Seeing Life as a Dream

        29 October 1969 am iation Camp at D, India A feions    last nigalk.

        Question 1

        ONE FRIEND     BIRth?

        Actually, deat ts, t like the same .

        If a man atically.

        Its not possible to o get tomatically.

        Deathe same phenomenon.

        If deatate, tably takes pla a scious state.

        If deatate, tate of unsciousoo.

        If a person dies fully scious at time of    t of    birth also.

        Sie of unsciousness and are born in a state of unsciousness,    lives.

        lives al in some er of our minds, and this memory    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 unscious state ot do anytil io remain unscious.

        ate, you ate.

        soever is to be done must be done before deats of opportunities before deatunity of a wime.

        itunity an effort    be made towards awakening.

        So, it    mistake if someone keeps ing until t of deato awaken.

        You t a time of death.

        toion .

        it preparation one is sure to remain unscious ih.

        Altate is for your o yet ready to be born in a scious state.

        Around 1915, tion.

        t su ever performed in t thesia.

        tiso perform tion    giving a o omaaking tient unscious.

        It    tient mig happen.

        ors    ready.

        But taiation 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 erformed.

        t    operation to be performed is open stomac giving aic.

        And t tion.

        Deep meditation is required to be in such awareness.

        tation o be so deep as to make oally a an iota of doubt, t te.

        Eve identification he body    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    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 aered 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 lohin 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 uro 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    save oneself from t it requires great ainuous experimentation.

        One ot start ing for deat once, because one ot bee suddenly arauma.

        e    slowly.

        e    sloo see hem.

        For example, you have a headache.

        At one and time you bee ao feel t you    t the head is in pain.

        So one    on ttle o feel t, "t.

        "

        difficulty following he beginning.

        of America paid , oo.

        ; language is t; -- because Ram used to speak in third person.

        say, "I am ; ;Ram is hungry.

        "    say, "I ; ;Ram has a severe headache.

        "

        In t difficulty following him.

        For example, ;Last night Ram was freezing.

        " o,    o Ram.

        ;; ing to ;t night.

        e kept laug;

        ;Ram reet and some people began s him.

        e o meet .

        " ;alking about, o himself.

        You art experimenting h minor kinds of miseries.

        You enter t every day -- not only miseries, you    is more difficult to be ao be in misery.

        It is not so difficult to experie your    are te t it is more difficult to experie, "te and te from me too -- I am not even t.

        " It is difficult to maintain tance o it.

        to feel separate, a.

        S bee 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 experie.

        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 sciousness.

        Ordinarily, a perso notion of w    o    day.

        tal purpose of fasting is to experie, " it is far away from me.

        t.

        " So by indug 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 bees very profound; t does not mean merely remaining hungry.

        Normally, one ing ty-four        eaten any food t day.

        io fantasize about t t day and plans for it.

        ting is meaningless.

        t is merely abstaining from food.

        tin betaining from food and fasting, upvasa, is ting means residing closer and closer.

        Closer to    means ing 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 a 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 scious of being    he is dying of hunger.

        Upvasa is a psy of tate of hunger.

        Otype    also be created voluntarily, but creating sucary pain is a very deep experiment.

        A man may lie on t to experie his self.

        ted in order to experieion of sciousness from the physical plane.

        But ted miseries in to invite any more.

        Already mucart experimenting .

        Miseries e uninvited anyway.

        If, during ted misery, one    maintain t "I am separate from my suffering" tual discipline.

        One is own.

        In suffering, it is possible o believe t "I am not pain.

        " But o s to identify    because    "I am happy.

        "    h happiness.

        Not, is more painful t e from our happiness.

        Actually, a man s to dro e from it.

        s us as us apart from the self.

        Someo believe t our identification    we wele h our whole being.

        Be a as an experiment, be aed pain also, because in it, ttle different.

        e ever fully identify ourselves e upon ourselves.

        t it is an ies tance.

        t .

