Advaita - Nonduality: Life is the Supreme Guru - Sri Nisargadatta Maharaj

Advaita - Nonduality: Life is the Supreme Guru - Sri Nisargadatta Maharaj: "Q: Why should self remembrance bring one to self realization?
M: Because they are but two aspects of the same state. Self remembrance is in the mind, self realization is beyond the mind. The image in the mirror is of the face beyond the mirror. "



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Advaita - Nonduality: Life is the Supreme Guru - Sri Nisargadatta Maharaj

Advaita - Nonduality: Life is the Supreme Guru - Sri Nisargadatta Maharaj: "Q: You mean to say that this was enough?
M: What more needs be done? It was quite a lot to remember the Guru and his words. My advice to you is even less difficult than this -- just remember yourself. 'I am', is enough to 'heal your mind and take you beyond. Just have some trust. I don't mislead you. Why should l? Do I want anything from you. I wish you well -- such is my nature. Why should I mislead you? Common sense too will tell you that to fulfil a desire you must keep your mind on it. If you want to know your true nature, you must have yourself in mind all the time, until the secret of your being stands revealed. "



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From Self-enquiry to Enlightenment

From Self-enquiry to Enlightenment: "I used to ask myself, "Who am I?" It is impossible to count how many days and nights I passed in this query. The intellect gave answers heard from others, or born of conditioning. All of them were borrowed, lifeless. They brought no contentment. They resonated a little at the surface, and then disappeared. The inner being was not touched by them. No echo of them was heard in the depths. There were many answers to the question, but none was correct. And I was untouched by them. They could not rise to the level of the question.
Then I saw that the question came from the center but the replies touched only the periphery. The question was mine, but the answers came from outside; the question arose from my innermost being, the replies were imposed from outside. This insight became a revolution. A new dimension was revealed.
The responses of the intellect were meaningless. They had no relevance to the problem. An illusion had shattered. And what a relief it was!
It seemed as if a closed door had been flung open, filling the darkness with light. The intellect had been providing the answers - that was the mistake. Because of these false answers, the real answer could not arise. Some truth was struggling to surface. In the depths of consciousness some "



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osho 'why am I here?'

osho 'why am I here?': "Once you understand it, you drop it. The why is ridiculous. Rather than asking, Why am I here? it is better to use the opportunity, it is better to flower, it is better to exist authentically. And this is the beauty of it, that once you start existing authentically, truly, once you stop all nonsense thinking and you start delighting in life, once you are no longer a philosopher, the why is answered. But it is not answered by anyone from the outside, it is answered by your own life energy.

The answer is possible, but it is not going to come like an answer, it is going to come like a lived experience. The answer is going to be existential, not intellectual. The question is intellectual. Drop it! Rather, be! Otherwise, you can go on asking... For centuries man has asked millions of questions; not a single question has been solved by speculation, thinking, logic, or reason. Not even a single question has been solved. On the contrary, whenever people have tried to answer a question, the answer has created a thousand and one more questions."



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Moorkh Kachua - A TORTOISE and TWO GEESE - Panchatantra story in hindi

Moorkh Kachua - A TORTOISE and TWO GEESE - Panchatantra story in hindi:



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Gurdjieff Meditations Techniques

1: Remember in a Dream that it is a Dream

Osho – Gurdjieff used to say to his disciples that the most important thing is to remember in a dream that “This is a dream.” But how to do it? It seems almost impossible. How to remember in a dream that “This is a dream”? But if you practice the Gurdjieffian method, one day you can remember it. The method is simple. You have to go on remembering the whole day, whatsoever you see, that “This is a dream.” Walking on the street, “This is a dream”; the dog barking, “This is a dream.” Go on remembering the whole day, “This is a dream, this is a dream….” It takes three to nine month for the idea to sink into your heart.

Then one day, suddenly, in your dream you remember and you say, “This is a dream!” — and that is a moment of great illumination. Immediately, the dream disappears. The moment you say it is a dream, it disappears and you are awake, fully awake, in the middle of the night. Of course, these trees and the people on the road are not a dream so they don’t disappear. You can go on saying, “This is a dream.” That was just a method to practice. But when you really remember in a dream that “This is a dream,” the dream disappears. The dream can exist only if believed; the dream disappears if you don’t believe in it. Our imagination is intoxicating.

2: Become Detach from your Acts

Osho – You will have to be a little separate from your acts; then you will be able to know what unawareness is. Somebody insults you; immediately, instantly, anger arises. It is like pushing a button and the light comes on. There is no gap: you push a button and the light comes on. The light has no time to think whether to come on or not. Somebody insults you; he pushes a button and immediately you are enraged. Gurdjieff used to say to his disciples, “Wait at least for five minutes. What is the hurry? Let him insult you, let him finish first. Then you close your eyes and wait for five minutes, and watch what is happening inside you — anger boiling.”

Gurdjieff himself became enlightened through this simple procedure: that whatsoever is mechanical in man he tried to make it non mechanical. And all is mechanical in you — anger, lust, greed, jealousy — all is mechanical. It simply is there whenever somebody pushes a button. You are functioning like a robot. Become a man. That’s what meditation is all about, that’s what sannyas is all about. Create a little distance. Next time somebody insults you, give it five minutes, sit silently for five minutes, and then you can become angry. I am not saying “Don’t become angry” — because that will be too much. I am saying that just for five minutes allow a gap, and you will be surprised: after five minutes it is not the same anger that it would have been five minutes before.

3: Because you are not functioning according to the robot

Osho – Mind has two parts: one is the learning part, the other is the robot part. The learning part learns; whenever you are learning something you are more aware. For example, if you are learning driving you are more aware — you have to be. The moment you have learned it, the learning part gives its information to the robot part. Once you have learned driving, then you don’t need any awareness; you simply go on doing it mechanically. You turn towards your house, you arrive in your garage, you lock the car. You are doing everything like a robot. And this is the story of your life, twenty-four hours a day. Change it!

Gurdjieff’s method was this: if some vegetarian had come to him as a disciple, the first thing he would insist was, “Eat meat!” Now this is a very shocking thing for a vegetarian — to be told to eat meat. And Gurdjieff was a tough master; he would throw you out if you didn’t listen to him, if you didn’t follow the command, if you didn’t follow the discipline. He would force you to eat meat. Now, when a vegetarian eats meat he becomes very conscious — he has to. He has no idea in the past, no experience in the past, of eating meat. Just think of Mahatma Gandhi eating meat… he will become tremendously aware!

