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...: N.A. Question 1: BELOVED OSHO, CAN YOU TALK MORE ABOUT THE RELATIONSHIP BETWEEN THE CONSCIOUS AND THE UNCONSCIOUS MIND? IT SEEMS THAT THE BRAIN HAS THE CAPACITY TO STORE AN EXPERIENCE, SAY, IN A MEMORY BANK. NOW IF THAT MEMORY ENDS UP IN THE UNCONSCIOUS, WHAT HAPPENS? IS IT THAT THE CONSCIOUS MIND REPRESSES IT AND TABS IT "CENSORED" OR DOES THE UNCONSCIOUS DO THE CENSORING? BUT DOES THE UNCONSCIOUS...

... HAVE ANY INVESTMENT IN REPRESSION? AND IF NOT, IS IT THE CONSCIOUS THAT IS CONTINUOUSLY PROVIDING THE ENERGY TO KEEP THIS MATERIAL CENSORED? AND IF SO, IS THERE A KEY TO THE UNCONSCIOUS WITHIN THE CONSCIOUS? IS THIS THE NEED TO GO TO THE SUPERCONSCIOUS BEFORE GAINING ACCESS TO THE UNCONSCIOUS? The conscious mind represses memory contents into the unconscious. The unconscious mind has no interest...

... into the basement, underneath in the darkness of the unconscious. The conscious mind uses the unconscious mind only as a basement, and because it is dark, once things are repressed there, slowly the conscious mind tends to forget them. As time passes, the conscious mind can become completely certain that it has never repressed anything. There is no way for the unconscious to release any of its repressed memory...

... contents directly. It is closed. The only way is to bring them back to the conscious mind. But if the conscious mind remains of the same opinion as before - even through psychoanalysis you can fetch a few unconscious repressions and bring them back to the conscious mind - it is not going to help much, because the mind still remains with the same idea of what is wrong and what is right. So for the moment...

... is absolutely pure and innocent. And this is a natural phenomenon, that the superconscious is more powerful than the conscious; and it is innocent, as innocent as the unconscious - with only one difference: the unconscious is dark, and the superconscious is alert, full of light. It can see things in its own light, it does not need any borrowed insights. So the only possibility to create a new psychoanalysis...

... is to bring the superconscious in. Then the conscious mind cannot do anything. The superconscious mind can relieve the conscious mind of its conditionings. It can allow the unconscious mind to release, through the conscious, all its repressed contents. And the miracle is that the moment the unconscious mind has released all its contents, it loses darkness, it is no longer unconscious. Then you have a great...

... energy which is conscious. Now three parts of your mind - unconscious, conscious and superconscious - are one. And the dominant factor will remain the superconscious. Now it is possible with this energy to penetrate into the collective unconscious. It will still be difficult, but it is possible. The easier way would be to enter first into the collective conscious with this energy. Once the collective...

... conscious opens its doors, the collective unconscious is very easy. Before the higher, the lower loses all power. As the master comes in, the servant immediately recognizes where he belongs. With the collective unconscious and the collective conscious also joining, you have a really great power of alertness, of awareness, that you have never felt before. You can directly approach the cosmic unconscious...

...; it is going to be difficult, but possible. My suggestion is, why unnecessarily go the hard way? That's why I say my way is the lazy man's way to enlightenment. When you can go more easily, without any conflict, then there is no need to create an unnecessary fight. Go first to the cosmic conscious; once you have reached there you have so much power that the cosmic unconscious will open its doors on its own...

.... The very weight of your consciousness now is so much, the very energy is so much, that the cosmic unconscious cannot remain closed. And all these levels have some kind of repressions. The collective unconscious also has repressions and they have gone deeper than the unconscious. When the conscious represses, it has the capacity to repress them to the unconscious, but the unconscious is very close; they...

... can surface in any relaxed moment. That's why in dreams they start floating up. But the unconscious can suppress them to the collective unconscious; then even in dreams you will not be able to find them. Then some special methods are needed to fill your dreams with the collective unconscious. Carl Gustav Jung has worked on those methods, and in the right direction. Ordinarily dreams won...

... sometimes. In wartime your anger, your violence, will be needed. And for your own self-protection against a society which is barbarous, anger and violence will be needed. So society cannot repress such things; it can keep them just on the surface, so they can be called back without any difficulty. But there are a few things which it represses to the collective unconscious, for example that you should...

... not make love to your mother. Every boy wants to do it, and every girl wants to make love to her father. Society represses it so deeply and makes it such a great sin even to think of it, even to dream of it... Ordinarily dreams are authentic and true, but as far as the contents of the collective unconscious are concerned, sometimes when you have a dream it changes it in a subtle way. For example you want...

... to make love to your father - even in a dream you will make love to your uncle, not to your father. That much... because the uncle looks like the father. The unconscious sometimes allows the collective unconscious... if something is forcing very hard to come up: for example, you should not make love to your own sister. Every society in the whole world has repressed it for thousands of years...

...; it is no longer in the unconscious. So psychoanalysis cannot free you of it. Even if it surfaces to the dream world, it will come with a mask: it will not be your sister, it may be your sister's friend - someone who looks like your sister, but not really your sister. And then there are the ultimate repressions which are part of the cosmic unconscious. For example, you have been told from your very birth...

... that this is the only life that you have. Only in the East - because there people have reached to the cosmic superconscious - have they found in the cosmic unconscious repressed contents about past lives. It is the deepest repression. Even if sometimes it comes into your dreams, you cannot recognize that it is from your past life. It is just a dream, like any other dream. Once in a while it happens...

... that in a certain situation the cosmic conscious is also trying to relate to you. It wants to convey the message to you that you are living in a false world with false knowledge: the reality is not that there is only one life. It is the deepest part of your mind. But it is very difficult because it has to pass the barriers of collective unconscious, of unconscious, and it will be distorted at every barrier...

...; The East has a certain contentment, because there is eternity ahead. "If I am not able to reach now, I need not be miserable; life after life will be available." To repress these things into the cosmic unconscious is to create a certain kind of tension, hurry, greed, fear. It is spiritual exploitation. But if you reach to the cosmic conscious, you are capable of reaching to the cosmic...

... unconscious, and immediately your whole being is suddenly lit with a light which is immeasurable. Kabir sings, "As if thousands of suns have arisen in me... I cannot count them, the light is so dazzling." And he is saying it exactly right. He is not the only one; many have used the same simile of a thousand suns together suddenly having arisen. We have seen mornings, but to see that morning...

... of a thousand suns arising within you is the greatest mystery. Question 2: BELOVED OSHO, THE OTHER EVENING I TRIED THE TECHNIQUE YOU SUGGESTED FOR BEING HYPNOTIZED. ALTHOUGH I BECAME MORE DEEPLY RELAXED THAN I EVER HAVE, I STILL REMAINED QUITE CONSCIOUS, SO IT SEEMS I DID NOT TAP INTO THE UNCONSCIOUS AND ANY UNCONSCIOUS MEMORIES. BUT I DID HAVE MANY IMAGES PASSING RAPIDLY THROUGH MY MIND, WHICH I DESCRIBED...

... ALOUD. IS THERE ANY POINT IN DOING THIS, OR SHOULD ONE BYPASS ANY IMAGES AND WAIT UNTIL ONE FINDS THE KNACK OF FALLING INTO THE UNCONSCIOUS? Self-hypnosis takes a little longer time, but there is no need to repeat or say the images, because that becomes a disturbance. You simply let them pass by. You just watch and go on relaxing more and more. A moment will come that all those images are gone...

..., and for a period of time that you have decided beforehand you will not be alert. In that gap you have entered into the unconscious. Coming out of the unconscious, you will feel immensely refreshed. So first don't repeat the images, so that you can enter into the unconscious. When you have become capable of entering into the unconscious for a period of time and you simply lose track of where you have been - you...

... cannot give any account of it... That time is simply not recorded by your memory, because the memory system is in the conscious mind. The unconscious has no memory system, and the unconscious has no idea of the calendar, the time, the day, the date - nothing. So first let that happen. And when you wake up, in the first moment when you feel that you are out of the unconscious, repeat three times, "...

...;Next time when I do the experiment, I will go faster into it, deeper into it." When it becomes a small thing to you, no problem at all - you just relax and go into it - then you can do the second part. After coming out of the unconscious, the first thing you have to repeat is, "Now I will remember whatever I see in the unconscious. I will not be unconscious. I will be in the unconscious...

... but a small consciousness will be with me, so I can see what is there." That will be the second part. With that second part you can start releasing, because some part of the conscious enters into the unconscious. Then there is a way for memories that are repressed to be released. Then coming out of the unconscious you will not only feel refreshed, you will feel relieved, unburdened. Those subtle...

... feelings have to be remembered. First you will only feel refreshed, as after a good night's sleep. Second you feel unburdened. Something was on your chest; it was heavy, and now it is no longer there - or is less there. Then continue in that way, and go on repeating, "I will be more and more conscious, so more and more unconscious can be released." And in the third stage you should repeat...