        Similarly, , it is already somete from us.

        a ts into your foot.

        t and its pain will be overwhelming.

        tunate act is different from    against your foot -- kno t you are pierg 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    set your sciousness.

        Remember, t of inviting misery is of great significe, because everyoo invite    no oo invite misery.

        Aing t t    es on its ohe happiness we seek never es.

        Even side our door.

        to never es, w in.

        rengto invite misery, it means    e suffering now.

        noy for o invite suffering.

        Noo e and stay.

        But t.

        Until o uake suc,    try to bee as own.

        If y to remain scious even wh arrives.

        ture o stay aoo.

        Nature, as    if tay scious in pain, h.

        No one    stay scious i he kind.

        A man named P.

        D.

        Ouspensky died some years ago.

        mati from Russia.

        ury s iion 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 tie.

        t follohe physis advice.

        Ouspensky replied, "I    to experience all kinds of pai t I might bee unscious.

        I    to go t    create sua i I    be totally scious wh es.

        " So for t to gh 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 bee unscious, or I might die sleeping and bee unscious.

        " 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.

        "

        Ouspensky died ep.

        Very fehis.

        is, h occurred.

        taking    step, ;ts it; t step.

        No to fall.

        But before departi me tell you I dropped my body long ago.

        You    I ime no till I exist.

        t, inside, I still exist.

        Noo fall down.

        "

        At time of    in his eyes.

        A peace, joy and radiance he world beyond.

        But one o make preparations for tinuous preparation.

        If a person prepares h bees 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 mas in all its glory -- never before t.

        Deat very ter of life -- call it atman, ts full splendor; t luminous.

        But at t moment we bee unscious.

        At t of deat to know our being, we bee unscious.

        o make preparations towards raising ones sciousness.

        Meditation is t preparation.

        Meditation is an experiment in tains to a gradual, voluntary death.

        It is an experiment in he body.

        If oates t tain to total meditation at t of death.

        akes its    birth in full sciousness.

        t day of    a day of ignora of full knowledge.

        Even in thers womb he remains fully scious.

        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 scious birth.

        t akingly, ti 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, instrus 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    stay scious 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 ot 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 buro ashes.

        But tate ot knohis.

        So in order for a man to see ed, "take a good look at your burning body.

        Dont run or move away in e.

        ion, make sure you apany t there.

        atced    attention, so t ime you do not get attaco the physical body.

        "

        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 t ground.

        So in Bardo old, "Look, dont miss tunity.

        atced; just d for all.

        atc royed totally.

        atc being reduced to asain, so t you may remember in your    birth who you are.

        "

        As soon as a person dies ers into a ne.

        t    is her like nor unlike any of our experiences.

        In fact it ion soever.

        Fag tening t o find range try o ed heir ways of living.

        urbed and fused .

        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 ra its people and till a bo is a realm of human beings.

        Entering into ts    be an experience frigion.

        Ordinarily,    in an unscious state, and so    notice it.

        But oe gets into great difficulty.

        So in Bardo ttempt to explain to t kind of a    will be, w will    kind of beings he will e across.

        Only tation    be taken t -- not otherwise.

        Lately, I e tig meditation    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 ay mind is needed.

        As to fade and disappear, and as all earties start being severed, only a very silent mind     be herwise.

        Remember, it    be done only in respect to deat to birth.

        But    sequently affects our birth as well.

        e are born in tate in which we die.

        An ahe womb.

        t hing blindly, unsciously.

        s just as a rich man chooses his house.

        A poor man ot 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 sidering 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 bees 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 aate.

        e often a, alt knohe word means.

        Jeevan-mukta means: one e.

        Only suca; otioain freedom only in    life --    be free in this life.

        In order to be a jeevan-mukta in t o c day of h.

        And ttaio full sciousness in t of ones previous life.

        But at t t is not tion.

        Life is    arrived yet.

        It is sure to e; tain th.

        t regarding ot about deatsoever is in doubt.

        ts about God, ts about t you may never s about death.

