kinds of miseries.
You encounter t every day -- not only miseries, you is more difficult to be ao be in misery.
It is not so difficult to experience t your are te t it is more difficult to experience t, quot;te and te from me too -- I am not even t.
quot; It is difficult to maintain tance o it.
to feel separate, a.
S become certain t te from us, it to stay t .
You on o remain aware in misery as well as in happiness.
One en brings misery upon o experience it.
t of all asceticism: it is an experiment to undergo voluntary pain.
For example, a man is on a fast.
By remaining rying to find out hunger has on his consciousness.
Ordinarily, a person est notion of w o day.
tal purpose of fasting is to experience t, quot; it is far away from me.
t.
quot; So by inducing arily, one is trying to knohere.
Ram is hungry.
I knoinuous knoil I reac he hunger -- where I no longer remain hungry -- even in hunger I no longer remain hungry.
Only tays .
I simply remain a knower.
ting becomes very profound; t does not mean merely remaining hungry.
Normally, one ing ty-four
eaten any food t day.
inues to fantasize about t t day and plans for it.
ting is meaningless.
t is merely abstaining from food.
tinction betaining from food and fasting, upvasa, is ting means residing closer and closer.
Closer to means coming closer to ting a distance from the body.
t imply going food.
Upvasa means residing closer and closer.
Closer to means closer to to the body.
t is also possible t a man may eat and yet remain in tate of fasting.
If, ing is taking place elseally separate from t, t is upvasa.
And it is also possible t a man may not really be fasting even too conscious of being he is dying of hunger.
Upvasa is a psycion of tate of hunger.
Otype can also be created voluntarily, but creating sucary pain is a very deep experiment.
A man may lie on t to experience t t his self.
ted in order to experience tion of consciousness from the physical plane.
But ted miseries in to invite any more.
Already mucart experimenting .
Miseries come uninvited anyway.
If, during ted misery, one can maintain t quot;I am separate from my sufferingquot; tual discipline.
One inue ts own.
In suffering, it is possible o believe t quot;I am not pain.
quot; But o s to identify because quot;I am happy.
quot; h happiness.
Not, is more painful t e from our happiness.
Actually, a man s to dro e from it.
s us and sets us apart from the self.
Someo believe t our identification we welcome h our whole being.
Be a as an experiment, be aed pain also, because in it, ttle different.
e can never fully identify ourselves e upon ourselves.
t it is an invited tes tance.
t .
Similarly, , it is already somete from us.
a ts into your foot.
t and its pain will be overwhelming.
tunate accident is different from against your foot -- kno t you are piercing t che pain.
I am not asking you to go aorture yourself; as it is, t I mean is: first be alert in going ter, one day, invite some misery and see you can set your consciousness.
Remember, t of inviting misery is of great significance, because everyone s to invite no one s to invite misery.
And teresting t t comes on its ohe happiness we seek never comes.
Even side our door.
to never comes, w in.
rengto invite misery, it means e suffering now.
noy for o invite suffering.
Noo come and stay.
But t.
Until o undertake suc, try to become as own.
If y to remain conscious even wh arrives.
ture o stay aoo.
Nature, as if tay conscious in pain, h.
No one can stay conscious in deat he kind.
A man named P.
D.
Ouspensky died some years ago.
matician from Russia.
ury s in relation to death.
th, he became very ill.
to stay in bed, but in spite of t it is beyond imagination.
sleep at nigraveled, he move.
t; te rest.
Ouspensky called all did not say anyto them.
tayed il for t time ting deatate.
t follohe physicians advice.
Ouspensky replied, quot;I to experience all kinds of pain, lest t t I might become unconscious.
I to go t can create sucamina in me t I can be totally conscious wh comes.
quot; So for t to go through all kinds of pain.
ten t t and y tired, but not Ouspensky.
ted t e rest, ot o no avail.
t h in his room.
t rengt to .
;I to die I migting and become unconscious, or I might die sleeping and become unconscious.
quot; As old ;Just a little bit longer -- ten more steps and all will be over.
I am sinking, but I sil I aken t step.
I to keep on doing sometil tch me unawares.
I may relax and go to sleep -- I dont to t of death.
quot;
Ouspensky died ep.
Very fehis.
is, h occurred.
taking step, ;ts it; t step.
No to fall.