And if there was a meat-eater, then Gurdjieff would say, “For a few weeks you be just vegetarian. Don’t eat meat at all — no eggs, no meat, no milk, no animal food of any kind. Just go on eating vegetables.” The whole body system had become accustomed to a certain pattern. He would change people’s eating hours. If you were eating every day at one o’clock, he would say, “Eat at nine.” If you were going to sleep every day at twelve, he would say to go at two or at ten. He would change everything. A man who had never been drinking wine, he would force to drink wine just to change and shatter his pattern. The man who had been a drunkard, he would stop him from drinking.

Gurdjieff was puzzling to people, but the method is simple: he was trying to de-automatize. He was one of the greatest masters of this age, very much misunderstood. Naturally, everybody was against him. Who has ever heard of religious masters forcing their disciples to drink? — FORCING, actually forcing. And he would sit there….

The greatest thing in his commune was the dinner. It used to last four, five, six, seven hours. Every evening it would start… and it would end in the middle of the night. And he himself would take care of everybody, of what was being eaten, of what was given to them — and he would go on forcing. People would become so drunk they would fall on the ground, and they would start saying things in their drunkenness — and he would sit by the side and listen. He also used to drink with them, but he had worked hard on the way. He was a tantra master. He had been to India and to Tibet too, just to learn tantra.

Tantra has special methods how to go on drinking and yet remain aware. YOU cannot be aware even without drinking. Tantra has methods to slowly slowly drink, and keep awareness, not to lose track of your awareness. Slowly slowly, the quantity of your drug has to be increased as you increase in your awareness. A moment comes when — you will be surprised to know, still there are people in the East who practice it — a moment comes, when no drug can affect your consciousness at all.

Then the last thing they try is this: they keep poisonous snakes and they allow the snake to bite them on their tongue; that is the last method. Ordinarily a man will die…. These snakes are absolutely poisonous. Three percent of the snakes in India are dangerous; you cannot survive their bite — once bitten you are gone. But these tantra masters will remain alert even in that moment and they will not die. Their bodies have become accustomed to all kinds of poisons and they have become alert, so alert that no drug can affect them.
Gurdjieff used to use that method with his disciples, simply to shatter your settled habits.

4: Sutra from Vigyan Bhairav Tantra “in Moods of extreme desire, Be undisturbed”

Osho – Gurdjieff used this technique very much. He created situations, but to create situations a school is needed. You cannot do that alone. Gurdjieff had a small school in Fontainebleau, and he was a taskmaster. He knew how to create situations. You would enter the room, and a group would be sitting there. You would enter the room where a group was sitting, and something would be done so that you would get angry. And it would be done so naturally that you could never imagine that some situation was being created for you.

But it was a device. Someone would insult you by saying something, and you would get disturbed. Then everyone would help the disturbance and you would become mad. And when you were right at the point where you could explode, Gurdjieff would shout, ”Remember! Remain undisturbed!” A situation can be created, but only in a school where many persons are working on themselves. And when Gurdjieff would shout, ”Remember! Remain undisturbed,” now you would know that this was a created situation. The disturbance cannot disappear so suddenly, so immediately, because it has physical roots.

Your glands had thrown poison in the blood; your body had become affected. Anger cannot disappear so immediately. Even now that you had come to know that you had been deceived, that no one was insulting you and no one meant anything by it, it would be difficult to do anything. The anger is there, your body is filled with it – but suddenly your temperature cools down. Only on the body, on the periphery, does the anger remain. At the center you suddenly cool down, and you know that a point exists within you which is undisturbed.

You start laughing. Your eyes are red with anger; your face is violent, animal-like, but you start laughing. You know two things now – a point which is undisturbed and a periphery which is disturbed. You can help. Your family can become a school; you can help each other. Friends can become a school and they can help each other. You can decide with your family… the whole family can decide that now a situation has to be created for the father or for the mother, and then the whole family works to create the situation.

When the father or mother goes completely mad, then everyone starts laughing and says, ”Remain completely undisturbed.” You can help each other, and the experience is simply wonderful. Once you know a cool center within you in a hot situation, you cannot forget it, and then in any hot situation you can remember it, reclaim it, regain it.

5: Sutra from Vigyan Bhairav Tantra “”BE AWARE YOU ARE AND DISCOVER THE EVER-LIVING”:

Osho – This technique is one of the most helpful, and it has been used for millennia by many teachers, masters. Buddha used it, Mahavira used it, Jesus used it, and in modern times Gurdjieff used it. Among all the techniques, this is one of the most potential. Try it. It will take time; months will pass. When Ouspensky was learning with Gurdjieff, for three months he had to make much effort, arduous effort, in order to have a glimpse of what self-remembering is. So continuously, for three months, Ouspensky lived in a secluded house just doing only one thing – self-remembering.

Thirty persons started that experiment, and by the end of the first week twenty-seven had escaped; only three remained. The whole day they were trying to remember – not doing anything else, just remembering that ”I am.” Twenty-seven felt they were going crazy. They felt that now madness was just near, so they escaped. They never turned back; they never met Gurdjieff again. Why? As we are, really, we are mad. Not remembering who we are, what we are, we are mad, but this madness is taken as sanity. Once you try to go back, once you try to contact the real, it will look like craziness, it will look like madness. Compared to what we are, it is just the reverse, the opposite. If you feel that this is sanity, that will look like madness.

But three persisted. One of the three was P. D. Ouspensky. For three months they persisted. Only after the first month did they start having glimpses of simply being – of ”I am.” After the second month, even the ”I” dropped, and they started having the glimpses of ”am-ness” – of just being, not even of ”I”, because ”I” is also a label. The pure being is not ”I” and ”thou”; it just is. And by the third month even the feeling of ”am-ness” dissolved because that feeling of am-ness is still a word. Even that word dissolves. Then you are, and then you know what you are. Before that point comes you cannot ask, ”Who am I?” Or you can go on asking continuously, ”Who am I?”, just continuously inquiring, ”Who am I ? Who am I?”, and all the answers that will be provided by the mind will be found false, irrelevant.

You go on asking, ”Who am I? Who am I? Who am I?” and a point comes where you can no more ask the question. All the answers fall down, and then the question itself falls down and disappears. And when even the question, ”Who am I?” disappears, you know who you are. Gurdjieff tried from one corner: just try to remember you are. Raman Maharshi tried from another corner. He made it a meditation to ask, to inquire, ”Who am I?” And don’t believe in any answers that the mind can supply. The mind will say, ”What nonsense are you asking? You are this, you are that, you are a man, you are a woman, you are educated or uneducated, rich or poor.”