..., "I should be completely conscious so that the barrier between consciousness and unconsciousness is broken." When you come out of it, then you will feel not only freshness, not only unburdened, but an absolute freedom - as if you had been chained, handcuffed, and they have been removed. Self-hypnosis takes a little longer time, but it is good. You are totally your own master. But don't repeat...

... the images, because repeating them, you will not fall into unconsciousness; just let them pass. Your whole effort right now should be how to move from the conscious to the unconscious through relaxing, through being silent, through just witnessing. And everything has to be done in a very soft way - even witnessing. If you stare, that will not allow you to enter into the unconscious. Just see by the way...

... not at home. Wherever you are, you will find it is your home. Question 4: BELOVED OSHO, I HEARD YOU SAY THAT THERE IS NO WAY FOR THE CONTENTS OF THE UNCONSCIOUS MIND TO BE RELEASED DIRECTLY; FIRST THEY HAVE TO COME TO THE NOTICE OF THE CONSCIOUS MIND, WHERE THEY HAVE TO BE ACCEPTED AND EXPRESSED. WHAT IS THE MECHANISM THAT HAPPENS THEN IN THE CASE OF HYSTERICAL PARALYSIS? YOU HAVE TOLD THE STORY OF THE GIRL WHO...

... BECAME PARALYZED WITH THE SHOCK OF HER HUSBAND'S DEATH. WHEN HER HOUSE CAUGHT FIRE, LIFE RETURNED TO HER LIMBS AND SHE WAS ABLE TO RUN FROM THE HOUSE. PRESUMABLY THERE WAS SUCH A SHOCK TO HER SYSTEM THAT THE UNCONSCIOUS SIMPLY DROPPED THE UNRESOLVED PROBLEM SHE WAS REPRESSING. BUT THERE WOULD NOT HAVE BEEN ENOUGH TIME FOR THE CONSCIOUS MIND TO PROCESS IT. COULD YOU TALK TO US ABOUT THIS PLEASE...

...? It is a totally different thing. The husband died, and the shock was such that the girl became paralyzed. There is no question of unconscious here; it is all conscious. The shock was conscious, and the paralysis was conscious. The paralysis simply happened because there was no point in living; there was nowhere to go. In a way the conscious mind felt, "This is death." She loved the man so much...

... continued to beat - but that's another matter. The shock was tremendous, but it was all conscious. Repression happens only when you feel that something is not right; then you throw it into the unconscious. But for her, what she was feeling was absolutely right. To live, to desire to live, would have been wrong. So there is no repression at all in it. That's why it was so easy for her to run out when...

.... But the moment they reminded her, she immediately fell down paralyzed. But nothing has gone into the unconscious; the whole thing has remained in the conscious. Psychoanalysis cannot help her - only a new love, a new meaning, can help her. Only a new desire to live can again bring her limbs back to life. That too will be in the conscious. All that she needs is something to live for, something that can give...

... and I know I cannot open them." And count up to seven, and after seven try to open them, and you will not be able to open them. At least thirty-three percent of the people will not be able to open them. The more they try, the more they will find it is impossible: the hands are completely locked. And it is all conscious because there is no question of the unconscious. You will have to repeat the whole...

... can create paralysis. It is simply the same process: "My legs will not be able to move." You can do anything with the body - the mind has immense control over the body - but it is all conscious. There is nothing that has to do with the unconscious. You try with your fingers, and whoever succeeds just tell me! Generated by PreciseInfo ™ ...
... - while in witnessing a duality exists between subject and object. Awareness is nondoing; witnessing implies a doer. But through witnessing awareness is possible, because witnessing means that it is a conscious act; it is an act, but conscious. You can do something and be unconscious - our ordinary activity is unconscious activity - but if you become conscious in it, it becomes witnessing. So...

... from ordinary unconscious activity to awareness there is a gap that can be filled by witnessing. Witnessing is a technique, a method toward awareness. It is not awareness, but, as compared to ordinary activity, unconscious activity, it is a higher step. Something has changed: activity has become conscious, unconsciousness has been replaced by consciousness. But something more still has to be changed...

.... That is, the activity has to be replaced by inactivity. That will be the second step. It is difficult to jump from ordinary, unconscious action into awareness. It is possible but arduous, so a step in between is helpful. If one begins by witnessing conscious activity, then the jump becomes easier - the jump into awareness without any conscious object, without any conscious subject, without any conscious activity...

... at all. This doesn't mean that awareness isn't consciousness; it is pure consciousness, but no one is conscious about it. There is still a difference between consciousness and awareness. Consciousness is a quality of your mind, but it is not your total mind. Your mind can be both conscious and unconscious, but when you transcend your mind, there is no unconsciousness and no corresponding consciousness...

... of the mind, and mind, as such, is the source of all duality, of all divisions, whether they are between subject and object, activity or inactivity, consciousness or unconsciousness. Every type of duality is mental. Awareness is nondual, so awareness means the state of no mind. Then what is the relationship between consciousness and witnessing? Witnessing is a state, and consciousness is a means toward...

..., as a byproduct. The more you become conscious, the more you go into witnessing, the more you come to be a witness. So consciousness is a method to achieve witnessing. And the second step is that witnessing will become a method to achieve awareness. So these are the three steps: consciousness, witnessing, awareness. But where we exist is the lowest rank: that is, in unconscious activity. Unconscious activity...

... a state of material existence. So unawareness and unconsciousness are not both the same. Unawareness means matter. Matter is not unconscious; it is unaware. Animal existence is an unconscious existence; human existence is a mind phenomenon - ninety- nine percent unconscious and one percent conscious. This one percent consciousness means you are one percent conscious of your ninety-nine percent...

... unconsciousness. But if you become conscious of your own consciousness, then the one percent will go on increasing, and the ninety- nine percent unconsciousness will go on decreasing. If you become one hundred percent conscious, you become a witness, a sakshi. If you become a sakshi, you have come to the jumping point from where the jump into awareness becomes possible. In awareness you lose the witness...
... a prisoner - only then does growth become possible. The first thing about this sutra that I would like to say to you is: Be completely aware that you are not conscious. This is the first step towards awareness. You are not conscious at all; you live an unconscious life. Whatsoever you are doing is a robot-like thing, mechanical. For example, you are listening to me. You are listening to me but you are...

... not aware of the fact that you are listening. Now you can become aware after I have said it, but you were not previously. For a moment you can become aware that you are listening to me, but only for a moment and then you will slip again into unconsciousness. And then you will listen to me, but not as a conscious being; you will listen to me like a mechanical thing. What is the difference? If you are...

... unconscious of the speaker. If you can become conscious of both, if you can have a double-arrowed consciousness - simultaneously aware of the speaker and the listener - then you are conscious. When I say you are not conscious, I don't mean that sometimes there are not moments when you are not conscious. Sometimes there are moments, but very few. And they show only the possibility, not the actuality...

.... It is just like if you jump and then again you are on the ground. You can defy the gravitation for a single moment, and again you are under it. It is just like this. Sometimes, in particular situations, we jump out of unconsciousness. For a single moment we are out of the pull of gravitation, but not really out of it because the gravitation is working all the time and will bring you down again. But you can...

... love you jump out of your unconsciousness. Then you are not only aware of your lover or beloved: you are also aware of yourself - but only for a single moment, then again you are back. Suddenly, in some accident, in some deep, touching experience, on e becomes aware. But there are very few such moments. You can count them on your fingers. In a long life of one hundred years you can have certain...

...' suffering. A beggar meets you: you pass him unconsciously; there is no problem, it is very convenient. If you become conscious, then it is not so convenient. Then you are bound to come to realize that you have a hand in it, you are part of this ugly world. You are responsible for all that is, whether it is a Vietnam war or a Hindu-Mohammedan riot or poverty. Whatsoever is there, if you become conscious...

... sensitive to everything that goes on around him - he suffers for it. So it is convenient to exist as unconscious beings. We go on, we prolong, being sleepy. It is a deep somnambulism. We go on walking, doing things profoundly asleep. Nothing touches us; we are absolutely insensitive. Sensitivity depends on consciousness. The more conscious you are, the more sensitive; the less conscious, the less...

... is to be thrown. One has to be sensitive and vulnerable to whatsoever there is; only then can you become conscious. So the first thing to be understood is why we go on remaining unconscious. There is a reason for it; it has a rationale - because it is convenient. To live a dead life is convenient, to move like a dead corpse is convenient, because then you are not affected, you are not concerned. You have...

... of the unconscious. Mm? Try to understand this: the womb of the unconscious. To leave it is a second birth. In India we call the person who was born again "twice-born" - dwij. The Brahmins were called twice-born only because of this: that the first birth is the birth out of the womb of the mother, and the second is the birth out of the womb of your own unconscious. And unless you are born out of your...

... unconscious and become conscious, you are not a Brahmin. If you are not conscious, you are not a Brahmin. "Brahmin" means one who knows the Brahma, the Ultimate. If you are perfectly conscious, you come in contact with the Ultimate: you become a Brahmin. This second birth is out of your own unconscious. What is this unconscious? Freud has said that a man is just like an iceberg: ninety percent...

