You are on page 1of 6
IsEverythinga Dream?
IsEverythinga
Dream?

t he mind is

nothing but dreams and dreams -- dreams of the past, dreams of the future, dreams of how things should be, dreams of great ambitions, achievements. Dreams and desires, that is the stuff the mind is made of.

04

and desires, that is the stuff the mind is made of. 04 Think that all phenomena

Think that all phenomena are like dreams

t

he mind is nothing but dreams and dreams -- dreams of the past, dreams of the future, dreams of how things should be, dreams of great ambitions, achievements. Dreams and desires, that

is the stuff the mind is made of. But it surrounds you like a China Wall. And because of it the fish remains unaware of the ocean. The sutra:

Think that all phenomena are like dreams Now the work starts. Atisha is very condensed, seed- like. That is the meaning of a sutra: it is just a thread, just a hint, and then you have to decode it. Think that all phenomena are like dreams. "Phenomena" means all that you see, all that you experience. All that can ever be experienced is all phenomena. Remember, not only are the objects of the world phenomena and dreams, but also objects of consciousness. They may be objects of the world, they may be just objects of the mind. They may be great spiritual experiences. You may see kundalini rising in you: that too

OCTOBER 2009

OCTOBER 2009 05

05

is a phenomenon -- a beautiful dream, a very sweet dream, but it is a dream all the same. You may see great light flooding your being, but that light is also a phenomenon. You may see lotuses blooming inside you and a great fragrance arising within your being: those too are phenomena, because you are always the seer and never the seen, always the experience and never the experienced, always the witness and never the witnessed. All that can be witnessed, seen, observed, is phenomena. Material phenomena, psychological phenomena, spiritual phenomena -- they are all the same. There is no need to make any distinction. The basic thing to remember is: that which can be seen is a dream. Think that all phenomena are like dreams This is a tremendously powerful technique. Start contemplating in this way: if you are walking on the street, contemplate that people passing by are all dreams. The shops, shopkeepers, customers and the people coming and going, are all dreams. The houses, the buses, the train, the airplane, all are dreams. You will be immediately surprised by something of tremendous import happening within you. The moment you think "All are dreams" suddenly, like a flash, one thing comes into your vision: "I am a dream too." Because

06

into your vision: "I am a dream too." Because 06 if the seen is a dream,

if the seen is a dream, then who is this 'I'? If the object is a dream, then the subject is also a dream. If the object is false, howcan the subject be the truth? Impossible. If you watch everything as a dream, suddenly you will find something slipping out of your being: the idea of the ego. This is the only way to drop the ego, and the simplest. Just try it -- meditate this way. Meditating this way again and again, one day the miracle happens: you look in, and the ego is not found there. The ego is a by-product, a by- product of the illusion that

w atch

everything as a dream, suddenly you will find something slipping out of your being: the idea of the ego. This is the only way to drop the ego, and the simplest. Just try it -- meditate this way.

whatever you are seeing is true. If you think that objects are true, then the ego can exist; it is a by-product. If you think that objects are dreams, the ego disappears. And if you think continuously that all is a dream, then one day, in a dream at night, you will be surprised:

suddenly in the dream you will remember that this is a dream too! And immediately, as the remembrance happens, the dream will disappear. And for the first time you will experience yourself deep asleep, yet awake -- a very paradoxical experience, but of great benefit. Once you have seen your dream disappearing because you have become aware of the dream, your quality of consciousness will have a new flavour to it. The next morning you will wake up with a totally different quality you had never known before. You will wake up for the first time. Now you will know that all those other mornings were false; you were not really awake. The dreams continued -- the only difference was that at night you were dreaming with eyes closed, during the day you were dreaming with eyes open. But if the dream has disappeared because awareness happened, suddenly you became

aware in the dream

remember, awareness and dreaming cannot exist together.