The mind will supply answers, but go on asking. Don’t accept any answer because all the answers given by the mind are false. They are from the unreal part of you. They are coming from words, they are coming from scriptures, they are coming from conditioning, they are coming from society, they are coming from others. Go on asking. Let this arrow of ”Who am I?” penetrate deeper and deeper. A moment will come when no answer will come.

:: Osho World Online Magazine

:: Osho World Online Magazine: "THINK THAT ALL PHENOMENA ARE NOTHING BUT DREAMS
The Times of India
May 18, 2006

  Discourse: OSHOS
All that can ever be experienced is 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 is a phenomenon a beautiful dream, but 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 experiencer and never the experienced, always the witness and never the witnessed.

All that can be witnessed, seen, observed, is phenomena. Material, psychological, spiritual phenomena - they are all the same. Remember: That which can be seen is a dream.

Start contemplating in this way: If you are walking on the street, contemplate that people passing by are all dreams. The shops and the shopkeepers and the customers and the people coming and going, all are dreams. The houses, the buses, the train, the airplane, all are dreams.

Suddenly, like a flash, one thing comes into your vision: "I am a dream too". Because 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, how can the subject be the truth?

If you watch everything as a dream, suddenly you will find something slipping out of your being: the idea of the ego. 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 of the illusion that whatsoever 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 in the 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 cons-ciousness 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 in the night you were dreaming with eyes closed, in the day you were dreaming with eyes open.

Awareness and dreaming cannot exist together. Here, awareness arises, and there, the dream disappears. Your eyes will be so clear, so transparent, and everything will look 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 whole existence changes its quality.

Excerpted from Book of Wisdom"



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Meditation day-1

Everything is dream.
Discussion: Got the fundamentals of basic. read and reread the method. started to apply.
Jai Guru Dev

Conscious While Dreaming – Osho | Sat Sangha Salon

Conscious While Dreaming – Osho | Sat Sangha Salon:

Will you please explain to us what are some of the other factors which can make one conscious while dreaming?

This is a significant question for all those who are interested in meditation, because meditation is really a transcending of the process of dreaming. You are constantly dreaming – not only in the night, not only while you are asleep; you are dreaming the whole day. This is the first point to be understood. While you are awake you are still dreaming.

Just close your eyes at any time of the day. Relax the body and you will feel that the dreaming is there. It never disappears; it is only suppressed by our daily activities. It is like the stars in the day. In the night you see the stars. In the day you cannot see them, but they are there always. They are simply suppressed by the sunlight.

If you go into a deep well, then you can see the stars in the sky even in the day. A certain darkness is needed to see the stars. So go into a deep well and look from the bottom, and you will be able to see the stars in the day also. The stars are there. It is not that in the night they are there and in the day they are not, they are always there. In the night you can see them easily. In the day you cannot see them because the sunlight becomes a barrier.

The same is true with dreaming. It is not that you dream while you are asleep. In sleep you can feel dreams easily because the activity of the day is no more there; thus that inner activity can be seen and felt. When you get up in the morning, the dreaming continues inside while you start acting on the outside.

This process of activity, of daily activity, simply suppresses the dreaming. The dreaming is there. Close your eyes, relax in an armchair, and suddenly you can feel: the stars are there; they have not gone anywhere. The dreams are there always. There is a continuous activity.

The second point. If the dreaming continues, you cannot be said to be really awake. In the night you are more asleep, in the day you are less asleep. The difference is relative, because if the dreaming is there you cannot be said to be really awake. Dreaming creates a film over the consciousness. This film becomes like smoke – you are surrounded by it. You cannot be really awake while you are dreaming, whether in the day or in the night. So the second thing: you can only be said to be awake when there is no dreaming at all.

We call Buddha the awakened one. What is this awakening? This awakening is really the cessation of inner dreaming. There is no dream inside. You move there, but there is no dream. It is as if there were no star in the sky; it has become pure space. When there is no dreaming, you become pure space.

This purity, this innocence, this non-dreaming consciousness, is what is known as enlightenment – the awakening. For centuries spirituality all over the world, East or West, has said that man is asleep. Jesus says this, Buddha says this, the Upanishads talk about this: man is asleep. So while you are asleep in the night you are just relatively more asleep; in the day you are less asleep. But spirituality says that man is asleep. This has to be understood.

What is meant by this? Gurdjieff, in this century, emphasized this fact that man is asleep. “In fact,” he said, “man is a sort of sleep. Everyone is deeply asleep.”

What is the reason for saying that? You cannot know, you cannot remember who you are. Do you know who you are? If you meet a person in the street and you ask him who he is and he cannot reply, what will you think? You will think that he is either mad, intoxicated, or just asleep. If he cannot answer who he is, what are you going to think about him? On the spiritual path everyone is like that. You cannot answer who you are.

This is the first meaning when Gurdjieff or Jesus or anyone says that man is asleep: you are not conscious about yourself. You do not know yourself; you have never met yourself. You know many things in the objective world, but you do not know the subject. Your state of mind is as if you had gone to see a film. On the screen the film is running, and you have become so absorbed in it that the only thing you know is the film, the story, whatsoever is appearing on the screen. Then if someone asks you who you are, you cannot say anything.

Dreaming is just the film – just the film! It is the mind reflecting the world. In the mirror of the mind the world is reflected; that is what dreaming is. And you are so deeply involved in it, so much identified with it, that you have completely forgotten who you are. This is what being asleep means: the dreamer is lost in the dreaming. You see everything except yourself; you feel everything except yourself; you know everything except yourself. This self-ignorance is the sleep. Unless dreaming ceases completely, you cannot awaken unto yourself.

You might have felt it sometimes while looking at a film for three hours, and suddenly the film stops and you come back to yourself. You remember that three hours have passed, you remember that it was just a film. You feel your tears… you have been weeping because the film was a tragedy to you, or you were laughing, or you were doing something else, and now you laugh about yourself. What nonsense you were doing! It was just a film, just a story. There was nothing on the screen – just a play of light and shadow, just an electrical play. Now you laugh: you have come back to yourself. But where were you for these three hours?

You were not at your center. You had moved completely to the periphery. There, where the film was moving, you had gone. You were not at your center; you were not with yourself. You were somewhere else.

This happens in dreaming; this is what our life is. The film is only for three hours, but this dreaming is running for lives and lives and lives. Even if suddenly the dreaming stops you will not be able to recognize who you are. Suddenly you will feel very faint, even afraid. You will try to move again into the film because that is known. You are acquainted with it; you are well adjusted to it.

For when the stopping of the dreaming happens there is a path, particularly in Zen, which is known as the path of sudden enlightenment. There are techniques in these one hundred and twelve methods, there are many techniques which can give you sudden awakening. But it can be too much, and you may not be capable of bearing it. You may just explode. You may die even, because you have lived with dreaming so long that you have no memory of who you are if there is no dreaming.