But before departing let me tell you I dropped my body long ago.
You I ime no till I exist.
t, inside, I still exist.
Noo fall down.
quot;
At time of in his eyes.
A peace, joy and radiance he world beyond.
But one needs to make preparations for tinuous preparation.
If a person prepares h becomes a wonderful experience.
t is revealed at time of deatherwise.
t t before t.
Remember, t, ter tars.
tning stands out like a silver strand, the clouds are.
Similarly, t moment ter of life manifests in all its glory -- never before t.
Deat very center of life -- call it atman, ts full splendor; t luminous.
But at t moment we become unconscious.
At t of deat to know our being, we become unconscious.
o make preparations towards raising ones consciousness.
Meditation is t preparation.
Meditation is an experiment in tains to a gradual, voluntary death.
It is an experiment in he body.
If one meditates t tain to total meditation at t of death.
akes its next birth in full consciousness.
t day of a day of ignorance but of full knowledge.
Even in thers womb he remains fully conscious.
Only one more birtate.
ter t -- because one deat life is, attains liberation.
One ara, tirthankara, Buddha, Jesus, Krishna.
And t distinguis of us is awareness.
they are awakened and we are asleep.
aken conscious birth.
t akingly, tinue to bring to us.
ter ate of awareness -- ire life in awareness.
People in tibet do a little experiment called bardo.
It is a very valuable experiment, carried out only at time of death.
to die, people wher around him and make him do Bardo.
But only ated in o go t otherwise.
In t of Bardo, as soon as a person dies, instructions are given from tside t he should remain fully awake.
old to keep cever follo, because in t state, many times tand.
Neo follo away.
If a person can stay conscious after deat kno he is dead.
art burning it at tion ground only to knoain t ually dies inside, just a distance is created.
In life, tance has never been experienced before.
t cannot be grasped tional definition.
t someted.
But somet ands ing ready to carry tion.
t for cremation so soon.
ting to assure t t it is burned to ashes.
But tate cannot knohis.
So in order for a man to see ed, quot;take a good look at your burning body.
Dont run or move away in e.
ion, make sure you accompany t there.
atced attention, so t next time you do not get attaco the physical body.
quot;
Once you see someto astac for it disappears.
Oted, but if you also see it, you tac for it.
Normally, in nine y-nine cases out of a t time of deat.
On tcion ground.
So in Bardo old, quot;Look, dont miss tunity.
atced; just c once and for all.
atc royed totally.
atc being reduced to asain, so t you may remember in your next birth who you are.
quot;
As soon as a person dies ers into a ne.
t is neither like nor unlike any of our experiences.
In fact it ion soever.
Facing tening t o find range country o ed heir ways of living.
urbed and confused .
the world we live in is a world of physical bodies.
As he incorporeal world begins -- a world we have never experienced.
It is even more frigter range t its people and till a bond bet is a realm of human beings.
Entering into ts can be an experience frigion.
Ordinarily, in an unconscious state, and so notice it.
But one ate gets into great difficulty.
So in Bardo ttempt to explain to t kind of a will be, w will kind of beings he will come across.
Only tation can be taken t -- not otherwise.
Lately, I en felt t ticing meditation can be taken into t in some form or other.
But tation; ot even be able to is being said to them.
t be able to is being said at t of deat is being told to them.
In order to follo and empty mind is needed.
As to fade and disappear, and as all earties start being severed, only a very silent mind can be herwise.
Remember, it can be done only in respect to deat to birth.
But consequently affects our birth as well.
e are born in tate in which we die.
An ahe womb.
t hing blindly, unconsciously.
s just as a rich man chooses his house.
A poor man cannot have a house of his choice.
You need a certain capacity to choose.
One needs a capability to buy a house.
A poor man never chooses his house.
One s actually the poor man; a poor house chooses a poor man.
A millionaire decides ser from t or ; ilation shing.
An awakened one c is his choice.
Individuals like Ma born anywhere and everywhere.
take birter considering all possibilities: s it kind of facilities o him.
take birter looking into all of this.
t to co go; day of their own choice.
toget, because freedom begins h having a life of ones own choice.
t be to you because t becomes servitude.
In suco life and tever o play in it.
If sucely be made.
If t of our c of our lives in choice.
ta.
One e is born in an aate and ted state.
e often a, alt knohe word means.