... under water and only ten percent above it - nine parts hidden under water and only one part, one tenth, above it. Man is an iceberg! Only one part is conscious, nine parts are unconscious, and that one part, one tenth, is impotent against the other nine. The greater part is unconscious; only a very small fraction is conscious. That's why you are always pulled by the unconscious, manipulated...

..., maneuvered. You may go on thinking that you are the deciding factor - you are not! The unconscious, hidden mind always decides. You fall in love. Is it your decision? Is it your conscious decision? Are you in love consciously? You say, "It happened." What does it mean: "It happened"? It means some unconscious forces within you are pulling you. You are just a puppet. That's why...

... decision. You are deceiving yourself! find out whether you have rally ever decided anything. Has anything ever been your decision? The conscious part of the mind is absolutely impotent. The unconscious is so much - nine times more. Your conscious is nothing but an instrument in the hands of the unconscious. So go on deciding whatsoever you like in the conscious. The unconscious is not a bit worried...

.... Whatsoever is to be done is to be done by the unconscious, and when it needs to do it, the conscious is just impotent. But one has to dig into oneself. This unconsciousness is your womb. You have to grow out of it, transcend it. Otherwise, you are bound to be a slave, you can never be a master; and you are bound to remain just an egg - a seed. You cannot be a tree which can flower. Then the flowering can...

... never be for you. First begin to feel what this unconscious is, where it is. This is a good start - to be conscious of the unconscious, to be conscious of one's own imprisonment, of one's being a seed. Don't deceive yourself! Don't go on thinking that you are this and that. find out what you really are. Don't create an image. Gurdjieff has reported a story. He said there was a magician who had many...

... that your working is unconscious, not conscious. Your love, your hate, your anger, your friends, your foes, they are all part of your unconscious. You are not a conscious being. You have only a very minute part of consciousness. That's why this can be understood: that you are not a conscious being. If a madman can be taught that he is mad, that means that a part of his mind is still not insane...

.... If a madman can realize that he is mad, that means a part of the mind is not yet mad. But you cannot convince any madman that he is mad. And if you can convince a madman that he is mad, it means you are wrong. He is not mad. At least a part of the mind is still sane. So if you can come to realize that you are an unconscious being, this is good news. It shows that a part is conscious - a very minute part...

..., a very small fragment. But that fragment can be used now. You can use it in two ways: either in rationalizing that you are already conscious; that's what we are doing. Or, in digging deep and realizing that we are unconscious. That minute part of consciousness, that one-tenth part of the human iceberg, can be used in two ways: one is to go on rationalizing, thinking, imagining, dreaming, that you are...

... really born into a prison, it would look like that - as if everyone is in your service. The whole prison establishment seems to be in your service if you were born into the prison. How can you think that this is a prison? To realize this, that this is a prison, is the first basic step for going out, because then something can be done. So you are unconscious. And this is not a theory - mm? - this...

... one, very ego-destroying. The earth was not the center, and man was not just below the angels - he was just a bit above the animals and nothing more, and even that "above" was not certain. Man was dethroned, deposed. He was just an animal. And then came the third revolution, that of Freud, who said you are not a conscious being - you are just in the hands of unconscious forces. So Aristotle was...

... this way. You cannot predict man. And, moreover, he is not rational, because his whole working of the mind is unconscious. He falls in love, he fights, he goes to war, he goes on accumulating money, he goes on being worried without any rationality in it. He is the most mad animal. Only one thing is certain about him which is exceptional, and that is that he believes certain things about himself which...

... are not. That is the only exceptional thing about man. Animals are down to earth. They don't have any fictions; they are what they are. Man is a dreaming animal; he can dream, and he can believe in his dreams. He can auto-hypnotize himself, and he can be convinced that whatsoever he is imagining is true. So now it is not simply a religious matter to say that man is unconscious. It is now founded...

... persons, because then different dimensions become clear and then you can really understand what they are saying. Buddha says that only awareness can make you a man; otherwise you are just an animal. The very word "Buddha" means the "Awakened One". That was not his name. His name was Gautam siddharth, but Gautam Siddharth was an unconscious being. When Gautam Siddharth became...

.... "Jin" means "the conqueror". Mahavir said, "I was asleep. Then I was a slave of the unconscious. Now I have become a conqueror, a Jin, because now there is no unconscious to enslave me." All the sutras of Patanjali are just a technology, techniques, to produce more consciousness. The whole of yoga is concerned with how to produce more consciousness in man. For the East...

... this has been a long-standing fact, a recognized fact, that man is asleep. But now Western science recognizes the fact also. So what to do? If man is unconscious? How to make him conscious? How to make him awake? The first thing is to recognize the fact of unconsciousness in yourself. It is not difficult to recognize that man is unconscious. That is not difficult, because then you are not included...

.... Then "man" is unconscious, not you. But when I say "man is unconscious", I mean you, not humanity. There exists no humanity, only man - man A, man B, man C. There exists no humanity - only individuals. "Humanity" is just a collective name. you are unconscious. Listen to this fact with a double-arrowed consciousness. I repeat: you are unconscious! Don't rationalize it and don...

...'t deceive yourself. Whatsoever you are doing, remember that this is the unconscious working. Suddenly you have become sexual; remember, this is the unconscious. Now the unconscious is forcing you towards certain acts. don't fight because the fight is also unconscious. Because the society has said, "Sex is bad, evil, sin," that has gone deep into the unconscious. So the unconscious has two parts...

...: one is biological; another is sociological. Instincts are there and social taboos. The society has put many things into your unconscious. They call it "conscience". Certain things are "bad"; certain things are "good". They have forced them into your unconscious. That's why, if you teach any morality to a child before seven years of age, only then can your teaching succeed. After...

... seven years of age you cannot succeed. That's why every religion is much concerned with children, and every religion has an establishment. Through parents, through family, they condition the mind - when the mind is totally unconscious. Not even a single part is conscious, so there is no resistance. Whatsoever you say to the child, it goes deep into the unconscious. There is no resistance. Once a child...

... is grown, then it is difficult to penetrate into the unconscious. So whatsoever one learns in the first seven years becomes the background. Then whatsoever you do in your life, even if you go against the society which has trained you and given you your conscience, you will not really be able to go against it. Even in going against it, you will follow the instructions put into the unconscious. Even...

... and think. One part is biological, hereditary; another is sociological. There is sex: become aware that the unconscious instinct is forcing your body mechanism towards a particular object, towards a particular act. But don't fight it because that fight is again, from the sociological part of the unconscious which says that sex is sin. Be aware of both, be conscious of both: there is sex...

... inside. If you can remain with the fact without dong anything, you will feel that your consciousness is growing and penetrating the dark realm of the unconscious. Anger has come to you: don't do anything for or against it. Don't indulge in it, don't suppress it - meditate on it. Close your eyes and meditate on the fact of anger. when I say meditate, many things have to be understood. Don't judge. Don...

... is growing - you are penetrating into the unconscious. Your light of the conscious is going deep into darkness. And the more you penetrate into the darkness of the unconscious, the more conscious you are. This is a long effort, arduous; arduous because it will create very deep inconvenience. You will feel very uneasy. Try, and you will come to know. You can do two things. either you can act out your anger...

... - it is easy, you are relieved. whatsoever the consequence may be, for the moment you are relieved; you are relieved of an inner unconscious tension. Or you can fight with your anger. If you fight with it, then again you are relieved because in fighting anger the same energy is being used which is used in being angry. Remember this, that one who is fighting with his anger is really changing only the object...

..., and there will be a deep satisfaction. The so-called satisfaction seen on so-called saints' faces is nothing but a deep satisfaction from fighting and winning. And really, it is more cunning, because to fight with someone is to create a long series of consequences. If you become both, if you divide yourself in two - the good one who never becomes angry, and the bad one, the unconscious one, who gets angry - if you...

... be. That's why we divide ourselves into two: the bad one and the good one. You have two parts within you. Remember, the bad one is the unconscious and the good one is the conscious. And once you take your unconscious as the enemy, you can never change and transform it. Then there can be no mutation - because the unconscious is not the enemy. That is your energy, your source, your biological source of energy...

... is to recognize and realize that you are unconscious. The second thing is that whenever the conscious begins to manipulate you, be aware, and remain aware and alert. A very simple, passive alertness is needed. If you are alert, two things happen: the energy that was going to be used as indulgence or as suppression will become part of your alertness. Your alertness will be strengthened through that energy...

.... That energy will move to your alertness; you will become more alert. That energy will become a fuel to your consciousness. You will be more conscious, and for the first time the unconscious will not be able to force you. For the first time unconsciousness will be incapable of manipulating you. And once you know the feeling of this freedom, that the unconscious cannot manipulate you - without any fight...