If this whole world should suddenly disappear and you alone are left, it would be such a great shock that you would die. The same would happen if suddenly all dreaming disappeared from the consciousness. Your world will disappear, because your world was your dreaming.

We are not really in the world. Rather, “the world” consists not of outside things to us, but of our dreams. So everyone lives in his own dream world.

Remember, it is not one world that we go on talking about. Geographically it is, but psychologically there are as many worlds as there are minds. Each mind is a world of its own. And if your dreaming disappears, your world disappears. Without dreams it is difficult for you to live. That is why sudden methods are not used generally, only gradual methods are used.

It is good to note this: gradual methods are used not because there is any need of gradual processes. You can suddenly jump into realization this very moment. There is no barrier; there has never been any barrier. You are already that realization, you can jump this very moment. But that may prove dangerous, fatal. You may not be capable of bearing it. It is going to be too much for you.

You are attuned only to false dreams. Reality you cannot face; you cannot encounter it. You are a hothouse plant – you live in your dreams. They help you in many ways. They are not just dreams, for you they are the reality.

Gradual methods are used not because realization needs time. Realization needs no time! Realization needs no time at all. Realization is not something to be attained in the future, but with gradual methods you will attain it in the future. So what are the gradual methods doing? They are not really helping you to “realize realization,” they are helping you to bear it. They are making you capable, strong, so that when the happening happens you can bear it.

There are seven methods through which immediately you can force your way into enlightenment. But you will not be capable of bearing it. You may go blind – too much of light. Or you may suddenly die – too much of bliss.

This dreaming, this deep sleep we are in, how can it be transcended? This question is meaningful in transcending it:

Will you please explain to us what are some of the other factors which can make one conscious while dreaming?

I will talk about two methods more. One we discussed yesterday. Today, two more that are even easier.

One is to start acting, behaving as if the whole world is just a dream. Whatsoever you are doing, remember this is a dream. While eating, remember this is a dream. While walking, remember this is a dream. Let your mind continuously remember while you are awake that everything is a dream. This is the reason for calling the world maya, illusion, dream. This is not a philosophical argument.

Unfortunately, when Shankara was translated into English, German and French, into Western languages, he was understood to be just a philosopher. That has created much misunderstanding. In the West there are philosophers – for example, Berkeley – who say that the world is just a dream, a projection of the mind. But this is a philosophical theory. Berkeley proposes it as an hypothesis.

When Shankara says that the world is a dream it is not philosophical, not a theory. Shankara proposes it as a help, as a support for a particular meditation. And this is the meditation: if you want to remember while dreaming that this is a dream, you will have to start while you are awake. Normally, while you are dreaming you cannot remember that this is a dream; you think that this is a reality.

Why do you think that this is a reality? Because the whole day you are thinking everything is a reality. That has become the attitude, a fixed attitude. While awake you were taking a bath – it was real. While awake you were eating – it was real. While awake you were talking with a friend – it was real. For the whole day, the whole life, whatsoever you are thinking, your attitude is that this is real. This becomes fixed. This becomes a fixed attitude in the mind.

So while you are dreaming in the night, the same attitude goes on working, that this is real. So let us first analyze. There must be some similarity between dreaming and reality; otherwise this attitude would be somewhat difficult.

I am seeing you. Then I close my eyes and I go into a dream, and I see you in my dream. In both seeings there is no difference. While I am actually seeing you, what am I doing? Your picture is reflected in my eyes. I am not seeing you. Your picture is mirrored in my eyes, and then that picture is transformed through mysterious processes – and science is still not in a position to say how. That picture is transformed chemically and carried somewhere inside the head, but science is still not able to say where – where exactly this thing happens. It is not happening in the eyes; the eyes are just windows. I am not seeing you with the eyes, I am seeing you through the eyes.

In the eyes you are reflected. You may be just a picture; you may be a reality, you may be a dream. Remember, dreams are three-dimensional. I can recognize a picture because a picture is two dimensional. Dreams are three-dimensional, so they look exactly like you. And the eyes cannot say whether whatsoever is seen is real or unreal. There is no way to judge; the eyes are not the judge.

Then the picture is transformed into chemical messages. Those chemical messages are like electrical waves; they go somewhere in the head. It is still unknown where the point is that the eyes come in contact with the surface of seeing. Just waves reach to me and then they are decoded. Then I again decode them, and in this way I know what is happening.

I am always inside, and you are always outside, and there is no meeting. So whether you are real or just a dream is a problem. Even this very moment, there is no way to judge whether I am dreaming or you are really here. Listening to me, how can you say that really you are listening to me, that you are not dreaming? There is no way. That is why the attitude which you maintain the whole day is carried over into the night. And while you are dreaming you take it as real.

Try the opposite; that is what Shankara means. He says that the whole world is an illusion, he says the whole world is a dreaming – remember this. But we are stupid people. If Shankara says, “This is a dream,” then we say, “What is the need to do anything? If this is just a dream, then there is no need to eat. Why go on eating and thinking that this is a dream? Don’t eat!” But then remember – when you feel hunger, it is a dream. Or eat, and when you feel that you have eaten too much, remember, this is a dream.

Shankara is not telling you to change the dream, remember, because the effort to change the dream is again falsely based on the belief that it is real; otherwise there is no need to change anything. Shankara is just saying that whatever is the case is a dream.

Remember this: do not do anything to change it, just remember it constantly. Try to remember for three weeks continuously that whatsoever you are doing it is just a dream. In the beginning it is very difficult. You will fall again and again into the old pattern of the mind, you will start thinking that this is a reality. You will have to constantly awaken yourself to remind yourself that “This is a dream.” If for three weeks continuously you can maintain this attitude, then in the fourth or fifth week, any night while dreaming you will suddenly remember that “This is a dream.”

This is one way to penetrate dreams with consciousness, with awareness. If you can remember in the night while dreaming that this is a dream, then in the day you will not need any effort to remember that this is also a dream. You will know it then.

In the beginning, while you are practicing this, it will be just a make-believe. You start just in faith… “This is a dream.” But when you can remember in dreaming that this is a dream, it will become a reality. Then in the day, when you get up you will not feel that you are getting up from sleep, you will feel you are simply getting up from one dreaming to another. Then it will become a reality. And if the whole twenty-four hours becomes dreaming, and you can feel and remember it, you will be standing at your center. Then your consciousness will have become double-arrowed.