Jeevan-mukta means: one e.
Only suca; otion, yet tain freedom only in life -- be free in this life.
In order to be a jeevan-mukta in t o c day of h.
And ttained to full consciousness in t of ones previous life.
But at t t is not tion.
Life is arrived yet.
It is sure to come; tain th.
t regarding ot about deatsoever is in doubt.
ts about God, ts about t you may never s about death.
It is inevitable -- it is sure to come; it is already on its way.
It is approac.
e can utilize ts wh for our awakening.
Meditation is a teco t effect.
My effort in to and t meditation is tec very awakening.
Question 2
A FRIEND IS tION BEtEEN MEDItAtION AND JAtI-SMARAN, PASt LIFE REMEMBERING?
Jati-smaran means: a met lives.
It is a o remember our previous existences.
It is a form of meditation.
It is a specific application of meditation.
For example, one mig; is a river, and tion of tself -- controlled and systematic.
tic, unrestrained; it too s destination is not certain.
tination of the canal is assured.
Meditation is like a big river -- it is sure to reach.
Meditation o God.
termediary applications of meditation also.
Like small tributaries ted into canals of meditation.
Jati-smaran is one sucation.
e can cation to lives also; meditation simply means ttention.
tions ion is focused on a given object, and one sucion is jati-smaran -- focusing on t memories of past lives.
Remember, memories are never erased; a memory eitent or it arises.
But tent memory appears to be erased.
If I ask you be able to ans you mig day.
But suddenly total blank.
It could not passed, it ivity.
But today it feels like a blank.
Similarly, today omorrow as well.
ten years from norace left of today.
So it is not t January 1, 1950 did not exist, or t you did not exist on t day -- since you are unable to recall t day, ever existed? But it did exist and to kno it.
Meditation can be focused in t direction as well.
As soon as t of meditation falls on t day, to your surprise you it looks more alive t ever was before.
For example, a person enters a dark room and moves around .
urns t to t, t side becomes dark -- but not side.
to t, t side becomes alive again, but t side remains he dark.
Meditation s to c in a particular direction t o be used like a flas.
If, s to turn it toation o be applied like a lamp.
Please understand this carefully.
ts o is unfocused.
A lamp merely burns and its light spreads all around.
A lamp erest in ligion or tsoever falls is lit up.
But t is like a focused lamp.
In a flas and s in one direction.
So it is possible t under a burning lamp t o see trate t on one place -- it becomes a flas; thing becomes clearly visible.
s are lost to view.
In fact, if a man s to see an object clearly o focus otal meditation in one direction only and turn t of to darkness.
One o knorutly ion like a lamp -- t will be his sole purpose.
And, in fact, tive is to see itself; if it can s is enougs t.
But if some special application of to be made -- suc lives -- tation will o be cion.
I o ation can be c direction.
I give you all t likely, ention of using those who have can see me personally.
So I ion t really enable you to experiment lives, but an idea.
I discuss ts not advisable for everyone to experiment his idea.
Also, t can often put you in danger.
Let me tell you of an incident so t o you.
For about t to meditation, a lady professor stayed in touch me.
Sent on experimenting i-smaran, on learning about life.
I ; it ter if s do t until ation could be dangerous.
As it is, a single lifes memories are difficult to bear -- s the barrier and flood in, a person can go mad.
ts ting t.
Nature er ability to forget more t your mind does not er burden t can carry.
A er ty of your mind rouble begins y has been raised.
But sent.
So my advice and into t.
lifes memory finally burst upon o me around the morning.
S distress.
S;Some to stop.
I dont ever to look at t side of things.
quot; But it is not so easy to stop tide of memory once it has broken loose.
It is very difficult to s t cras simply open, it breaks open.
It took about fifteen days -- only top.
he problem?
to claim t ser.
ered t life, ute, and titution began to emerge, her whole being was shaken.
y of turbed.
In t of revelation, it is not as if to someone else -- to be ce noute.
It often someone ute in a past life becomes deeply virtuous in t; it is a reaction to t life.
It is t of t turns o a ce woman.
It often people s in this life.
e a deep relationss.
Sucion often takes place, and t o knoo te extreme.
te direction.
No sooner does t t moves back to t.