..., without any struggle, without any conflict - then your consciousness has become stronger. And, by and by, the filed of consciousness will grow and the field of unconsciousness will shrink. your human iceberg will have gained one part more: you will be two parts conscious, eight parts unconscious. This is a long journey, and by and by you will become three parts conscious, seven parts unconscious. As you...

... gain more it is just like reclaiming land from the ocean. The unconscious is a vast ocean; you have to reclaim land inch by inch. But the moment you reclaim land, the ocean shrinks back. A day comes, just like it came to a Buddha or to a Jesus, when you are conscious all the ten parts and the unconscious has disappeared. You are just light inside and no darkness. This is the flowering...

... will grow in consciousness. But to grow in compassion is very difficult - because you can again deceive. So the only right path is to grow in consciousness, then compassion comes as a shadow. Otherwise you can deceive and your compassion can just be a facade, a deception. Your compassion can again be an unconscious act. Then it is sentimental, emotional - not existential. Then you can weep, you can...

... sympathize and you can serve. But this is going to be again an unconscious thing. The surest and most certain path is to grow in consciousness. This sutra says, "What are the flowers for the worship? - to be filled with consciousness." And when you have flowered into consciousness, only then can you be accepted. Then and only then do you enter the temple of the divine - not with flowers...

... - the one-thousand- petalled lotus on the seventh chakra in your head. That seventh chakra is the last stage, the peak, the Everest of consciousness. The first chakra is muladhar - the sex center, and the last chakra is sahasrar. Sex is the most unconscious thing in you, and the sahasrar is the most conscious. These are the two poles. We live around the sex center, move around it. Whatsoever we do is related...

.... One person can go on accumulating wealth for his whole life, and he may completely forget for what he is doing it. But every power search is for sex. We move around the center of sex, we are bound to because unless we grow in consciousness we cannot go beyond it. That is the most unconscious-rooted center, the lowest, and for that reason the deepest and the most unconscious. The higher you move...

... with the first. If you have taken the first step, half the journey is completed. The first is the most difficult. To recognize that you are unconscious is very ego-destroying; it is very shattering, shocking. But if one is ready to take this shock and welcome it, the last step is not very far. Really, Krishnamurti has said that the first step is the last. Mm? It is in a way, because one who takes the first...

... it you will become simple, if you recognize it you will become childlike - then there is much possibility, then much opens. And then the second step: be conscious. Whatsoever happens in the inner mind, be conscious about it. Don't act! Don't be in a hurry to act. Remain with the fact - alert. And see that this alertness works miraculously. It is a miracle. Observe the unconscious, and there is a sudden...
... no technique is needed. His master would say, "Just look. Be aware. Be alert." And that would do. The second question: Question 2: HOW TO DIFFERENTIATE BETWEEN THE DICTATES OF THE UNCONSCIOUS MIND AND THAT OF THE INNER GUIDE? HOW CAN ONE RECOGNIZE THAT THE INNER GUIDE HAS COME INTO FUNCTION? The first thing: because of Freud, much misunderstanding has arisen around the word "unconscious"...

...;. Freud completely misunderstood it, misinterpreted it. And he has become the very basis of modern knowledge about mind. To Freud, unconscious meant simply the repressed conscious, the suppressed part of the conscious. So all that is evil and bad, immoral, has been suppressed. Because the society cannot allow it, it has to be suppressed within. For Freud, that repressed part is the unconscious...

... - but not for mystics. Freud is not a mystic; he has not entered his own unconscious. He has been simply observing cases of patients: ill people, abnormal people, mad, insane, pathological. He has been studying the pathological mind, and through the study of the pathological mind - and that, too, from without - he concluded that just underneath the conscious there is an unconscious mind. That unconscious mind carries...

... knowledge and wisdom, may use them. They may prove geniuses; they may prove very talented people. They are. But they have such a force in them that they cannot repress themselves. And society will not allow them to move because they are wild. Freud came to the conclusion that civilization needs the unconscious, the repressed part. But really, for Tantra and yoga this unconscious is not the unconscious...

..., it is just between the conscious and the unconscious, a small boundary. It is subconscious. The conscious has forced something down, but the conscious knows about it. It is not really unconscious, you know about it. You may not want to recognize it, you may not want to be attentive to it, because you are afraid that if you give it attention it will come up. You have forced it into darkness but you are...

... conscious bout it. The Freudian unconscious is not really unconscious, it is only subconscious. It is not dark night, it is in the light, you can see it. Tantra talks about the real unconscious which is not suppressed by you but which is your deepest being. And your conscious is just one part of it which has come into light, the one-tenth part which has seen the light, which has become conscious. Nine...

... parts, nine-tenths, are just hidden underneath. That unconscious is really your source of life-energy, of being. Your conscious mind is one-tenth of the whole mind and this conscious mind has created its own center: that center is the ego. This center is false because it doesn't belong to the whole mind, it is not the center of the whole mind. It is just a center of the conscious part, a fragment...

.... The fragment has created its own center and that center goes on pretending it is the center of the whole being. No, your total mind has a center: that center is called the guide. That center is in the unconscious and it will be revealed only when five fragments, or half of the mind, come into light. Then the center which is the guide will be revealed. It is hidden in the unconscious. So you need...

... not be afraid of the unconscious; it is the Freudian unconscious you are afraid of. It is something to be afraid of. But this Freudian unconscious can be thrown out in catharsis. Hence my great insistence on catharsis. This Freudian unconscious can be thrown out in catharsis: whatsoever you wanted to do and you have not done, do it, meditatively. Don't do it to anyone because that will create a chain...

... of events - and you will not be in control. Just do it in a vacuum. If you are angry, do it in a vacuum. If you feel sexuality, throw it into the sky. If you feel anything, just allow it to move from your inwards outwards. Express it. A meditative catharsis will relieve you of the Freudian unconscious. With the technique that I am teaching - if it is followed - the Freudian unconscious will simply...

... disappear. And only when this Freudian unconscious disappears can you penetrate the real unconscious. It is just in-between, between the conscious and the unconscious. You just go on throwing your rubbish things into a room and you close it; you go on accumulating a junkyard - Freudian unconscious is just a junkyard. Don't throw it in - I say, throw it out. When it moves in, you will become pathological...

..., you can go insane. When it moves out you will become fresh, young, unburdened. For this age, catharsis is a must. No one can reach the inner guide without catharsis. And once you are in deep catharsis you need not be afraid. Then the real unconscious will start revealing itself; then it will penetrate into your conscious, and then for the first time you will become aware of your vast territory. You...

... are not such a small fragment, you have a very vast being, and this vast being has a center - that center is the inner guide. How to differentiate between the unconscious and the inner guide? How to differentiate between the Freudian unconscious and the inner guide? It will be difficult if you don't go through catharsis. But you can feel a difference by and by because the Freudian unconscious...

... is just a repressed thing. If something appears in you with a violent force, know well that this violent force is coming because you have repressed it in the first place. If something simply appears in you without any violence, just bubbles up silently, easily, without any sounds, even soundlessly, then know that this is the real unconscious. From the guide something is coming to you. But you...

... will become proficient only when you go through catharsis. Then you will know what is happening. Whenever anything comes from the Freudian unconscious you will feel disturbed, it will make you uneasy, uncomfortable; and whenever something comes from the guide you will feel such serenity, you will feel so happy, so at ease, so at home, that you cannot imagine it. You will simply feel that this is the thing...

.... Your total being is in harmony with it, there is no resistance. You know this is the right, this is the good, this is the truth - and nobody can convince you otherwise. With the Freudian unconscious you can never be serene, you can never be still and calm; you will be disturbed. It is a sort of disease that has come up - and there will be a fight with it. So it is better if you pass through deep...

... catharsis, then the Freudian unconscious will become silent, by and by. And just as bubbles come up from a riverbed, come up to the very surface of the water, you will feel bubbles coming up from the very bed of your being. They will come to your conscious mind. But their very coming will give you a deep tranquility - a feeling that nothing can be more right than this. But before it happens you have...

... to unburden yourself of the Freudian unconscious. And that can happen only if you are in a let-go, because the innermost being is so nonviolent that it will not assert itself. The Freudian unconscious will want to assert itself; every moment it is trying to assert itself and you are pushing it back. This is the difference. It wants to assert itself, it wants to become active, it wants to lead you somewhere...

..., it wants to manipulate you - and you are resisting it, fighting it. The real unconscious, the guide, is not assertive. If you allow it, if you invite it, prayerfully, it will come to you just like an invited guest. You have to be in a let-go. Only then will it come. When it feels you are ready, when it feels it will not be denied, rejected, when it feels it will be welcomed, then it will come to you. So...

..., you have to do two things: catharsis for the Freudian unconscious, and training in let-go and surrender for the real guide, the real unconscious. These two things done, you will know the difference. The difference really cannot be taught to you - you will know it. When it happens, you will know it. How do you know the difference between when there is pain in your body and when the whole body feels...

... a well-being? When the whole body is filled with well-being and when your head has a headache, how do you feel what the difference is? You simply know it. You cannot define it, you simply know it: you know what a headache is and you know what well-being is. The real guide will always give you a feeling of well-being, and the Freudian unconscious will always give you a feeling of headache...