You are feeling dreams, and if you are feeling them as dreams you will start to feel the dreamer – the subject. If you take dreams as real, you cannot feel the subject. If the film has become real, you forget yourself. When the film stops and you know that it was unreal, your reality erupts, breaks out; you can feel yourself. This is one way.

This has been one of the oldest Indian methods. That is why we have insisted on the world being unreal. We do not mean it philosophically; we do not say that this house is unreal so you can pass through the walls. We do not mean that! When we say that this house is unreal, it is a device. This is not an argument against the house.

So Berkeley proposed that the whole world is just a dream. One day, in the morning, he was walking with Dr. Johnson. Dr. Johnson was a hardened realist, so Berkeley said, “Have you heard about my theory? I am working on it. I feel that the whole world is unreal, and it cannot be proved that it is real. And the burden of proving it is on those who say that it is real. I say it is unreal – just like dreams. Johnson was not a philosopher, but he had a very astute logical mind.

They are on the street, just walking in the morning on a lonely street. Johnson then takes one stone in his hand and hits Berkeley’s leg. Blood oozes out, and Berkeley screams. Johnson says, “Why are you screaming if the stone is just a dream? Whatsoever you say, you believe in the reality of the stone. What you are saying is one thing, and your behavior is something different and contrary. If your house is just a dream, then to where are you returning? Where are you returning after the morning walk? If your wife is just a dream, you will not meet her again.”

Realists have always argued this way, but they cannot argue this way with Shankara because his is not a philosophical theory. It is not saying anything about the reality; it is not proposing anything about the universe. Rather, it is a device to change your mind, to change the basic fixed attitude so that you can look at the world in a different, an altogether different way.

This is a problem, continuously a problem for Indian thought – because for Indian thought everything is just a device for meditation. We are not concerned about its being true or untrue. We are concerned about its utility in transforming man.

This is emphatically different from the Western mind. When they propose a theory they are concerned with whether this is true or untrue, whether this can be proved logically or not. When we propose anything we are not concerned about its truth; we are concerned about its utility, we are concerned about its capacity, its capability to transform the human mind. It may be true, it may not be true. Really, it is neither – it is simply a device.

I have seen flowers outside. In the morning the sun rises and everything is just beautiful. You have never been outside, and you have never seen flowers, and you have never seen the morning sun. You have never seen the open sky; you do not know what beauty is. You have lived in a closed prison. I want to lead you out. I want you to come out under the open sky to meet these flowers. How am I to do it?

You do not know flowers. If I talk about flowers, you think, “He has gone mad. There are no flowers.” If I talk about the morning sun, you think, “He is a visionary. He sees visions and dreams. He is a poet.” If I talk about the open sky, you will laugh. You will start laughing, “Where is the open sky? There are only walls and walls and walls.”

So what am I to do? I must devise something which you can understand and which helps you to go out, so I say that the house is on fire and I start running. It becomes infectious: you run after me and go out. Then you will know that what I said was neither true nor false. It was just a device. Then you will know flowers and then you can forgive me.

Buddha was doing that, Mahavir was doing that, Shiva was doing that, Shankara was doing that. We can forgive them later on. We have always forgiven them because once we go out we know what they were doing. And then we understand that it was useless to argue with them because it was not a question of arguing. The fire was nowhere, but we could not understand only that language. Flowers were, but we could not understand the language of the flowers, those symbols were meaningless for us.

So this is one way. Then there is a second method at the other pole. This method makes one pole; the other method makes another pole of the same thing. One method is to start feeling, remembering, that everything is a dream. The other is not to think anything about the world, but just to go on remembering that you are.

Gurdjieff used this second method. This second method comes from the Sufi tradition, from Islam. They worked on it very deeply. Remember “I am” – whatsoever you are doing. You are drinking water, you are eating your food – remember, “I am.” Go on eating and go on remembering, “I am, I am.” Do not forget it! It is difficult because you already think that you know you are, so what is the need to go on remembering this? You never remember it, but it is a very, very potential technique.

When walking remember, “I am.” Let the walking be there, go on walking, but be constantly fixed in this self-remembering of “I am, I am, I am.” Do not forget this. You are listening to me – just do it here. You are listening to me. Do not be so much merged, involved, identified. Whatsoever I am saying, remember, go on remembering. Listening is there, words are there, someone is talking, you are – “I am, I am, I am.” Let this “I am” be a constant factor of awareness.

It is very difficult. You cannot remember continuously even for a single minute. Try it. Put your watch before your eyes and look at the hands moving. One second, two seconds, three seconds… go on looking at it. Do two things: look at the movement of the hand which is showing seconds, and continuously remember “I am, I am.” With every second go on remembering “I am.” Within five or six seconds you will feel that you have forgotten. Suddenly you will remember that “Many seconds have passed and I have not remembered ‘I am.’”

Even to remember for one complete minute is a miracle. And if you can remember for one minute, the technique is for you. Then do it. Through it you will be capable of going beyond dreams and of knowing that dreams are dreams.

How does it work? If the whole day you can remember “I am,” then this will penetrate your sleep also. And when you will be dreaming, continuously you will remember, “I am.” If you can remember “I am” in the dream, suddenly the dream becomes just a dream. Then the dream cannot deceive you, then the dream cannot be felt as reality. This is the mechanism: the dream is felt as reality because you are missing the self-remembering; you are missing ”I am.” If there is no remembering of oneself, then the dream becomes reality. If there is the remembering of oneself, then reality, the so-called reality, becomes just a dream.

This is the difference between dreaming and reality. For a meditative mind, or for the science of meditation, this is the only difference. If you are, then the whole reality is just a dream. If you are not, then the dreaming becomes reality.

Nagarjuna says, “Now I am, for the world is not. While I was not, the world was. Only one can exist.” That doesn’t mean that the world has disappeared. Nagarjuna is not talking about this world, he is talking about the world of dreaming. Either you can be or the dreams can be – both cannot be.

So the first step will be to continue remembering ”I am” constantly; simply, ”I am.” Do not say “Ram,” do not say “Shyam.” Do not use any name, because you are not that. Simply use, “I am.”

Try it in any activity and then feel it. The more real you become inside, the more unreal becomes the surrounding world. The reality becomes “I”, and the world becomes unreal. The world is real or the “I” is real – both cannot be real. You are feeling that you are just a dream now; then the world is real. Change the emphasis. Become real, and the world will become unreal.

Gurdjieff worked on this method continuously. His chief disciple, P. D. Ouspensky, relates that when Gurdjieff was working on him with this method, and he was practicing for three months continuously this remembering of “I am, I am, I am,” after three months everything stopped. Thoughts, dreaming, everything stopped. Only one note remained inside like eternal music: “I am, I am, I am, I am.” But then this was not an effort. This was a spontaneous activity going on: “I am.” Then Gurdjieff called Ouspensky out of the house. For three months he had been kept in the house and wasn’t allowed to move out.