It barely touc o t.
o, be assured it is gato move back to t -- it o t as it o t.
often a virtuous person becomes a sinner, and a sinner becomes virtuous.
t of oscillation occurs in everyones life.
Do not t it is a general rule t one w life also.
It is not necessarily so.
is necessarily so is t reverse of it -- t life and urned to te.
I have heard.
.
.
.
A itute once lived opposite eacher.
Bothe same day.
titute o be taken to of to hell.
to take them away were very puzzled.
t asking eac; ake? o take to ;
t among t;, but itute.
ies at on there.
tes of music o o his very core.
No admirer of titute, sitting in front of ening to the small dancing bells she wore on her ankles.
tention always remained focused on her place.
Even o the sounds which came from her house.
quot;And titute? of misery, s unknohe holy man was in.
o take floemple? I am so impure t I can o enter temple.
t in titute was.
titute alitute.
quot;
terests and attitudes, so totally opposite eacotally different from eacely changed.
ten work behese happenings.
So o t.
S because tered.
s life sed to forget it.
I place not to recall life sufficient preparation.
Since you ell you a fe you can understand ti-smaran.
But t o experiment .
to experiment o it separately.
t t if ti-smaran is simply to kno life, to turn ones mind aure.
Our mind is future-oriented, not past-oriented.
Ordinarily, our mind is centered in ture; it moves toure.
tream of our ts is future-oriented, and it is in lifes interests t ture-oriented, not past-oriented.
? It is gone, it is finiserested in t o come.
ts ore for us in ture.
e are interested in finding out o ure.
One o remember t o give up, absolutely, any interest in ture.
Because once t of ture; once tream of ts o move toure, t cannot be turned back to.
So t to do is to break oneself completely aure for a feain specific period of time.
One s ture for t six months.
If a t of ture does occur, e it and let it go; become identified ure.
So t t, for six mont ture and o.
And so, as soon as future is dropped, t of ts turns to.
First you is not possible to return to a past life all at once.
And techis life.
For example, as I said earlier, you dont remember now w you did on January 1, 1950.
teco find out.
If you go into tation er ten minutes -- ion -- t only one t; took place on January 1, 1950?quot; Let your entire mind focus on it.
If t remains te ecain is raised: t of January appears and you begin to relive eac of t day from dao dusk.
And you of January in far more detail t, in actuality, on t very day -- because on t day, you may not his aware.
So, first, you o experiment by regressing in this life.
It is very easy to regress to t becomes very difficult to go beyond t age.
And so, ordinarily, recall back we can go.
A fe beyond t it becomes extremely difficult -- as if a barrier comes across trance and everything becomes blocked.
A person o the age of five.
tarts to be completely revived.
test it.
For example, note dos of today on a piece of paper and lock it away.
ter recall te and compare your memory .
You o find t you o recall more t ed on the paper.
ts are certain to return to your memory.
Buddhis alaya-vigyan.
ts a corner in our minds which Buddha has named alaya-vigyan.
Alaya-vigyan means torehouse of consciousness.
As ore all our junk in t of a ore collects memories.
Birter birtored in it.
Not need things.
t, in our ongoing existence, t storeinues, remains h us.
One never kno be needed.
And here.
One age -- it is not very difficult.
ture of t he same.
Beyond t anoto t of your birto wh.
ty, because tay in ther.
One can penetrate too, reaco t of conception, to t ers.
A man can enter into lives only after ; move into tly.
One o undertake turn journey, only t possible to move into ones past life as well.
After ered t life, t memory to come up event t took place in t life.
Remember, ty and tle sense.
It is as if .
And so, entering into ones past life for t time e confusing because ts he reverse order.
As you go back into your past life, you , th.
It order it to figure out w is w.
So ime, you feel tremendously restless and troubled, because it is difficult to make sense; it is as if you are looking at a film or reading a novel from the end.
Perails of an event after rearranging times.
So test effort involved in going back to t life is seeing, in reverse order, events order.
But, after all, or reverse order? It is just a question of ered ted from it.
e sohe end.
o take a reverse look at t, follo, the seed.
Since akes a lot of time to rearrange memories coly and to figure out ture of events clearly.
trangest t deat, follohe reverse order.
Or, if you , follohe marriage.
It remely difficult to follos in tand things in a one-dimensional way.