And

Here, awareness arises, and there, the dream disappears. When you become awake in your sleep, the next morning is going to be something so important that it is incomparable. Nothing like it has ever happened. Your eyes will be so clear, so transparent, and everything will seem so psychedelic, so colourful, so alive. Even rocks will be felt to be breathing, pulsating; even rocks will have a heartbeat. When you are awake, the entire existence changes its quality. We are living in a dream. We are asleep, even when we think we are awake. Think that all phenomena are like dreams First, objects will lose their objectivity. And second, the subject will lose its subjectivity. And that brings you to a transcendence. The object is no longer important, the subject is no longer important, then what is left? A transcendental consciousness:

bodhichitta -- just a witnessing, with no idea of 'I' and 'thou'; just a pure mirror which reflects that which is. And God is nothing but that which is. The third sutra:

Examine the nature of unborn awareness. Now you know what awareness is. You have known this transcendental awareness where

is. You have known this transcendental awareness where Examine the nature of unborn awareness objects and

Examine the nature of unborn awareness

objects and subjects are no more existential. You have known for the first time this purity, this crystal- clear mirror. Now examine the nature of this awareness. Look into it, look deep into it. Shake yourself into as full alertness as possible. Wake up and see! And you will start laughing -- because now you will see there has never been a birth, and there is never going to be a death. This is unborn and undying consciousness. It has always been here. It is eternal, it is timeless. And how afraid you were of death, and how afraid you were of old age, and how afraid you were of a thousand and one things! And nothing has ever happened: all was a dream. Seeing this, one smiles, one laughs. Your whole life up to now has been ridiculous, absurd. You were unnecessarily afraid, unnecessarily greedy, unnecessarily suffering. You were living in a nightmare and it was your own creation. Examine the nature of unborn awareness. And you are freed from

all misery, all suffering, all hell. Let even the remedy itself go free on its own. And now don't start clinging to the remedy, to the method. That temptation arises. It is the last temptation, the very last effort of the mind to survive. The mind comes from a back door, it tries once more. Before it disappears forever, it makes one more effort, and that effort is to cling to the method -- the method of thinking that all phenomena are dreams. It has given you such joy, such a deep experience of reality, that naturally wish to cling to it. And once you cling you are back in the same old rut again: the mind is back in disguise. Cling to anything and the mind is back, because clinging is the mind. Hold on to anything, depend on anything, and the mind is back, because the mind is dependence, slavery. Possess anything -- even a spiritual method, even a method of meditation -- become a possessor, and you are possessed by it. Whether you possess money or you possess a tremendously significant method of meditation, it doesn't matter. Whatever you possess, you will be possessed by it and you will be afraid to lose it. Once a Sufi mystic was brought to me. For thirty years continuously, he had used the Sufi method Zikr, and he had attained great

OCTOBER 2009

brought to me. For thirty years continuously, he had used the Sufi method Zikr, and he

07

experiences. One could see it; even ordinary people were aware that he lived in a totally different world. You could see it in his eyes, they were shining with joy. His very being had a vibe of the beyond. His disciples brought him to me, and they said, "Our master is a realised soul. What do you say about him?"

I said, "Leave your master with

me for three days, and then come back." The master stayed with me for three days. On the third day he was very angry, and he said, "You have destroyed my thirty years' work!" Because I told him a simple thing -- just this sutra of Atisha: Let even the remedy itself go I told him, "Now for thirty years you have remembered one thing, that all is divine. The tree is God, the rock is God, the people are God, the dog is God, everything is God -- for thirty years you have been remembering it continuously." And he had really made a sincere effort.

He said, "Yes."

I said, "Now stop remembering.