Then Gurdjieff said, “Come with me.” They were residing in a Russian town, Tiflis. Gurdjieff called him out and they went into the street. Ouspensky writes in his diary, “For the first time I could understand what Jesus meant when he said that man is asleep. The whole city looked to me as if it was asleep. People were moving in their sleep; shopkeepers were selling in their sleep; customers were buying in their sleep. The whole city was asleep. I looked at Gurdjieff: only he was awake. The whole city was asleep. They were angry, they were fighting, they were loving, buying, selling, doing everything.”

Ouspensky says, “Now I could see their faces, their eyes: they were asleep. They were not there. The inner center was missing; it was not there.” Ouspensky said to Gurdjieff, “I do not want to go there anymore. What has happened to the city? Everyone seems asleep, drugged.”

Gurdjieff said, “Nothing has happened to the city, something has happened to you. You have been undrugged; the city is the same. It is the same place you moved around in three months ago, but you couldn’t see that other people are asleep because you were also asleep. Now you can see because a certain quality of awareness has come to you. With three months of practising “I am” continuously, you have become aware in a very small measure. You have become aware! A part of your consciousness has gone beyond dreaming. That is why you can see that everyone is asleep, dead, moving, drugged, as if hypnotized.”

Ouspensky says, “I couldn’t bear that phenomenon – everyone asleep! Whatsoever they are doing, they are not responsible for it. They are not! How can they be responsible?” He came back and he asked Gurdjieff, “What is this? Am I deceived somehow? Have you done something to me that the whole city seems asleep? I cannot believe my own eyes.”

But this will happen to anyone. If you can remember yourself, then you will know that no one is remembering himself, and in this way each goes on moving. The whole world is asleep. But start while you are awake. Any moment that you remember, start “I am.”

I do not mean that you have to repeat the words “I am,” rather, have the feeling. Taking a bath, feel ”I am.” Let there be the touch of the cold shower, and let yourself be there behind, feeling it and remembering “I am.” Remember, I am not saying that verbally you have to repeat “I am.” You can repeat it, but that repetition will not give you awareness. Repetition may even create more sleep. There are many people who are repeating many things. They go on repeating “Ram, Ram, Ram…” and if they are just repeating without awareness then this ”Ram, Ram, Ram…” becomes a drug. They can sleep well through it.

That is why Mahesh Yogi has so much appeal in the West, because he is giving mantras for people to repeat. And in the West sleep has become one of the most serious problems. Sleep is totally disturbed. Natural sleep has disappeared. Only through tranquilizers and drugs can you sleep; otherwise sleep has become impossible. This is the reason for Mahesh Yogi’s appeal. It is because if you constantly repeat something, that repetition gives you deep sleep; that is all.

So the so-called transcendental meditation is nothing but a psychological tranquilizer. It is nothing – just a tranquilizer. It helps, but it is good for sleep, not for meditation. You can sleep well, a more calm sleep will be there. It is good, but it is not meditation at all. If you repeat a word constantly it creates a certain boredom, and boredom is good for sleep.

So anything monotonous, repetitive can help sleep. The child in the mother’s womb sleeps for nine months continuously, and the reason for this you may not know. The reason is only the “tick-tock, tick-tock” of the heart of the mother. Continuously there is the beat, the heartbeat. It is one of the most monotonous things in the world. With the same beat continuously repeating, the child is drugged. He goes on sleeping.

That is why whenever the child is crying, screaming, creating any problem, the mother puts his head near her heart. Then suddenly he feels good and goes into sleep. Again it is due to the heartbeat. He becomes again a part of the womb. That is why even if you are not a child and your wife, your beloved puts your head on her heart, you will feel sleepy from the monotonous beat.

Psychologists suggest that if you cannot sleep, then concentrate on the clock. Just concentrate on the clock’s tick-tock, tick-tock. It repeats the heartbeat, and you can fall asleep. Anything repetitive will help.

So this “I am,” the remembering of “I am,” is not a verbal mantra. It is not going to be repeated verbally – feel it! Be sensitive to your being. When you touch someone’s hand do not only touch his hand, feel your touch also, feel yourself also – that you are here in this touch, present totally. While eating, do not only eat, feel yourself eating as well. This feeling, this sensitivity must penetrate deeper and deeper into your mind.

One day, suddenly, you are awake at your center, functioning for the first time. And then the whole world becomes a dream, then you can know that your dreaming is a dreaming. And when you know that your dreaming is a dreaming, dreaming stops. It can continue only if it is felt as real. It is stopped if it is felt as unreal.

And once dreaming stops in you, you are a different man. The old man is dead; the sleepy man is dead. That human being which you were, you are no more. For the first time you become aware; for the first time in the whole world that is asleep, you are awake. You become a buddha, an awakened one.

With this awakening there is no misery, after this awakening there is no death, through this awakening there is no more fear. You become for the first time free of everything. To be free of sleep, to be free of dreaming, is to be free of everything. You attain freedom. Hate, anger, greed disappear. You become just love. Not loving, you become just love!

-Osho

Conscious While Dreaming – Osho | Sat Sangha Salon

Conscious While Dreaming – Osho | Sat Sangha Salon: "Remember this: do not do anything to change it, just remember it constantly. Try to remember for three weeks continuously that whatsoever you are doing it is just a dream. In the beginning it is very difficult. You will fall again and again into the old pattern of the mind, you will start thinking that this is a reality. You will have to constantly awaken yourself to remind yourself that “This is a dream.” If for three weeks continuously you can maintain this attitude, then in the fourth or fifth week, any night while dreaming you will suddenly remember that “This is a dream.”

This is one way to penetrate dreams with consciousness, with awareness. If you can remember in the night while dreaming that this is a dream, then in the day you will not need any effort to remember that this is also a dream. You will know it then.

In the beginning, while you are practicing this, it will be just a make-believe. You start just in faith… “This is a dream.” But when you can remember in dreaming that this is a dream, it will become a reality. Then in the day, when you get up you will not feel that you are getting up from sleep, you will feel you are simply getting up from one dreaming to another. Then it will become a reality. And if the whole twenty-four hours becomes dreaming, and you can feel and remember it, you will be standing at your center. Then your consciousness will have become double-arrowed."



