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THE SUN RISES IN THE EVENING

Chapter 8: Enough of the Trips

Question 4

 

Energy Enhancement             Enlightened Texts             Zen            The Sun Rises in the Evening

 

The fourth question:
Question 4
LAST NIGHT I HAD THIS DREAM: IN THE MIDDLE OF THE NIGHT, THE SUN APPEARED, COMPLETELY OUT OF ITS PLACE. THIS FILLED ME WITH A SACRED TERROR WHICH WAS OUTSIDE OF ANY DREAM. BUT AT THE CENTRE OF THE TERROR CAME THE REMEMBRANCE OF YOU AND THE STATE YOU REPRESENT, WHICH IS BEYOND ALL FEAR, AND IT VANISHED, LEAVING ME IN AN EMPTINESS FOR SOME MOMENT. I FELT I UNDERSTOOD A LITTLE OF HOW LOVING YOU MADLY CAN ENABLE ME TO GO ANYWHERE!
Anadideva, this is a beautiful experience.
Modern researchers, particularly dream researchers, have stumbled upon a new kind of dream just recently; they call it the breakthrough dream. This is a breakthrough dream. The normal dream, the ordinary dream, and the breakthrough dream are totally different dreams. This is the difference, this is of great importance to you, to you all. If you can bring this quality to the dream, you will be able to go beyond dreaming.
A breakthrough dream is a dream in which some kind of awareness arises in you. The ordinary dream is unconscious, passive; you simply go on watching -- no awareness arises in you -- you are simply identified With the dream. You don't remember a thing, you don't remember yourself; you are not aware at all, you are lost in the dream. The ordinary dream possesses you. The breakthrough dream is different: it is not passive, it is active; it is not just possessing you, you remain in some way alert in it.
Gurdjieff used to teach his disciples about such dreaming. This is a key to work deeper into your consciousness. He used to say to his disciples 'Try to remember yourself in the dream, and the only way to do it is if you remember the whole day, only then you can remember.' So the method was that the person who was given this work had to remember continuously the whole day. Walking on the street he remembers 'This is a dream. All these shops, these people, this man passing by, this noise -- all this is a dream. This woman who looks so beautiful is a dream. This tree is a dream.' The whole day the man continues thinking 'This is dream, this is dream'; he repeats it millions of times -- 'This is dream'. Naturally, the idea that this is dream penetrates more and more into his unconscious, and soon it is transferred to the conscious. Then, one day, suddenly -- it takes three to six months of constant repeating 'This is dream, this is dream, this is dream' -- one day, suddenly, in dream, he remembers this is dream, and that very moment, a new energy has entered into dreaming, he is alert, aware.
And this is not a new method. In the East, we have used it for centuries. In fact, The whole idea that the world is maya is nothing but a philosophic statement of this technique. 'The world is maya' means the world is dream. You have to remember it: 'This is a dream, this is a dream, this is a dream'; and, then, one day, in a dream, you remember this is a dream. And then, suddenly, there is a gap between you and the dream. The dream is there, you are here, and there is a gap -- you have awakened in the dream. And the moment you awaken in the dream, the dream loses all vitality, it disappears; it starts disappearing, and great emptiness arises.
This is what has happened to you, Anadideva: you have stumbled upon a breakthrough dream.
Just the other day I was talking about four stages of consciousness: waking, dreaming, deep sleep, and TURIYA, the fourth. Ordinarily you remain in the waking, because you can't even remember in waking; your waking is almost asleep. You are only awake for the name's sake. Very rarely are you awake even when you are in a wakeful state -- very rarely. If somebody comes up suddenly with a revolver in his hand and puts the revolver on your chest, maybe for a moment you will become alert. Those moments in your whole life can be counted on fingers.
Once I was travelling with a friend and the car fell into a river. The friend was driving. When the car fell, just for a few seconds everybody in the car became alert that it was going to fall, because somehow the brake was not working, and the speed was such that on a certain turn it became absolutely clear that now... Everybody in the car became alert that it was finished. And the next moment we were all in the dry bed -- it was summer time -- and the car was upside down. The moment we came out... nobody was hurt, but everybody was transformed. The man who was driving told me 'You have been talking about awareness, awareness, awareness, and I have been listening to you for years. Now, for the first time, I felt what you mean by awareness. For a moment, just on the verge of falling, I became aware; now I know what it is. All became silent. Although death was so close all was utter bliss.'