        It is iable -- it is sure to e; it is already on its way.

        It is approac.

        e    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 tIOEEAtION 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 --    trolled and systematic.

        tirestrained; it too s destination is not certain.

        tination of the al 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 als of meditation.

        Jati-smaran is one sucation.

        e    cation to lives also; meditation simply means ttention.

        tions ion is focused on a given object, and one su is jati-smaran -- fog 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 , or t you did    on t day --    since you are uo recall t day,    ever existed? But it did exist and to kno it.

        Meditation    be focused in t dire 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 persoers a dark room and moves around .

        urns t to t, t side bees dark -- but not side.

        to t, t side bees alive again, but t side remains he dark.

        Meditation s to    a particular dire t o be used like a flas.

        If, s to turn it toation o be applied like a lamp.

        Please uand 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 dire.

        So it is possible t under a burning lamp t o see trate t on one place -- it bees a flas; thing bees clearly visible.

        s are lost to view.

        In fact, if a man s to see an object clearly o focus otal meditation in one dire 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    s is enougs t.

        But if some special application of to be made -- suc lives -- tation will o be .

        I o ation    be c dire.

        I    give you all t likely, ention of using those who have    see me personally.

        So I ion t really enable you to experiment    lives, but    an idea.

        I    discuss ts not advisable for everyoo experiment his idea.

        Also, t    often put you in danger.

        Let me tell you of an i 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    go mad.

        ts ting t.

        Nature er ability tet more t your mind does not er burden t    carry.

        A er ty of your mind rouble begins y has been raised.

        But sent.

        So my advid    into t.

        lifes memory finally burst upon o me around the m.

        S distress.

        S;Some to stop.

        I dont ever    to look at t side of things.

        " But it is not so easy to stop tide of memory o 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 oute.

        It often    someoe in a past life bees deeply virtuous in t; it is a rea to t life.

        It is t of t turns o a an.

        It often    people s in this life.

        e a deep relationss.

        Su often takes place, and t o knoo te extreme.

        te dire.

        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 bees a sinner, and a sinner bees 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 uro 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 dang bells she wore on her ankles.

        tention always remained focused on her place.

        Even o the sounds which came from her house.

        "And titute?    of misery, s unknohe holy man was in.

        o take floemple? I am so impure t I    o eemple.

        t in titute was.

        titute alitute.

        "

        terests and attitudes, so totally opposite eacotally different from eacely ged.

        ten    work behese happenings.

        So o t.

        S    because tered.

        s    life sed tet it.

        I    plaot to recall    life    suffit preparation.

        Since you ell you a fe you    uand 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 tered in ture; it moves toure.

        tream of our ts is future-oriented, and it is in lifes is t ture-oriented, not past-oriented.

        ? It is go is fied in t o e.

        ts ore for us in ture.

        e are ied in finding out o ure.

        One o remember t o give up, absolutely, any i in ture.

        Because o of ture; oream of ts o move toure, t ot be turned back to.

        So t to do is to break oneself pletely aure for a feain specific period of time.

        One s    ture for t six months.

        If a t of ture does occur, e it a go;    bee 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 tatioen minutes -- ion    -- t only o; took pla January 1, 1950?" Let your entire mind focus on it.

        If t remains te e 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 tress to t bees very difficult to go beyond t age.

        And so, ordinarily,    recall    back we    go.

        A fe beyond t it bees extremely difficult -- as if a barrier es across trand everything bees blocked.

        A person o the age of five.

        tarts to be pletely revived.

        test it.

        For example, note dos of today on a piece of paper and lock it away.

        ter recall te and pare 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 er in our minds which Buddha has named alaya-vigyan.

        Alaya-vigyan means torehouse of sciousness.

        As ore all our junk in t of a ore collects memories.

        Birter birtored in it.

        Not hings.

        t, in oie 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    pee too, reaco t of ception, to t ers.

        A man    enter into    lives only after ;    move into tly.