.... It is a turmoil, it is an inner conflict, it is anguish, it is pain suppressed. So whenever it comes you will feel painful all over. Because of this Freudian unconscious, many things have become painful which are not naturally painful For example, sex. Because society has repressed sex, it has become painful. One of the most blissful things in natural life is sex. But it has become painful. If you move into sex...

... you will feel frustrated, you will feel guilty, at the end you will feel weakened. And you will decide never to have sex again. This is not because of natural sex, this is because of the unconscious. Sex has become painful. It has been so repressed that it has become ugly and painful Otherwise it is one of the most natural ecstasies. If a child is never taught that sex is bad and a sin he will enjoy...

... it, and every time he will feel a deep well-being flowing all over the body. Men feel more well-being than women - because women are repressed more. No one requires that a boy should be a virgin but everyone requires, even the boy himself, that the girl he is going to marry should be a virgin. Even playboys require that the girl should be a virgin. Women's unconscious has been repressed ore than men...

... that they are fed up with sex and their husbands are forcing them again and again to have sex. They don't like it, they are disgusted. And why are the husbands not so disgusted? Why are the women disgusted? The reason is that they have a greater repressed unconscious about sex than men. Sex will become painful. If you have suppressed it, it is a headache. Anything can become a headache - just suppress...

... it, that is the trick. It will become a suffering. And anything can become blissful - just express it, don't suppress it. This Freudian unconscious is all that you know right now. You don't know about the real unconscious, the Tantra unconscious - that's why you are afraid. And afraid, you cannot let go. Afraid, you cannot lose control. You know that if you lose control, immediately the suppressed instincts will take...

... - this body is a bag of sins. You are carrying a burden. When the unconscious is released you will feel suddenly that you are accepted, you are not bad. Nothing is bad. The whole of life becomes deep down a blessing. You feel blessed. And the moment you feel blessed, all others around you become blessed; you can bless them, you can feel happy. Because you feel condemned, you feel bad about yourself...

... conditioned by them. When the unconscious flows in you, a subtle well-being will come. You will feel good: everything is good, and everything is Divine. Your body comes from the Divine, your blood also, your urine also. Everything is Divine. When the unconscious flows in you, everything is Divine, everything becomes spiritual. Nothing is bd, nothing is condemned. This will be the feeling, and then you...

... the unconscious starts flowing into your conscious, the second thing will be that you will become less world-oriented, less intellectual, more total. Then if you are happy you will not just simply say that you are happy - you will dance. Just saying, "I am happy," is pale, meaningless. I see people who say, "I am happy" - but just look at their faces! I know people who say, "I love you...

...," but their body is not expressing anything. Words are dead but we have substituted them for life. When the unconscious flows in you, this will be the difference: you will live with your total being. When you feel happy, you will dance. Then you will not simply say, "I am happy"-you will be happy: that's the difference. You will not say, "I am happy" - there is no need to say...
...? There is no remembrance that is not of the mind, but you don't know the whole mind. When you are trying to remember, you are using only the conscious mind, and the conscious mind can go only up to the age of four. But below the conscious is the unconscious mind. Sometimes in your dreams you go deeper than the conscious mind can ever lead you. Many of your dreams are memories of your past lives, but you have no way...

... don't hear anybody else except the person who has hypnotized you. He can talk to you, you can answer him, yet you will remain fast asleep, you will not come to the conscious mind. So only in hypnosis can your unconscious be communicated with, asked questions. This can be repeated again and again, and if the same fact comes up without exception, the same memory comes up, the same story comes up...

..., then certainly it is not imagination. Another thing... Through hypnosis the other person can reach you, but not through your conscious mind -- because in whatever the conscious mind does there is an effort and tension, and that prevents the unconscious mind from surfacing. The conscious mind has to be completely relaxed so the unconscious can surface. In hypnosis it is better to begin with someone else...

.... And it is such a simple method that anyone can do it -- it does not need any expertise. I will tell you about the method, how you can help each other. When you have become a good medium, so that you can slip very easily into the unconscious, then finally the unconscious can be told that you are able to reach your past lives. It can be given a certain symbol to avoid the conscious mind completely. For example, it can...

... not doing anything. But once you have been able to go into deeper layers of your past life or past lives, the other person can tell the unconscious, "This is your mantra: one, two, three. And whenever I say it, you will fall into an unconscious state." But remember to tell the conscious to wake you; otherwise, who will wake you out of unconsciousness? It can become a coma. The unconscious mind...

... is nine times bigger than the conscious; it has tremendous treasures, all the memories of your past. And below the unconscious there is the collective unconscious. One can descend into the collective unconscious also -- at first with somebody's help. That used to be the work of a mystery school -- that the master will take you slowly towards the unconscious and the collective unconscious. In your...

... collective unconscious you have memories of your past lives as animals, as birds. Below the collective unconscious is the cosmic unconscious. Slowly, slowly one can go deeper and deeper, and the cosmic unconscious has memories of your being trees, rosebushes, stones. So mind is not only that which you know; there is much to be discovered in your own mind. It is yours, it is there -- but not easily...

... available. There are reasons why it is not easily available. Nature makes barriers, because it would confuse you if there were no barriers between the conscious, and the unconscious, and the collective unconscious, and the cosmic unconscious. Even this small mind -- the conscious mind -- is so confusing, so disturbing. If you knew all that you have lived for millennia, from the very beginning, naturally...

... you would get in such a mess, in such a madness. For example, you love a woman. She may have been your mother in a past life, and if you remember it then you will be in trouble. But she may have been, in your collective unconscious, your murderer; then things become even more complicated. And those realities are as authentic as the realities of your life. You will get mixed up: how are you going...

... exception -- whenever you cross the border of the collective unconscious mind, you pass from the body of a cow, not from the body of a monkey. It is not a question of hypotheses. With Darwin it is only hypothetical, just a conjecture, and now he is being refuted, even by scientists. Now there are not many Darwinians; they are out of date. The latest research into evolution does not help Darwin and his...

... lines -- looking into the unconscious of man -- and they all found the same results. To call the cow mother... the whole world laughs at it, but I don't think anybody understands why Hindus call the cow mother. If they are right -- the cow has the qualities of a mother, and it is far better to be connected with the cows than with the monkeys. So don't try to remember. It is not a question...

... -- and keep your eyes focused on the light. And it is easy to recognize when you have come to the point where you are on the border of conscious and unconscious: your face changes; it starts looking sleepy, it loses the quality of awakening, and at that moment the master says, "Sleep is coming... deep sleep is coming... you are falling into a sleep which you have never fallen into before."...

..., and I will count up to seven. With each number you will be going deeper." And he starts counting, "One..." and goes on repeating, "the sleep is becoming deeper. Two... the sleep is becoming deeper. Three..." And at seven he stops it. At seven he says, "You have fallen into deep unconsciousness. Now you will be available only to me; you will not hear anything else, anybody else. Now...

... the only communication with the world is through me; you will be able to hear me, you will be able to answer me..." And the beauty of the unconscious is that it never lies, because it has never been part of civilization. It has never been educated, it has never been turned into a hypocrite; it is very simple, very innocent. It simply says whatsoever is the case. Then for a few seconds the master...

... unconscious. Now the master needs to put you in an even deeper unconsciousness, and that can be done in your unconscious state. The first thing was done when you were conscious; it brought you to the unconscious. The second step has to be done in the same way: "I will repeat seven times that you are falling deeper into the collective unconscious, and you will start falling." Giving a little rest...

... it is unconscious, collective unconscious and cosmic unconscious; above it is superconscious, super- superconscious, and cosmic conscious. Our mind has seven worlds. To know the past, to know our background, is to know the whole history of consciousness and its evolution until this moment. But that makes it clear that this is not the last stage -- it cannot be. If there is so much behind you, there must...

... be something ahead of you. So what Western psychology goes on doing is only working with one thing: unconsciousness, the first lower rung of the ladder. Eastern psychology has worked on all the seven. As you move from the conscious mind, hypnosis is the method. And hypnosis is not yet recognized by the scientists because they have not even tried it. It is very strange. Perhaps the reason is that science...
... happened because man has paid too much attention to the conscious mind. Mind has three dimensions. Just as matter has three dimensions, mind also has three dimensions. Only one dimension is conscious, another dimension is unconscious, and still another dimension is there which is superconscious. These three dimensions are of the mind - just like the matter, because deep down mind is also matter. Or, you...

... can say it otherwise, that matter is also mind. It has to be so, because only one exists. Mind is subtle matter; matter is gross mind. But ordinarily man lives only in one dimension, the conscious. Sleep belongs to the unconscious; dreaming belongs to the unconscious. Meditation, ecstasy, belong to the superconscious, just like waking and thinking belong to the conscious. So, we have to go slowly...