Very rarely do you become aware. But if you start trying to become aware -- that is what VIPASSANA is: an effort to be aware, watching, watching each act that you are doing -- slowly, slowly, slowly, slowly, very slowly, you start feeling a new kind of awareness, a new kind of presence. That presence makes you a different kind of individual -- more integrated, more centred.
Just the other day I told you the story of the Buddhist monk who was invited by the prostitute to live with her for four months in the rainy season. Now, Prabuddha has asked a question, and he says the story was ugly. 'Why could the Buddhist monk not move in love-making with the prostitute? Why was he afraid?'
He was not afraid. And the story is not ugly. Maybe Prabuddha became too interested in Amrapalli and her beauty. Prabuddha must have started thinking 'If I had been there... I would not have missed! And this foolish monk... and what was wrong in it?' It is not a question of wrong or right. But the monk was so centred, the monk was so present in himself, that all that the prostitute was doing to attract him must have looked to him very juvenile, foolish, silly. What the prostitute was doing to enchant him was great from the side of the prostitute. She was an artist in that art of alluring people, of hypnotizing people. And she was a beautiful woman. It is said that she was the next most famous person in Buddha's time -- the first was Buddha and Amrapalli was the second.
But if the monk is centred and has no feeling arising in him to go into love-making, why should he go? If he has transcended, why should he go? It is not that he was resisting; if he were resisting or repressing then it would be ugly. But why should he indulge if there is no desire in him? Just because of the prostitute? Why docs the story look ugly to Prabuddha? No, he was very kind to the woman, infinitely kind, infinitely loving. But, of course, the love of a centred man is totally different from the love of an uncentred man. He was a Buddha, that's why Buddha had allowed him to go. He had arrived; all desiring had disappeared from him. Now it was just a toy.
And the story is immensely beautiful, because remaining centred, he helped the woman. He really must have loved the woman, because that is the greatest gift he could have given to her. If he had become involved, the woman would have thrown him out sooner or later. If he had become involved, the woman would have never gone to Buddha to become a disciple. This was the greatest gift that the monk could have given to the woman -- the gift of Buddha, the gift of disciplehood. He made himself absolutely available for the woman to watch, to see, in every possible way. He made his presence felt, and the woman came to know that this was something to be achieved, this was something worthwhile. All that she had been doing up to now was worthless, insignificant, non-essential. This man had essential richness -- the richness of the essence. She fell in love with the monk on a higher plane; she fell in love not only with the monk but she fell in love with SAMADHI, with enlightenment.
In fact, that was the reason for the beauty of the monk. She had not gone into love because of the monk, the monk was a vehicle, the energy was that of enlightenment, he was luminous. She had fallen in love with that luminousness. The body of the monk was just like a lamp and the luminousness inside was the flame. You don't fall in love with the lamp, you fall in love with the flame. If the monk had moved, the flame would have disappeared and the woman would have found an ordinary man -- very ordinary, nothing special about him, nothing valuable about him.