        One o uake turn journey, only t possible to move into ones past life as well.

        After ered t life, t memory to e up    event t took pla t life.

        Remember,    ty and tle sense.

        It is as if .

        And so, entering into ones past life for t time e fusing because ts he reverse order.

        As you go bato 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 se is as if you are looking at a film or reading a novel from the end.

        Perails of a 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.

        tra 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 sued to moving in a linear dire.

        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 oute of t took place.

        But at time of t past life marriage est idea it ually end in divorce.

        And i of t marriage.

        If s ey, 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 uy,    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, "I would be muc me as your disciple.

        " the monk refused.

        t make him his disciple.

        t;In my previous birter turned into enemies.

        I    to make disciples means to make eo 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 ushe person away from you.

        "

        Budd ting ing of t ting of ting he unbeloved brings sorrow as well.

        t    ood.

        er o uand t the unbeloved    bee a beloved.

        And so, ion of past memories, ting situations    perspective.

        Sus are possible, table, and sometimes, iation, trike uedly as well.

        If t lives ever do e all of a sudden --    being involved in any experiment, but simply keeping on ation -- dont take mucerest in them.

        Just look at to t turbulence all at once.

        Attempting to cope , tinct possibility of going mad.

        Once a girl was brougo me.

        S eleven years old.

        Uedly, 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.

        Saives 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.

        " t recall w all, he said.

        t;On ting the marriage horse.

        en years old then.

        " 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 dand 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    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 t to me, and to let me    t lives.

        Just as to revive memories, tet them.

        But s o see to worship her.

        ts    ied in    t.

        I    turned a deaf ear.

        today sy, because s bear t of so many memories.

        Anoto get    difficult to ceive of marriage .

        t the mind is old.

        It is a very difficult situation.

        But t.

        You    also break open t.

        But it is not necessary to go in t dire; ill ,    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 doe 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.

        F be saved nor h claim him.

        On t tility of life at time.

        t sleep fs, 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    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    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 nhtened, I am fused.

        I am in a great quandary.

        I am ? ts be 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 ot figure it out.

        "

        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? .

        .

        .

        Because ts course too and fade aher previous dreams.

        c appears to be real.

        After t takes us a fes to e back to our reality, to ao 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 bee identified he s.

        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 tra.

        One dream es, is follo another dream.

        tarts from one moment aers into t one.

        Moment after moment, ts keep disappearing, but tinues moving on.

        So taneously: oive    appears is false -- only tness of it is true.

        Appearances ess, the same as before, geless.

        And remember, as long as appearances seem real, your attention    focus on tness.

        Only    to be unreal does one bee 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.

        Being a mama, a hief -- you    have good dreams and you    have bad dreams.

        Aing t to dissolve soon, akes a little loo 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 e o step io the house.

        Our past lives are like cellars.

        Once upon a time hem -- now we are living somewhere else.

        anding outside t t.

        In order to u 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 ot 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 ce.

        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 someoo    have been.

        But    matter.

        If o our past lives, o recall through so far.

        e may tle sparrow.

        .

        .

        lower and lower.

        Once     suc of iness    to locate any sign of sciousness.

        Mountains are alive as    no sciousness.

        tain y-nine pert iness and one pert sciousness.

        As life evolves, sciousness keeps on groness keeps on decreasing.

        God is one    sciousness.

        tter is of pertage.

        tter is of quantity, not of quality.

        ts imately bee God.

        It is range 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    pear like he physical level.

        If o our tendencies, it seems t alt yet bee    seems uewween.

        As soon as an opportunity arises,    lose mucime iing to the animal level once again.

        For example, you are leman and some fellow es and punc you.

        Instantly, tleman in you gives    you must    life.

        Scratctle and t emerges from    es out so violently t one    all.

        Our state of being noains all we have ever been before.

        tates we .

        If tle, ate oo stitutes a layer inside.