... become a small cloud and hovers in the sky. It is difficult to reach to the unconscious; it is almost impossible to reach to that cloud - of course, part of the same iceberg, but evaporated. That's why meditation is so difficult, samadhi so arduous. It takes one's total energy. It demands one's total devotion. Only then does the vertical movement into the cloud-like phenomenon of the superconscious...

..., right or wrong, no. No valuation - you simply listen in deep love, as if the mind has passed, and the heart listens and beats with joy. Then the unconscious is listening. Then whatsoever I say will go very deep to your roots. But the third possibility is also there, that you can listen through the superconscious. Then even love is a disturbance - very subtle, but even love is a disturbance...

.... Another dimension starts working, the unconscious. Then you cannot think, but you can dream. And the whole night there are almost eight cycles of dreaming continuously. Only for a few moments you are not dreaming, otherwise you are dreaming. Patanjali says: ALSO, MEDITATE ON KNOWLEDGE THAT COMES DURING SLEEP You simply fall into sleep as if it is a sort of absence. It is not - it has its own presence...

... to the unconscious, which is nine times bigger and greater and powerful. And if you compare it with the superconscious, comparison is not possible, because superconscious is infinite, superconscious is omnipotent, omnipresent, omniscient. Superconscious is what God is. Even compared to the unconscious, the conscious is very small. It gets tired, it needs rest to be recharged. The conscious goes off; tremendous...

... if I raise my hand to make a gesture to you, I am making it in full consciousness. It can be made in a robot-like way, mechanical; you are not aware of what is happening in the hand. In fact, you have not moved it at all; it has moved on its own, it is unconscious. That's why it is so difficult to penetrate your own sleep. But if one tries... The first effort to be made is: while you are awake be more...

... watch. By and by, thoughts are disappearing. You watch the gaps. By and by, the world is very, very distant. You are moving into the basement of your being, the unconscious. If you can fall down asleep with awareness, only then the continuity will be there in the night. That is what Patanjali means, "Meditate on the knowledge that sleep brings." And much knowledge sleep can bring because...

... the two, and in that gap you will have your first glimpse of the superconscious. When the conscious mind changes into unconscious, just for a very minute part of a moment, you will be able to see the superconscious. But that is a later chapter in the story; I mention just by the way. First, you will become conscious of the unconscious, and that will bring tremendous change in your life. When you start...

... in it.' " This is how the conscious mind has been trying to dominate your whole being, because meaning belongs to conscious mind. The unconscious knows no meaning. It knows hunger, it knows thirst, it knows needs; it knows no meaning. In fact, life has no meaning. If you ask, you are asking for suicide. Life has no meaning; it simply exists, and exists so beautifully without meaning that there is no need...

... to be in love and there is a time to move beyond it. There is a time to be related and enjoy the relationship, and there is a time to be alone and to enjoy the beauty of being alone. And everything is beautiful." But one should look to the need, not to the meaning. Meaning is of the conscious mind, need is of the unconscious, and that's how the second type of dream comes into existence: you go on cutting...

... your needs, then the mind fulfills them in dream. You may not get married because you have read great books and you are poisoned by thinkers, and they have molded your mind in certain patterns. And you are no more open to existence itself; philosophies have blinded you. Then you will start cutting your needs. Then those needs will bubble up, surface in the dream, because the unconscious knows...

... no philosophies; the unconscious knows no meaning, no purpose. The unconscious knows only one thing: what is needed for your being to become fulfilled. Then the unconscious forces its own dreaming. This is the second type of dream; very meaningful to understand it and meditate on it. Because the unconscious is trying to communicate to you that "Don't be a fool! You will suffer for it. And don't starve your...

... being. Don't be suicidal, and don't go on committing a slow suicide by killing your needs." Remember: desires are of the conscious mind, need of the unconscious. And the distinction is very very meaningful, very significant to be understood. Desires are of the conscious mind. The unconscious knows no desires, the unconscious is not worried about desires. What is a desire? A desire comes out of your...

... thinking, training, conditioning. You would like to be the president of the country; the unconscious does not bother about it. The unconscious is not interested in being the president of the country, the unconscious is interested only how to be a fulfilled organic unity. But the conscious mind says, "Become a president, and if in becoming the president you have to sacrifice your woman...

..., then sacrifice. If you have to sacrifice your body - sacrifice. If you have to sacrifice rest - sacrifice. First become the president of the country." Or gather too much wealth; that is of the conscious mind. The unconscious knows no wealth. The unconscious knows only the natural. It is untouched by the society. It is like animals or the birds, or like the trees. The unconscious has not been conditioned...

... - having nothing, and so happy? - and you having so many things and so miserable? Even animals surpass you in their beauty, in their bliss. What is happening? The animals don't have a conscious mind to control and manipulate the unconscious; they remain undivided. Second type of dream has much to reveal to you. With the second type you start changing your consciousness, you start changing your behavior...

..., you start changing your life pattern. Listen to your needs, whatsoever unconscious is saying. Always remember: unconscious is right, because it has the wisdom of the ages. Millions of lives you have existed. The conscious belongs to this life; it has been trained in the schools and the universities, and the family and this society in which you are born, coincidentally born. But the unconscious...

... carries all the experiences of all your lives. It carries the experience when you were a rock, it carries the experience when you were a tree, it carries the experience when you were animals - it carries all, the whole past. Unconscious is tremendously wise and conscious is tremendously foolish - has to be so because conscious is just of this life, very small, with no experience; it is very childish...

.... Unconscious is eternal wisdom. Listen to it. Now the whole psychoanalysis in the West is doing only this and nothing else: listening to the second type of dreaming and changing your life pattern accordingly. And psychoanalysis has helped many people. It has its own limitations, but it has helped because at least this part, listening to the second type of dreaming, makes your life more relaxed, less tense...

.... Then there is a third type of dream. This third type of dream is a communication from the superconscious. The second type of dream is a communication from the unconscious. The third type of dream is very rare, because we have lost all contact with the superconscious. But still it comes because the superconscious is yours. Maybe it has become a cloud and moved into the sky, evaporated, maybe the distance is very far...

..., but the Master will be nothing more than a teacher. With the unconscious you can find a Master, but the Master will not be more than a lover - you will fall in love with a certain personality, with a certain type. But only the superconscious can lead you to the right Master. Then he is not a teacher; you are not infatuated with what he says, you are not infatuated with what he is. Rather, on the contrary, you...

... dream, this mind was not a witness at all. So how this mind can say anything? - he has simply heard a rumor. As if you are asleep and two persons are talking, and you just - in your sleep, because they are talking so loudly - hear some words from here and there and just a hodge-podge impression is left. This is happening: while the unconscious creates dreams and tremendous activity goes...

... in, the conscious is asleep and just hears the rumor, and in the morning says, "It is all false. It was just a dream." Right now, whenever you dream you feel it is absolutely real. Even absurd things look real, illogical things look real, because the unconscious knows no logic. You are walking on a road in a dream, a horse you see coming, and suddenly the horse is no more horse, the horse has become...

... your wife. And nothing happens to your mind, that "How it can be possible? The horse has so suddenly become my wife?" No problem arises, no doubt arises. The unconscious knows no doubt. Even such an absurd phenomenon is believed; you are convinced of the reality. Just the opposite happens when you become aware of the dreams and you feel they are really dreams - nothing is real, just mind...

... master of all. Meditation is the door to the infinite power. Meditation is the door to the superconscious. Conscious you are: move into the depths of the unconscious. It is going into the basement of your being. Gather more and more awareness so you can move into sleep, into dream. Start by gathering awareness in your waking hours; that will help you to move into the unconscious. Then gather more...

... awareness into the unconscious; that will help you to move into the superconscious. Energy will be needed. Your energy right now is just like a flicker - not enough. Create more energy through awareness. It is just like you heat water, or you heat ice. If you heat ice it melts. On a certain degree of heat it becomes water. Then you have to heat it more if you want it to evaporate. Then go on heating...

... consciousness. That will help you to move into the unconscious. Then become more and more conscious into the unconscious. More effort will be needed, more energy will be created. Then suddenly one day you will find you are moving upwards; you have become weightless. Now the gravitation doesn't affect you. You are becoming superconscious. Superconscious has all power: it is omnipotent, it is omniscient...
... to grow in the inner being and not allowing their expression; it is forcibly bringing up and expressing what is not really there. But where will what we suppress go? Will we be free of it? How can we achieve freedom by suppression? The suppressed feelings will continue to be there within us, but they will now have to find deeper, darker and more unconscious recesses in which to live. They will enter...

... still deeper regions. They will hide themselves where even our awareness of suppression will not be able to locate them. But the roots that have gone deep will continue to sprout, the branches will blossom and bear fruit, and then there will be such a conflict between our conscious and unconscious minds that the ultimate result will be madness. Madness is the natural outcome of a civilization based...

... to unconscious instincts. This too is impossible because what has become conscious in man cannot become unconscious again. We seek this very unconsciousness when we get drunk. The search for intoxicants is an indication of our desire to become animals. Only when he is thoroughly drunk and unconscious is man in conformity with nature, with the animal. But this is tantamount to death. This is serious...