The more the monk remained centred... And when I say remained centred I am not saying he was making any effort to remain centred. He was centred; it was effortless, it was spontaneous, it was natural. If there were any effort involved, the monk himself would have been afraid to go. He was not afraid; he slept in the same room with the woman. And the woman danced naked around him, and he sat in silence and meditated there. He remained alone. The woman must have tried in every possible way -- it was a challenge, it was a great challenge to her beauty. It was humiliating in a way, insulting in a way; she must have felt hurt, her ego must have felt hurt. She tried in every way to seduce the monk but failed again and again and again. Then she must have realized that he had some other kind of beauty, he had some other kind of presence. And she became enchanted with that space; she followed him, and became a disciple of Buddha. She became enlightened soon. Amrapalli was one of the enlightened disciples of Buddha.
The monk loved the woman, that's why with great kindness and compassion he made his presence available. There is nothing ugly in it; it is absolutely beautiful. The monk was a benediction, a blessing.
But you go on moving in life, attracted by this thing and that; you are unaware. If you become aware, your attractions will start dropping, disappearing. And when you become aware in the dream, the dream disappears immediately, and there arises great silence. That silence is the third state, SUSHUPTI, deep sleep.
A breakthrough dream means that you have moved into the third -- and with a little bit of consciousness. That is a great experience, that is the first approach into the deepest layer of your being. Beyond that there is only one state more, TURIYA.
Patanjali has said that deep sleep is closest to SAMADHI; it is. If you take one step more, you are a Buddha. SAMADHI IS the centre, turiya is the centre; around that centre the first layer is of sleep, the second layer is of dreaming, the third layer is of your so-called waking. You have to go deeper and deeper. Waking is the farthest from TURIYA, dreaming is a little closer. That's why psychoanalysis goes into your dreaming. Rather than thinking about your waking experiences, psychoanalysis goes into your dreaming, because there you are more true, more honest, more simple, more natural. Yoga goes a little deeper, it goes into SUSHUPTI, deep sleep.
A breakthrough dream is a dream which takes you to SUSHUPTI. And after SUSHUPTI there is only a single step more; Zen and Tantra take you into that single step.
It was a beautiful dream, Anadideva. I will read it again.
LAST NIGHT I HAD THIS DREAM: IN THE MIDDLE OF THE NIGHT, THE SUN APPEARED, COMPLETELY OUT OF ITS PLACE. THIS FILLED ME WITH A SACRED TERROR WHICH WAS OUTSIDE OF ANY DREAM. BUT AT THE CENTRE OF THIS TERROR CAME THE REMEMBRANCE OF YOU AND THE STATE YOU REPRESENT, WHICH IS BEYOND ALL FEAR...
This is beautiful that you could remember me in your dream. Every disciple has to learn that. I have to be with you not only in your waking but in your dreaming too. And if I am there, dreaming will disappear. The very remembrance will disconnect you with the dreaming layer.
BUT AT THE CENTRE OF THIS TERROR CAME THE REMEMBRANCE OF YOU AND THE STATE YOU REPRESENT, WHICH IS BEYOND ALL FEAR, AND IT VANISHED, LEAVING ME IN AN EMPTINESS FOR SOME MOMENTS.
Those moments of emptiness are of the third state, SHUSHUPTI, deep sleep. Now, try to do it again and again. Every night when you go to sleep, go with this thought vibrating in you, pulsating in you: 'If there is a dream, I will remember.' Remember me. While you are falling asleep, go on remembering so that it soaks into your sleep. While you are changing from waking to dreaming, let it be there -- a subtle presence -- and then slowly slowly you can transform all your normal dreams into breakthrough dreams, and each dream will lead you into the third state, deep sleep. And when you can be aware in deep sleep -- even for a few moments -- you are coming closer home. Then, one day, you will be able to remember me even in that emptiness, and that very day the sky opens up, that very moment the sun really rises in the evening.
It is very symbolic that you saw the sun rising in the middle of the night; it was in the dream state. Soon it will happen if you can remember me in the deep sleep beyond which nothing can be said, but beyond which all is, God is.


 

Next: Chapter 8: Enough of the Trips, Question 5

 


Energy Enhancement             Enlightened Texts             Zen            The Sun Rises in the Evening

 

 

Chapter 8:

 

 

 

ENERGY

ENHANCEMENT MEDITATION

MEDITATION HEAD

 HOME PAGE

 

GAIN ENERGY APPRENTICE LEVEL1

THE ENERGY BLOCKAGE REMOVAL PROCESS

LEVEL2

THE KARMA CLEARING PROCESS APPRENTICE LEVEL3

MASTERY OF  RELATIONSHIPS TANTRA APPRENTICE LEVEL4

 

STUDENTS EXPERIENCES  2005 AND 2006

 

MORE STUDENTS EXPERIENCES

 - FIFTY FULL TESTIMONIALS

2003 COURSE

 
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