        Deep doill rocks; ts    layer we be like a rock.

        e    also be, we do.

        lies aentialities -- t layers.

        times, altake a jump and toutialities, o earth again.

        e    be gods some day, but at present .

        e ential to bee 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 bee    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 m.

        ty of someone remaining a ually ent.

        In ts up -- refress rest, frestle humane.

        expey    t tplace, ts and protests, tis -- 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 uo invite anyone iomers only at night.

        After a urns into an animal;    is different from the day.

        to prayer in temple rings its bells in the m.

        t turn too ired in the evening.

        For t    to them by now.

        So one sart on the m as possible.

        to desd -- but before it desds, 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 tio be a bird or a beast in this life.

        Before o tatio us uand a fehings.

        First of all, you o let yourself go pletely.

        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    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 distaween yourselves.

        Move a little back or e 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    be sure of it only as long as you .

        Once you give up your    automatically drops.

        Once you loosen yrip from    is bound to fall.

        And if you remain preoccupied ing it from falling, you ay o move into meditation.

        So o fall, sider 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; do.

        Now close your eyes.

        Close tly.

        Relax your body.

        Let it be pletely loose, as if t.

        Draake it inside.

        As the body will bee loose.

        Noions t t .

        .

        .

        .

        Feel the body being loose.

        Let go.

        Move    as a person moves inside his house.

        Move inside, enter hin.

        the body is relaxing.

        .

        .

        .

        Let go pletely.

        .

        .

        let it be lifeless, as if it is dead.

        tely relaxed.

        .

        .

        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 io be sure t you are not holding your body back.

        You ougo be able to say, "I am not hing.

        I    myself go pletely.

        "

        the body is loose.

        th is slowing down.

        Feel it.

        .

        .

        thing has slowed down.

        .

        .

        let it go pletely.

        Let your breatoo, just give up your    pletely.

        th is calming down.

        .

        .

        .

        thing has slowed down.

        .

        .

        .

        thing has calmed down.

        .

        .

        ts are calming dooo.

        Feel it.

        ts are being silent.

        .

        .

        let go.

        .

        .

        .

        You    t t ts go as well.

        Move away.

        .

        .

        move otally, move as also.

        Everyt, as if everytside is dead.

        Everything is dead.

        .

        .

        everyt.

        .

        .

        only sciousness is left hin.

        .

        .

        a burning lamp of sciousness -- t is all dead.

        Let go.

        .

        .

        let go pletely -- as if you are no more.

        Let go totally.

        .

        .

        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.

        .

        .

        let everything go.

        Let go totally, dont keep anything.

        You are dead.

        Feel as if everyt i is all dead.

        Everything else is dead, erased.

        Be lost iiness for ten minutes.

        Be a ness.

        Keep ch.

        Everything else around you has disappeared.

        t, left far be c.

        Keep ess.

        For ten minutes keep looking hin.

        Keep looking inside.

        .

        .

        everytside.

        Let go.

        .

        .

        be totally dead.

        Keep ess.

        .

        .

        .

        Let everytside is dead.

        till, ts are still, only t ly tness is left.

        Let go.

        .

        .

        let go.

        .

        .

        let go totally.

        .

        .

        ever is    it happen.

        Let go pletely, just keep c t go.

        Give up your ely.

        .

        .

        .

        t ay, totally empty.

        .

        .

        .

        ty, totally empty.

        If you are still tle, let t go also.

        Let go totally, disappear -- as if you are no more.

        ty.

        .

        .

        t ay.

        .

        .

        totally empty.

        .

        .

        Keep looking inside, keep looking inside .

        t be far a far a is left burning.

        .

        .

        .

        Noake a fehs.

        Keep ch.

        .

        .

        .

        ithe silence will go deeper.

        take a feo thing also.

        t.

        .

        .

        .

        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.

        .

        .

        .

        First take a deep breathen open your eyes slowly.

        .

        .

        rise very softly.

        Dont do anyt -- her rising nor opening your eyes.

        .

        .

        .

        Our m session of meditation is now over.
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