Our minds are one-dimensional.
to look at te order is very difficult -- used to sucomed to moving in a linear direction.
it, and ts of a past life by follohe reverse order.
Surely, it will be an incredible experience.
Going t and t instantly clear t table -- t in t imate possible outcome of t took place.
But at time of t past life marriage est idea it ually end in divorce.
And indeed, t of t marriage.
If s entirety, today otally different t beforey around the friendship.
t life ely turn t be able to live t life.
In your previous life you felt -- and ts even no success and great o be found by making a fortune.
you in your previous life is your state of unune.
t instead of being a source of une led, in fact, to uno enmity, to be love turned into red, and ed in separation.
t time, you perspective, otal import.
And tion irely different situation.
I a man to a monk and said, quot;I would be muc me as your disciple.
quot; the monk refused.
t make him his disciple.
t;In my previous birter turned into enemies.
I to make disciples means to make enemies, to make friends means to soy.
No to make any enemies, so I dont make any friends.
I to be alone is enough.
Drao you is, in a way, pushe person away from you.
quot;
Budd ting ing of t ting of ting he unbeloved brings sorrow as well.
t ood.
er o understand t the unbeloved can become a beloved.
And so, ion of past memories, ting situations perspective.
Sucions are possible, table, and sometimes, in meditation, trike unexpectedly as well.
If t lives ever do come all of a sudden -- being involved in any experiment, but simply keeping on ation -- dont take mucerest in them.
Just look at tness to t turbulence all at once.
Attempting to cope , tinct possibility of going mad.
Once a girl was brougo me.
S eleven years old.
Unexpectedly, s lives.
S experimented often, for some reason mistakes do happen all of a sudden.
t of nature, not its grace upon ure had erred in her case.
It is this is an error.
Four arms ively as t stronger.
So t lives, and many inquiries o this case.
In eig residence, and in t life s ty.
ts of my own, and shem.
Even in a cro relatives -- ers, and ers, from the sons-in-law.
Sant relatives and tell many t tten.
ill alive.
On here is a scar from a small injury.
I asked t t scar.
t;Even my brot kno it.
Let ell you t injury.
quot; t recall w all, he said.
t;On ting the marriage horse.
en years old then.
quot; toed ory, admitting t the horse.
And tion of t.
treasure she house she had lived in during her previous life.
In birt ty, and previous to t birth she had been born in a village somewhere in Assam.
t the age of seven.
S give t she Assamese language as a seven-year-old child could.
Also, she could dance and sing like a seven-year-old girl could.
Many inquiries life could not be traced.
t-life experience of sixty-seven years plus eleven years of this life.
You can see in o a seventy-five to seventy-eigually eleven years old.
S play oo old.
ity-eigy-eight-year-old woman.
S go to sceacher as her son.
So even ty are ty-eight-year-old woman.
S play and frolic like a cerested in talk about.
Sension.
in harmony.
Sate.
I advised s to bring to me, and to let me t lives.
Just as to revive memories, to forget them.
But s o see to worship her.
ts interested in t.
I turned a deaf ear.
today sy, because s bear t of so many memories.
Anoto get difficult to conceive of marriage .
t the mind is old.
It is a very difficult situation.
But t.
You can also break open t.
But it is not necessary to go in t direction; ill , can experiment.
But before moving into t it is essential tation so t and strong t as a nessing.
o being a ness, past lives appear to be no more to him.
t tormented by than dreams.
lives and to appear like dreams, immediately ones present life begins to look like a dream too.
t done so just to propound a doctrine of philosophy.
Jati-smaran -- recalling past lives -- is at t.
lives, for urned into a dream, an illusion.
lives? ives, o be so real? gave s? seemed so insurmountable, t on became of t o everytoiled and suffered for? If you ever remember your past life, and if you lived for seventy years, tever you migy years, look like a dream or a reality? Indeed, it would look like a dream whered away.
I have heard.
.
.
.
Once a kings only son lay on hbed.
For eig be saved nor h claim him.
On t tility of life at time.
t sleep for eigs, but took o dream.
e generally dream of t fulfilled in life, and so tting by rong and handsome sons.
iful palaces.
And remely happy.
As his.
.
.
.
time runs faster in a dream; in a dream timing is totally different from our day-to-day time.
In a moment a dream can cover a span of many years, and after difficult to figure out lasted just a fes! time actually moves very fast in a dream; many years can be spanned in one moment.