... of real life and of knowledge. It bears the fruit of good conduct and it eliminates the animal in man; it does not suppress unconscious passions but frees man from their grip; it does not lead to the pretense of good conduct but to real living. It is not merely assuming a mask or any outward behavior, it is the transformation of the inner being. It is not social but personal satisfaction. It does...

... of the roots of passion. They cannot bear the light. Evil cannot bear knowledge. When Socrates said, "Knowledge is virtue," he most likely meant to convey this very thing. I too say the very same thing: knowledge is virtue; ignorance is evil. Light is morality; darkness, immorality. Observation, the constant observation of oneself, of the mind's unconscious tendencies, awakens the consciousness...

... and allows it to penetrate into the unconscious mind. The unconscious enters the conscious through the door of stupor, ignorance, intoxication and carelessness, and is able to dominate it. We have seen that animalistic tendencies develop out of attachment. Anger and lust grab hold of us only when we are unconscious and then we look for intoxicants to help satisfy our animal instincts. Consciousness enters...

... the unconscious mind through the overcoming of stupor, through vigilance, watchfulness and awareness, and it establishes its authority there. To the degree watchfulness and awareness grow in us and to the degree right-mindfulness and observation of our tendencies, acts, passions and desires develop in us, it is to that same extent that consciousness fills us. And those drives and outbursts of passion, those...

... blind, unconscious impulses disappear because they can only exist in a condition of sleep, insensibility and delusion. They cannot exist in a state of consciousness. Bear in mind that nobody has ever done anything wrong while in his right senses, while conscious. All sin is born out of attachment. it is attachment itself. To my mind, attachment alone is sinful. Observation banishes attachment...

... of the unconscious by the conscious. As soon as thinking comes in, one begins to make a distinction between good and evil, and suppression starts in a subtle way. The unconscious then closes its doors and the knowledge of its mysteries is hidden from us. The unconscious reveals its secrets not to thought but to observation, because in the absence of suppression the impulses and tendencies of the unconscious rise...

... up naturally, spontaneously, in their total nakedness and reality, and it is then no longer necessary to hide those impulses, tendencies and passions. The unconscious stands before us in its nakedness, completely uncovered. And what terror it causes! How frightened a man is when he sees the naked form that resides deep in his own self! He feels like closing his eyes to it. He feels like abandoning...

... of the unconscious. And this entry brings them a kind of supernatural freedom. From meditation to observation, from observation to knowledge, from knowledge to freedom - this is the path. This is the path of religion, of yoga. I want you to understand this path and to walk along it. Then you will know the alchemy of the transformation f conduct by inner revolution. Then you will realize that religion, not morality...

... revolution, of this penetration of the unconscious by the conscious. On the basis of this knowledge a new man can be brought into being and the foundations of a new culture and a new humanity can be laid. Such a man, one that has been awakened by self-knowledge, is naturally moral. He does not have to cultivate morality. Neither is it the result of his actions nor of his endeavors. it radiates from him...

... as light radiates from a lamp. His good conduct is not based on opposition to his unconscious mind but comes out of the fullness of his inner being. He does everything with his total being. There is neither duality nor multiplicity in him, but unity. Such a man is integrated; such a man is free of duality. And the divine music one hears when one has gone beyond all conflicts and shackles is neither...
... in our mind which always takes over. Once you learn something... while you are learning you have to be conscious... once you have learned, the conscious gives it to the robot part, to the unconscious; then it takes charge. So the conscious again becomes free to learn something else. That's the natural way: each thing learned becomes part of the unconscious. But this unconscious goes on growing...

... and by and by this mechanical unconscious surrounds you from everywhere. Surrounded by this mechanical unconscious, one becomes almost a prisoner. To dissolve this mechanicalness one has to go backwards again so that each learned thing is taken back again from the unconscious, brought to the conscious. The more things start becoming conscious, the more you will feel alive. When everything is conscious...

... mechanical acts conscious again. Once you have reclaimed one thing from the unconscious, your- consciousness will burn bright - more fuel is available; then bring another then another.... This is the buddha's way: the path of awareness. And when you have brought all the unconscious things back into the conscious, the unconscious disappears. That is the moment of satori - when the unconscious disappears...

...-mechanical - and that is our hope. We can use that small part, that tiny awareness, to create more awareness. And the only way to create more awareness is to go on dissolving the mechanism in us so that each act becomes by and by fully aware. [The new sannyasin asks: Can't I use the unconscious mechanism?] Yes, you can, but use it consciously... use it consciously. When you use it consciously the mechanism...

... is there, is used, but it doesn't generate unconsciousness. It is the same mechanism that you are using and I am using. The difference is not in the mechanism; the difference is in the way it is used. If you use it consciously, while you are walking you will be using your body and you will be using the mechanism that makes you able to walk. It is unconscious, but when you walk very consciously, fully alert...

..., luminous, each step in awareness, the mechanism is there but you are no more unconscious; consciousness is turning over the mechanism. So the mechanism cannot create unconsciousness; it creates consciousness - that's why I call it the fuel. If you are walking unaware of the fact that you are walking - and you can walk because you are accustomed to walk; there is no need to be alert about...

... it - then walking is generating unconsciousness, and that unconsciousness goes on accumulating in us. If many of our acts are unconscious, then we are carrying a load of unconsciousness. That is heavy on our chest; that is the only block there is. When you start turning your consciousness on to the unconscious mechanism, you are transforming the energy. It is an alchemical process - the process of how lead...
...: N.A. Question 1: ON MAN'S PATH OF EVOLUTION IS IT POSSIBLE THAT AT SOME TIME IN THE FUTURE HUMANITY AS A WHOLE CAN ATTAIN ENLIGHTENMENT? AT WHAT POINT OF EVOLUTION IS MAN TODAY? With man, the natural, automatic process of evolution ends. Man is the last product of unconscious evolution. With man, conscious evolution begins. Many things are to be taken into account. First, unconscious evolution is mechanical...

... and natural. It happens by itself. Through this type of evolution, consciousness evolves. But the moment consciousness comes into being, unconscious evolution stops because its purpose has been fulfilled. Unconscious evolution is needed only up to the point where the conscious comes into being. Man has become conscious. In a way, he has transcended nature. Now nature cannot do anything; the last product...

... that was possible through natural evolution has come into being. Now man becomes free to decide whether to evolve or not to evolve. Secondly, unconscious evolution is collective, but the moment evolution becomes conscious it becomes individual. No collective, automatic evolution proceeds further than mankind. From now on, evolution becomes an individual process. Consciousness creates individuality...

.... Before consciousness evolves, there is no individuality. Only species exist, not individuality. When evolution is still unconscious, it is an automatic process; there is no uncertainty about it. Things happen through the law of cause and effect. Existence is mechanical and certain. But with man, with consciousness, uncertainty comes into existence. Now, nothing is certain. Evolution may take place...

.... You can evolve, but your evolution will be an individual endeavor. You may evolve to become a buddha or you may not. The choice is yours. So there are two types of evolution: collective evolution and individual, conscious evolution. 'Evolution' implies unconscious, collective progress, so it would be better to use the word 'revolution' in talking about man. With man, revolution becomes possible...

... responsible! This responsibility is a great blessing in disguise. With this individual responsibility comes the struggle that ultimately leads to choiceless awareness. The old pattern of unconscious evolution has ended for us. You can fall back into it, but you cannot remain in it. Your being will revolt. Man has become conscious; he has to remain conscious. There is no other way. Philosophers like...

... effort is necessary. The achievement is not as significant as the effort itself. Effort gives it its meaning, struggle gives it its significance. As I see it, enlightenment that comes collectively, unconsciously, as a gift from the divine, is not only impossible but also meaningless. You must struggle for enlightenment. Through struggle, you create the capacity to see and feel and hold on to the bliss...

... that comes. Unconscious evolution ends with man and conscious evolution - revolution - begins. But conscious evolution does not necessarily begin in any particular man. It begins only if you choose it to begin. If you do not choose it - as most people do not - you will be in a very tense condition. And present- day humanity is like this: nowhere to go, nothing to be achieved. Nothing can be achieved now...

... without conscious effort. You cannot go back to a state of unconsciousness. The door has closed; the bridge has been broken. The conscious choice to evolve is a great adventure, the only adventure there is for a human being. The path is arduous; it is bound to be so. Errors are bound to be there, failures, because nothing is certain. This situation creates tension in the mind. You do not know where you...

... are, you do not know where you are going. Your identity is lost. The situation may even reach such a point that you become suicidal. Suicide is a human phenomenon; it comes with human choice. Animals cannot commit suicide, because to choose death consciously is impossible for them. Birth is unconscious, death is unconscious. But with man - ignorant man, unevolved man - one thing becomes possible...

...: the ability to choose death. Your birth is not your choice. As far as your birth is concerned, you are in the hands of unconscious evolution. In fact, your birth is not a human happening at all. It is animal in nature, because it is not your choice. Only with choice does humanity begin. But you can choose your death - a decisive act. So suicide becomes a definite human act. And if you do not choose...