How long are you going to remember? If it has happened, then stop remembering and let us see what happens. If it has really happened, then even after dropping remembering, it will remain." It was so logical that he agreed. He said, "It has happened." I said, "Then give it a try. For three days

08

I said, "Then give it a try. For three days 08 t he mind always functions

t he mind always

functions in an eccentric way, the mind is always an idiot. The really intelligent person has no mind. Intelligence arises out of no-mind, idiocy out of the mind. The mind is idiotic, no-mind is wise. No-mind is wisdom, intelligence.

you forget remembering, stop remembering." He said, "I cannot stop, it has become automatic." I said, "You just wait and try." It took him at least two days, forty- eight hours, to stop. It was hard to stop, it had become automatic. There was now no need to

remember; for thirty years he had been remembering, it was simply there like an undercurrent. But within forty-eight hours it stopped. And on the morning of the third day he was very angry. He said, "What have you done? All that joy has disappeared. I am feeling very ordinary, I am feeling the same as I was before I started on the journey

thirty years ago." He began crying out of anger and out of sadness; tears came to his eyes. He said, "Give me back my method -- please don't take it!" I said, "Just look! If this is so dependent on the method, then nothing has happened. It is just an illusion that you are creating by continuous remembering. This is nothing but auto-hypnosis." All the great masters say this, that one day you have to drop the method. And the sooner you drop it, the better. The moment you attain, the moment awareness is released in you, immediately drop the method. Just look: this is only the fourth sutra. In the third sutra Atisha says: Examine the nature of unborn awareness. Let even the remedy itself go Now no more examination, no more mindfulness, no more remembering that all is a dream. Once the first taste of awareness has happened on your tongue, be quick! Because the mind is very cunning -- the mind can start telling you, "Look, you are no longer ordinary, you are extraordinary. Look, you have attained. Look, you have become a Buddha, you are enlightened. Look, this is the goal of all human beings, and very rarely, one in a million attains. You are that one in a million." The mind will say all these beautiful sweet nothings, and of

course the ego can come back. You can start feeling very good, holier than thou. You can start feeling special, spiritual, saintly. And all is lost. Through the remedy, the disease is back. Cling to the remedy, and the disease is back. One has to be very alert about dropping the method. Once you attain something, immediately drop the method, otherwise your mind will start clinging to the method. It will talk very logically to you, saying, "It is the method that is important." Buddha used to tell a story repeatedly. Five idiots passed through a village. Seeing them, people were surprised, because they were carrying a boat on their heads. The boat was really big; it almost crushed those five idiots, they were almost dying under the weight of it. And people asked, "What are you doing?" They said, "We cannot leave this

boat. This is the boat that helped us to come from the other shore to this shore. How can we leave it? It is because of it that we have been able to come here. Without it we would have died on the other shore. The night was coming close, and there were wild animals on the other shore. It was as sure as anything that by the morning we would have been dead. We will never leave this boat, we are indebted forever. We

o nce you have

seen your dream disappearing because you have become aware of the dream, your quality of consciousness will have a new flavour to it. The next morning you will wake up with a totally different quality you had never known before. You will wake up for the first time.

had never known before. You will wake up for the first time. will carry it on

will carry it on our heads in sheer gratitude." This can happen, because all minds are idiots. The mind as such is idiotic. The origin of the word idiot is beautiful to remember. Idiocy means something private, something special, something that is your own, something eccentric. That is the basic meaning of idiocy - - to function in an eccentric way. The mind always functions in an eccentric way, the mind is always an idiot. The really intelligent person has no mind. Intelligence arises out of no-mind, idiocy out of the mind. The mind is idiotic, no- mind is wise. No-mind is wisdom, intelligence. The mind depends on knowledge, on methods, on money, on experience, on this and that. The mind always needs props, it needs supports, it can not exist on its own. On its own, it flops. So the ultimate effort of the mind to come back will be when you attain some awareness. It will say, "Look, so we have arrived." The moment something inside you says, "We have arrived," beware! Be very very cautious now, each step has to be of great caution.

Osho The Book of Wisdom, Chapter 1

R

R

ead or

ead or

L

L

isten to

isten to

F F ull ull D D iscourse on iscourse on www.oshoworld.com www.oshoworld.com 09 OCTOBER 2009
F
F
ull
ull
D
D
iscourse on
iscourse on
www.oshoworld.com
www.oshoworld.com
09
OCTOBER 2009