So, just as t iful kingdom, twelve-year-old prince died.
to an abrupt end.
h a shock.
orriedly, t;ened? ears in your eyes? you say somet;
t;No, I am not frightened, I am confused.
I am in a great quandary.
I am ? ts botrange t wwelve sons, I his son.
all; trace of him, or of you.
No I am out of t those sons have disappeared.
rue? Is true, or true? I cannot figure it out.
quot;
Once you remember your past lives, you difficult to figure out rue or not.
You imes before and none of it .
tion ;Is as true as w I saw before? .
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.
Because ts course too and fade aher previous dreams.
c appears to be real.
After t takes us a fes to come back to our reality, to ackno er was merely an illusion.
In fact, many people o to tears in a movie.
tly relieved, because oto find some otext for releasing their feelings.
t ter.
of t t occurs to us is ourselves become identified he screen.
If to clear.
But t movie, and once again, art believing in its events.
If lives, our present birto look like a dream.
imes before imes before o realize t is known as maya.
Along a}l s are quite unreal -- tical, but transient.
One dream comes, is follo another dream.
tarts from one moment and enters into t one.
Moment after moment, ts keep disappearing, but tinues moving on.
So taneously: one, tive appears is false -- only tness of it is true.
Appearances cness, the same as before, changeless.
And remember, as long as appearances seem real, your attention focus on tness.
Only to be unreal does one become aness.
lives is useful, but only after you o meditation.
Go deep into meditation so you may attain ty to see life as a dream.
Becoming a mama, a hief -- you can have good dreams and you can have bad dreams.
And teresting t to dissolve soon, akes a little longer to disappear because it seems so very enjoyable.
And so tma is more dangerous thief.
e to prolong our enjoyable dreams, whemselves.
ts en a sinner succeeds in attaining to God w.
I old you a fe remembering your past lives, but you o meditation for this.
Let us start to move follo.
it tion, it is difficult to enter into past lives.
For example, th underground cellars.
If a man, standing outside ts to enter t o step inside to the house.
Our past lives are like cellars.
Once upon a time hem -- now we are living somewhere else.
Nevertanding outside t t.
In order to uncover t lives, er the house.
t, bot it.
Question 3
ANOt LIFE.
IS thIS POSSIBLE?
It is possible t in tion a man may be born as an animal again.
In tion one cannot fall back; retrogression is impossible.
It is possible to move a it is not possible, from an advanced form of birto fall back.
there is no chance.
tay w go back.
It is just as if grade.
to pull grade.
Similarly, if in no grade.
e may eitime or move foro t species, but go back to a species lohan where we are.
It is indeed possible for someone to have been.
But matter.
If o our past lives, o recall through so far.
e may tle sparrow.
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.
lower and lower.
Once suc of inertness to locate any sign of consciousness.
Mountains are alive as no consciousness.
tain ninety-nine percent inertness and one percent consciousness.
As life evolves, consciousness keeps on groness keeps on decreasing.
God is one consciousness.
tter is of percentage.
tter is of quantity, not of quality.
ts imately become God.
It is neitrange nor difficult to accept t a man may life.
is really amazing is t in spite of being is not at all surprising t in some past life we even as we may appear like he physical level.
If o our tendencies, it seems t alt yet become seems uck somewween.
As soon as an opportunity arises, lose mucime in reverting to the animal level once again.
For example, you are leman and some fellow comes and punc you.
Instantly, tleman in you gives you must life.
Scratctle and t emerges from comes out so violently t one all.
Our state of being noains all we have ever been before.
tates we .
If tle, ate oo constitutes a layer inside.
Deep doill rocks; ts layer we be like a rock.
e can also be, we do.
lies aentialities -- t layers.
times, altake a jump and toucentialities, o earth again.
e can be gods some day, but at present .
e ential to become divine; s of w we .
So t states of being; and if ates which lie ahead of us.
as t moment times of our animal state and become t to tate again.
If you observe carefully, you in a ty-four- certain moments, are ruly human beings.
And oo well.
You must have observed beggars.
to beg in the morning.
ty of someone remaining a ually nonexistent.
In ts up -- refress rest, frestle humane.
expect any cy in t tplace, ts and protests, ticians -- all must ed a mess for him.