... take refuge in gurus, so that we will not have to be responsible for our own lives, for our own evolution. We try to place the responsibility somewhere else, away from us. If we are not able to accept some god or some guru, then we try to escape from responsibility through intoxicants or drugs, through anything that will make us unconscious. But these efforts to deny responsibility are absurd...

..., juvenile, childish. They only postpone the problem; they are not solutions. You can postpone until death, but the problem still remains, and your new birth will continue in the same way. Once you become aware that you alone are responsible, there is no escape through any type of unconsciousness. And you are foolish if you try to escape, because responsibility is a great opportunity for evolution. Out...

... it revolution because it is not unconscious. You may become egoless or you may not. It is up to you. To be alone is the only real revolution. Much courage is needed. Only a Buddha is alone, only a Jesus or a Mahavir is alone. It is not that they left their families, left the world. It looks that way but it is not. They were not negatively leaving something. The act was positive; it was a movement toward...

... come to the center. That center is the center of divineness, of the whole, the holy. I cannot conceive of a time when every human being will be able to achieve this as a birthright. It is impossible. Consciousness is individual. Only unconsciousness is collective. Human beings have come to the point of consciousness where they have become individuals. There is no humanity as such; there are only...

... is the peak of true realization. But true innocence comes only through a conscious revolution; it is not possible through any collective, unconscious evolution. Man is alone. He is free to choose heaven or hell, life or death, the ecstasy of realization or the misery of our so-called life. Sartre said somewhere: "Man is condemned to be free." You may choose either heaven or hell. Freedom means...
... he is not available through these three functions, psychology simply denies him. It is the most dangerous error that Western psychology has committed. The second door - the second possible way of looking at the functions of the mind in reference to religion - is Western psychoanalysis. Western psychoanalysis again divides mind into three parts: the conscious mind, the unconscious mind...

..., and the collective unconscious mind. That is the Jungian division, and I am using it because it is a step further than the Freudian. The Freudian division is: conscious mind, subconscious mind, and the unconscious mind. In fact the subconscious mind is only the boundary line between the conscious and the unconscious - it is not very important, hence I am not using the Freudian division. Jung's division is far more...

... important. He is saying you have a conscious mind, through which you think, see. All those three functions of psychology happen through the conscious mind. Just underneath, nine times bigger than the conscious, is the unconscious mind, which has immense possibilities, which comes to life in your dreams, in your fantasies. It has also possibilities like telepathy, clairvoyance, thought transfer. It can...

... put you into hypnos, in hypnosis, you will hear it. If he orders you, you will follow. If he tells you to do something, you will do it. And this unconscious mind, in the state of hypnos, can do things which look like miracles. For example, you can walk on fire. There are many people around the world - Mohammedan Sufis walk on fire, Buddhist monks walk on fire in Ceylon, in India, in China, in Java...

..., in Sumatra. Every year, in many places, in many temples it happens. And thousands of people are eyewitnesses. You can also walk on fire. All that you need is, in hypnos, to be told by the person who has hypnotized you that you can walk and you will not be burned. The unconscious mind is so powerful that it transforms your very physiology. You walk in fire, and you are not burned. The other way is also...

... possible. You are in a hypnotic sleep; just a cold stone is put in your hand, and you are told that this stone is red-hot, just pure fire - and your hand will be burned. No, the stone cannot burn your hand. What has happened? Your unconscious mind is so powerful that the body simply follows it. Religions have used this capacity of the mind tremendously. In India, you can see in almost every village...

... absolutely indubitable. Now you cannot shake their belief until you disturb the hypnotic conditioning that they have created. The people who were caught in China were all religious people, coming from different countries. When they came back they were all anti-religious. Their whole religion was taken away in the same way that it had been put in the first place - the same method. The unconscious has...

... said, "Nonsense! Why?" I said, "Don't say nonsense... because if only your father calls you Munna, and you heard it three times, and I have not heard it, that means something in your unconscious is stirring, and it must be connected with your father." He said, "Do you believe in such things?" I said, "It is not a question of belief; to me it is very scientific."...

.... But the unconscious can have a communication. In primitive societies you will find many people capable of communicating with each other, hundreds of miles away - sending messages, receiving messages as accurately or perhaps more accurately than we can manage through the conscious mind. By writing a letter you may commit a mistake; sending a message on the telephone something may go wrong. The weather may...

... not be right, you may be connected to a wrong number - anything is possible. But when one unconscious relates to another unconscious, nothing ever goes wrong. This unconscious mind has tremendous powers which are unexplored. And because they are unexplored, religions have exploited them. So many religious miracles can be reduced to the unconscious, unexplored possibilities. And one day, every miracle...

... will be able to be explained by the unconscious mind and its potentialities. All its potentialities have not been developed. But the unconscious cannot help you to know yourself. That is beyond it, that is not its power. The third part of the Jungian division is the collective unconscious, which is even deeper and more foundational than the unconscious - because the unconscious was individual: it is your...

... unconscious that you have gathered from the day you were conceived in your mother's womb. I am not saying from the day you were born. No, it starts from the moment you were conceived, because not only does your body start growing, your mind starts growing with it. So the first impact on your mind is from your mother. In those nine months, whatsoever happens to your mother's psychology is bound to have...

... an impact for your whole life. So if a scientific society ever exists in the world, then in those nine months a mother's psychology should be taken care of, because it is not only her mind - she is creating, side by side, another mind which will be a continuity. If she is angry, something of anger enters into the unconscious of the child. If she is miserable, then something of miserableness enters...

... into the child. But the collective unconscious means it is millions and millions of years old. It carries your forefathers, and their forefathers. It carries... if man has come, according to Darwin, from the monkeys, then somewhere in the collective unconscious the monkey's experiences are stored. But the monkey is not the beginning. Scientists say that man must have come from the sea. The first life must have...

... appeared in the sea, as a fish perhaps. Your collective unconscious carries all that, all those experiences. You are carrying the whole history of life on this planet, and it affects you. Without your knowing, it manipulates you, it makes you do things, think things, behave in a certain way. But even this unconscious, the collective unconscious, has no way towards your being. It can lead you back to all...

... kinds of bodies your being had. Perhaps that's what gave the idea of reincarnation. Just think of it - perhaps that is what gave the eastern people the idea of reincarnation: that they were before this life. Buddha says he was an elephant in one life. Perhaps he has entered into his collective unconscious and what he is remembering is not his individual experience but the collective experience...

.... But when you remember it, it looks like it is individual. The day we are able to go deeper, and dive deeper into the collective unconscious, that day will be very decisive. Whether lives continue individually - one is born into one body, then in another body, then in another body - or it is just the collective evolution that leaves its track in each individual, and he remembers.... But when he remembers...

.... Perhaps it is a remembrance of the very depth of your collective unconscious that you feel "fish." And that certainly means life incarnates as a fish. You can call it God, it doesn't matter; it simply means the same. And the idea, the very idea occurring to Hindus - and the idea is ten thousand years old, it is not a new idea - to anybody to whom this idea occurred, I can say he must have...

... dived deep into the collective unconscious and found life arising as fish. And the second idea is even more important. One incarnation of God is Narasinha, half man, half lion. Certainly if man has evolved through animals, then there must have been a time when he was half animal and half man. You cannot just jump: at ten o'clock you are a monkey and by ten-fifteen you are a man - this cannot...

... versa. But there seems to be so much animal in man that Darwin's hypothesis gains ground. Whether man comes from monkeys or not is not the point; the point is the idea that man grows somewhere from animals. But where will the animal go? Where does your childhood go when you become a youth? It becomes part of your unconscious. When you become old, your youth becomes part of your unconscious. Nothing...

... goes anywhere. It can't, there is nowhere to go. It simply goes on piling up within you. But what happened to life millions of years before must be somewhere within your life - of course at a depth where it is not easy to reach. The depth must be oceanic. The Atlantic or Pacific at some points are five miles deep. I think man's collective unconscious must be far, far deeper; five miles won't do...

..., because the whole life... so many changes, so many transformations.... But even from plumbing the whole depth of the collective unconscious you cannot go towards yourself. Your being still remains the one who is plumbing, the one who is trying to know. You are irreducible to an object. Let me emphasize it. You are irreducible to an object. You are always a subject, always and always. Whatsoever you know...

...; So to this man I said for the first time, "Your whole psychology is missing the most important point. You are talking about the conscious, subconscious and unconscious, but you are not talking about the fourth, turiya - and the fourth is behind everything." I have shown you three doors: the Eastern, divided into waking consciousness, dreaming consciousness, sleeping consciousness...

...; the psychoanalysts', divided into conscious, unconscious, collective unconscious; the psychologists', divided into cognition, thinking, feeling. These are the only divisions man has made up to now. But only the Eastern psychology has recognized the fourth, without giving it a name. And the fourth is the door to religion. What is this fourth? You see things there, outside in the world - that's the objective world...

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