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Conscious While Dreaming – Osho | Sat Sangha Salon

Conscious While Dreaming – Osho | Sat Sangha Salon:



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George Gurdjieff Quotes (59) Spiritual Sayings

George Gurdjieff Quotes (59) Spiritual Sayings: "
"Man such as we know him, the "man-machine," the man who cannot "do," and with whom and through whom everything "happens," cannot have a permanent and single I. His I changes as quickly as his thoughts, feelings and moods, and he makes a profound mistake in considering himself always one and the same person; in reality he is always a different person, not the one he was a moment ago."
― George Gurdjieff"



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ENTER THE SILENCE "

Transcript # 114

Introduction:

Robert : Om Shanti Shanti Shanti Om

Peace Peace. Good evening.

It is an honor to be with you once again, to see you, talk to you, say my piece and go home.

Beautiful evening. Nice breeze blowing.

ALL IS WELL. Everything is in its right place. There are no mistakes. And you are all

Divine spiritual beings, whether you like it or not (laughter).

It has come to my attention that many of you are trying to stop your thoughts, control your

thoughts. You cannot really do this. Trying to stop your thoughts, as Ramana Maharshi says,

is like a thief becoming a policeman to catch the thief. In other words, the thief that becomes

the policeman will not catch the thief, because he is the thief himself.. And so it is with our

minds.

When we use the mind to stop the thoughts, the mind will not stop the thoughts at all, because

the mind wants to go on living. Stopping the thoughts is annihilating the mind, and the mind

does not wish to be annihilated. The mind wants to live on to fill you full of nonsense,

superstitions. Therefore we do not try to stop, the thoughts.

What do we really do? We do absolutely nothing. There is really nothing you have to do to

make the thoughts cease. Always remember when you do things according to the Sadhanas

you've learned, the spiritual exercise you've practice, the meditations, the yoga. This will

make you free for a couple of moments, and then the thoughts will come back to you with

full force, knocking you over. You cannot stop the mind or control the mind with spiritual

practice.

Again you cause the thoughts to cease by doing absolutely nothing. By being your SELF.

And all the scriptures we read, unless the mind stops spinning there will be no realization, no

liberation. Only when the mind stops, the thoughts cease to be, is there liberation.

Yet we use the words "to stop the mind, to stop, the thoughts". This is sort of a misnomer.

For again you have to use the mind to stop the thoughts, and. the mind does not want to do

this. It does not wish to cease thinking. Yet by ceasing to think, you do acquire unalloyed

happiness, infinite peace, Divine Bliss. When the thoughts do stop, these verities come

forward, and you become free.

You do not have to watch the thoughts, analyze the thoughts, be the witness to the thoughts,

or observe the thoughts in any way whatsoever. All of these symptoms simply make the mind

stronger really.

Most of you have tried to stop your thoughts with various practices like these for many years.

And if you look back in retrospect you will see, it made the mind stronger. It causes the mind

to have more power. Thoughts hit you from all directions. This means we do not wish to use

any method whatsoever to stop thoughts. Yet the thoughts have to be stopped.

They have to cease. By doing absolutely nothing, the mind will begin to slow down.

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Robert Adams Enter the Silence

When you think you have to watch your thoughts, observe your thoughts, you're saying to

yourself "I'm going to observe my thoughts, I'm going to watch my thoughts", you're using

mind' energy to do this, aren't you? You're using energy to the thoughts and you'll never do it

this way. But again if you do absolutely nothing, you just sit there doing nothing, the

thoughts will get weak.

Now really, no Sage on this earth or anywhere else really stops the thoughts. As long as you

see a body, and you call that body the Sage, there will always be some sort of thinking in that

body, some sort of thought. For instance I can be sitting here and I'll say to myself "when I go

home I'm going to eat a dish of ice-cream". This is a thought. But what happens when I say it

and what happens when you say it? When I say it, when I think it, it is similar to a burned

rope. A burned rope may appear to be strong, but when you pick it up, it turns to ashes. It's

burned. There's nothing there. When you say it, it is like a real rope, not burned. You give it

energy, you give it power.

Again when the Sage thinks of something, it is like a fan that has been pulled out of the

socket. It's still turning, but there's no power. The power is dead. The power has been cut off.

In other words, the source of a Saint is dead. The source of the Sage has no power, no power

whatsoever. This is why it is said, a Sage does not think. A Sage has no thoughts.

What it really means is that the Sage's thoughts are dead. When the thoughts are dead, you

live in ABSOLUTE REALITY. You live in PURE AWARENESS. When the thoughts are

dead you live in SAT-CHIT-ANANDA, in NIRVANA.

So what do you have to do to also cease thinking, so the thoughts can become dead? You

simply do not attach yourself to the thoughts. By not attaching yourself to the thoughts, by

not reacting to the thoughts, by not responding to the thoughts, they lose their power and

begin to fade away. Yet do not give them any energy. Do not give them any power. Do not

say to yourself, I have to stop my thoughts. Do nothing like this. Just slow down, slow down.

Let the thoughts do what they may. Allow the thoughts to go their own way. Do nothing with

your thoughts. Do not think about them. Do not fight them. And above all, do not try to stop

them.

You may think this is so difficult, but it's not. It's like when you first wake up, before the

thoughts come. You're still drowsy from sleep. And when the first thoughts come to you, you

hardly pay any attention to them. That's the attitude to have.

Do not pay any attention to your thoughts whatsoever. But when you say "I am not paying

attention to my thoughts", you spoil it. You're not to utter this. You're not to say this. You're

just to become this. As you begin to let your thoughts alone, not to pay any attention to them,

not to be attached to them, you'll notice something very interesting happening to you. You

begin to notice that you're becoming very peaceful, very calm. You become happy for no

reason whatsoever. All of these dastardly things that are still going on in this world, man's

inhumanity to man, you have your own so called problems. Yet you become happy, you

become peaceful, you become blissful. This comes all by itself, because your thoughts have

slowed down.

And you have absolutely nothing to do with it. You have not slowed your thoughts down.

This is an important point to remember. You have not slowed your thoughts down, not you

whatsoever. For you are the mind, and you've not used your mind to slow down your

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Robert Adams Enter the Silence

thoughts. You have done absolutely nothing, except to ignore your thoughts. Ignore the

thoughts completely, totally, absolutely. Again, do not fight your thoughts. Ignoring your

thoughts is not fighting your thoughts. Do not try to change your thoughts. Above all do not

try to stop your thoughts.

Just enough to detach them, and ignore them. The example here is, what happens to your

friends whom you ignore. If you have a friend and the friend is talking to you, telling you

things, and you ignore your friend, what happens? The friend • will walk away. The friend

will go away and that will be the end of the friend. And he or she will no longer be your

friend. For you have ignored them totally, completely. You've not scolded them. You have

not lectured your friend. You have not been evil to your friend. You have just ignored your

friend. Your friend will back away and go away, because your friend gets no response from

you whatsoever. This is how you want to treat your thoughts, same way.