Everyt ed and activated the animal layers inside him.
By evening tired; urned into a beast.
ts endencies.
Man, tired of being a riptease -- s to be among ots.
tclubs cater to the animal in man.
t for prayer, .
In all temples toll in t nigo tclubs, the bars.
Prostitutes are unable to invite anyone in te tomers only at night.
After a urns into an animal; is different from the day.
to prayer in temple rings its bells in the morning.
t turn too ired in the evening.
For t curn to them by now.
So one sart on the morning as possible.
to descend -- but before it descends, if on t is possible t in temple of the divine as well.
So our friend is rig is possible t a man may life.
o be a to continue to be a bird or a beast in this life.
Before o tation, let us understand a fehings.
First of all, you o let yourself go completely.
If you iny bit, it ion.
Let yourself go as if you are dead, as if you have really died.
Deato be accepted as if it hin.
No which always survives will survive.
e hing else which can die.
ts h.
ts to t.
t is, relaxation of tion of breation of t.
Body, breat -- all to be slo go of.
Please sit at a distance from eacher.
It is possible t somebody may fall, so keep a little distance between yourselves.
Move a little back or come a little for just see to it t you dont sit too close to eacime you will be busy saving yourself from falling over somebody.
may fall forwards or backwards; one never knows.
You can be sure of it only as long as you .
Once you give up your automatically drops.
Once you loosen your grip from is bound to fall.
And if you remain preoccupied ing it from falling, you ay o move into meditation.
So o fall, consider it a blessing.
Let go of it at once.
Dont back, because if you do you will keep yourself from moving inward.
And dont be upset if someone falls on you; let it be so.
If someones it be so; dont be bot.
Now close your eyes.
Close tly.
Relax your body.
Let it be completely loose, as if t.
Draake it inside.
As the body will become loose.
Noions t t .
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Feel the body becoming loose.
Let go.
Move as a person moves inside his house.
Move inside, enter hin.
the body is relaxing.
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.
Let go completely.
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let it be lifeless, as if it is dead.
tely relaxed.
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I take it t you otally relaxed your body, t you .
If t; if it bends for it bend.
Let wever o happen, happen -- you relax.
See t you are not hing back.
take a look inside to be sure t you are not holding your body back.
You ougo be able to say, quot;I am not hing.
I myself go completely.
quot;
the body is loose.
th is slowing down.
Feel it.
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.
thing has slowed down.
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.
let it go completely.
Let your breatoo, just give up your completely.
th is calming down.
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thing has slowed down.
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thing has calmed down.
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ts are calming dooo.
Feel it.
ts are becoming silent.
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let go.
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You t t ts go as well.
Move away.
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move otally, move as also.
Everyt, as if everytside is dead.
Everything is dead.
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everyt.
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only consciousness is left hin.
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a burning lamp of consciousness -- t is all dead.
Let go.
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let go completely -- as if you are no more.
Let go totally.
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as if your body is dead, as if your body is no more.
Your breatill, your ts are still -- as if death has occurred.
And move otally hin.
Let go.
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let everything go.
Let go totally, dont keep anything.
You are dead.
Feel as if everyt inside; t is all dead.
Everything else is dead, erased.
Be lost in emptiness for ten minutes.
Be a ness.
Keep ch.
Everything else around you has disappeared.
t, left far be c.
Keep cness.
For ten minutes keep looking hin.
Keep looking inside.
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everytside.
Let go.
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be totally dead.
Keep cness.
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Let everytside is dead.
till, ts are still, only t c, only tness is left.
Let go.
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let go.
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let go totally.
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ever is it happen.
Let go completely, just keep c t go.
Give up your ely.
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t and empty, totally empty.
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ty, totally empty.
If you are still tle, let t go also.
Let go totally, disappear -- as if you are no more.
ty.
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t and empty.
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totally empty.
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Keep looking inside, keep looking inside .
t be far a far a is left burning.
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Noake a fehs.
Keep ch.
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ithe silence will go deeper.
take a feness to thing also.
t.
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take a fely open your eyes.
If anyone ake a deep breat and t up slowly.
Dont ruso rise, dont rus difficult to open your eyes.
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First take a deep breathen open your eyes slowly.
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rise very softly.
Dont do anyt -- neither rising nor opening your eyes.
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Our morning session of meditation is now over.