It makes no difference if the thoughts are good or bad, they're both impostors. In reality there

are no good thoughts, there are no bad thoughts. We're not trying to replace bad thoughts for

good thoughts. We're trying to LEAVE THE THOUGHTS ALONE. Not to do a thing about

them. I want to make this perfectly clear. This is the highest way to handle your thoughts.

There are so many practices. We have Vipassana meditation, we have pranayama. You have

so many different methods to stop your thoughts. All of these methods are good to an extent.

They make you sort of one pointed, but they will not stop your thoughts. This is why people

who have been practicing pranayama, breathing exercises, vipassana meditation, even Zen

meditation, and other forms of yoga meditation, having practiced for years and years and

years and years. Perhaps they have achieved a semblance of peace, but they have not become

liberated. Due to the fact that they are using methods. Whether it is a koan, or it's watching

your breath or your feelings, or whether it's changing your thoughts to something positive.

Whatever you've been doing, you're using your mind to do it. And your mind will always fool

you. It will make you believe you're getting somewhere. You're becoming something great.

But it's really the ego. It is the ego that is controlling the mind, and you are the ego. The ego

trying to control the mind!

So again, what do you do to stop the thoughts? Absolutely nothing. Now why is the word

nothing so important? You do absolutely nothing because in truth, everything is nothing. This

is the reason you do nothing to stop your thoughts.

In reality there are no thoughts. There is no one trying to stop them. There is no liberation,

there is no bondage. There is nothing. You're using the same nothing to stop your thoughts.

Do nothing. Because you are nothing. Nothing plus nothing makes nothing. Can you see why

I tell you to do nothing now? Because you're using your real nature when you do nothing.

YOU are your SELF YOU are the ABSOLUTE REALITY when you are NOTHING.

Consequently when you are doing something to stop your thoughts, you're fooling yourself.

Nothing will ever happen. Like I say, you will acquire a little peace, that's it. But by slowing

yourself down, saying nothing, hearing nothing, doing nothing, being nothing, your thoughts

will stop completely, totally absolutely. And as I mentioned before, you will feel beautiful

happiness, peace of mind, bliss, you'll be free.

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Robert Adams Enter the Silence

Practice this right now. Allow the thoughts to come whatever they are. Do absolutely

nothing. It makes no difference what the thoughts are. Let them come, no matter how much

they seem to frighten you, no matter how powerful they appear to be. Let them come.

Where do the thoughts come from to begin with? They come from nowhere. They do not

come from CONSCIOUSNESS. They do not come from TRUE AWARENESS. They do not

come from the SELF. Where do the thoughts come from? From nowhere.

They're an optical illusion. They do not exist. They are like the appearance of the sky on top

of the mountain. The sky appears to be resting on top of the mountain. But it's an optical

illusion. Thoughts do not exist whatsoever. Therefore you ask yourself, who is thinking? And

you will find out, the ego is thinking.

So here is another point. When the thoughts slow down, so does the ego. The thoughts and

the ego are synonymous. As the thoughts slow down, the ego slows down, and begins to also

disappear with the thought. When there are no thoughts, there is no ego. When there is no

ego, there is nobody left to think.

And then the question you will ask is, how do I function without thinking? As I mentioned in

the beginning, the Sage's thought is like a burned rope. They appear to be real, but they are

not. In other words, your thoughts are not real. They are false. How do you function without

thoughts? Very well, thank you.

Many of you still believe you have to have thoughts to function. You think you'll become a

vegetable. But you will be spontaneous without thoughts. You'll be motivated by the SELF.

You will know what to do, where to go, whom to speak to, whom not to speak to, much

better than you do now. Much much better.

Things will happen to you spontaneously. Everything we always talk about is very

paradoxical. And the paradox is, even though you have no thoughts, you will still think about

certain things. It has to be done. But there is absolutely no thinker alive. There is no thinker.

There is no one left to think. You just as well appear to be thinking about certain things, so

you can function.

It's similar to what we were discussing on Sunday. People always ask me: "what do you see?

Do you see the world?" Of course I see the world. If I didn't see the world, I wouldn't be able

to function. But I see the world as the SELF. In other words I see the world as images on

reality.

Like in the movies, the images are on the Screen. I am able to see the Screen and the images

at the same time. I see the reality and I see the images. So it is with the thoughts. Same thing

with the thoughts. You appear to be thinking, but you're not thinking. This is a very important

point to remember. You will think whatever you have to think about, but the thoughts will be

dead, like a burned rope. Like the fan with the plug pulled out, but the blades are still

spinning, until they stop.

Why do you want to do all this? For life passes. Pretty soon you become old. And you appear

to die. Do you want to believe this lie that you die, that you get old, that there are problems in

this world. This is all a lie. It's the mortal dream. Do not identify with the mortal dream.

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Robert Adams Enter the Silence

Know who you are once and for all. YOU are that which was never born, which will not

prevail, and can never die. YOU are That which is beyond all concepts, all reasoning, all

thoughts. YOU are That which has always existed as PURE AWARENESS. YOU are

That which is not female or male, which is neither good nor bad, which is neither right or

wrong, which just IS,BEAUTY, JOY, LOVE, HARMONY, PEACE, BLISS.

THIS IS YOUR REAL NATURE.

THIS IS WHO YOU ARE.

Why not accept this and become free right now?

It all begins by removing your thoughts. You now have an idea how to remove your thoughts.

Get rid of your thinking process. You have to do it. You now know you have absolutely

nothing to fight in this world, nothing to fear.

It makes no difference what's happening to the economy. It makes no difference if there are

earthquakes, cataclysms, hurricanes. What have YOU to do with these things? What have

these things to do with YOU? YOU are the SOURCE of all creation.

In this gap that I give you between sentences, at that time you are in Samadhi. Every time I

stop talking, you are in Samadhi. Feel your Divinity. Feel your Bliss. Feel your Love. Feel

the Truth, in Reality. Clean yourself out. Feel all the karmas, the samskaras, all the things

you've carried around with you for so many centuries flowing away from you, completely

and totally.

YOU ARE ABSOLUTELY FREE RIGHT NOW

'ABSOLUTELY FREE

ABSOLUTELY FREE

(Transcribed by Fred and Mary ) For enquiries: Robert Adams,

7210 Jordan Avenue, D30 Canoga park, Los Angeles, California, 91304, U.S.A.

© 1993 Robert Adams

October 8 1992 Page 6