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they let themselves cry or laugh in the theater。
when we e out of the movie； the first thing that occurs to us is how deeply we let ourselves bee identified with the happenings on the screen。
if the same movie is seen every day the illusion gradually begins to clear。
but then we also forget what happened to us during the last movie； and once again； when we go to a new film； we start believing in its events。
if we could regain the memories of our past lives； our present birth would also begin to look like a dream。
how many times before have these winds blown！ how many times before have these clouds moved in the sky！ they all appeared and then they vanished； and so will the ones here now …… they are already in the process of disappearing！ if we can e to realize this； we will experience what is known as maya。
along with this we will also experience that a｝l happenings； all events are quite unreal …… they are never identical； but they are transient。
one dream es； is followed by another dream； and is followed by yet another dream。
the pilgrim starts from one moment and enters into the next one。
moment after moment； the moments keep disappearing； but the pilgrim continues moving on。
so two experiences occur simultaneously： one； the objective world is an illusion； maya …… only the observer is real； second； what appears is false …… only the seer； only the witness of it is true。
appearances change every day …… they have always changed …… only the witness； the observer is the same as before； changeless。
and remember； as long as appearances seem real； your attention will not focus on the onlooker； on the witness。
only when appearances turn out to be unreal does one bee aware of the witness。
hence； i say； remembering past lives is useful； but only after you have gone deeper into meditation。
go deep into meditation so you may attain the ability to see life as a dream。
being a mahatma； a holy man； is as much of a dream as being a thief …… you can have good dreams and you can have bad dreams。
and the interesting thing is that the dream of being a thief is likely to dissolve soon； whereas the dream of being a mahatma takes a little longer to disappear because it seems so very enjoyable。
and so the dream of being a mahatma is more dangerous than the dream of being a thief。
we want to prolong our enjoyable dreams； while the painful ones dissolve by themselves。
thats why it so often happens that a sinner succeeds in attaining to god while a holy man does not。
i have told you a few things about rememberin
。d 。
Chapter3
…小……说。网
the whole universe is a temple
29 october 1969 pm in meditation camp at dwarka； gujarat； india
question 1
a friend has asked： you have shown us the method of negation for realizing the truth or the divine being …… the method of excluding everything else in order to know the self。
is it possible to achieve the same result by doing the opposite？ can we not try to see god in everything？ can we not feel him in all？
it will be helpful to understand this。
one who cannot realize god within himself can never realize him in all。
one who has not yet recognized god within himself can never recognize him in others。
the self means that which is nearest to you； then anyone who is at a little distance from you will have to be considered as being farther away。
and if you cannot see god in yourself； which is nearest you； you cannot possibly see him in those far from you。
first you will have to know god in yourself； first the knower will have to know the divine …… that is the nearest door。
but remember； it is very interesting that the individual who enters his self suddenly finds the entrance to all。
the door to ones self is the door to all。
no sooner does a man enter his self than he finds he has entered all； because although we are outwardly different； inwardly we are not。
outwardly； all leaves are different from each other。
but if a person could penetrate just one leaf； he would reach to the source of the tree where all the leaves are in unison。
seen individually； each leaf is different …… but once you have known a leaf in its interiority； you will have reached to the source from which all leaves emanate and into which all leaves dissolve。
one who enters himself simultaneously enters all。
the distinction between i and you remains only so long as we have not entered within ourselves。
the day we enter our i； the i disappears and so does the you …… what remains then is all。
actually； all does not mean the sum of i and you。
all means where i and you have both disappeared； and what subsequently remains is all。
if i has not yet dissolved； then one can certainly add is and yous； but the sum will not equal truth。
even if one adds all the leaves； a tree does not e into being …… even though it has had all the leaves added to it。
a tree is more than the sum of all the leaves。
in fact； it has nothing to do with addition； it is erroneous to add。
adding one leaf to another； we assume each one is separate。
a tree is not made of separate leaves at all。
so； as soon as we enter the i； it ceases to exist。
the first thing that disappears when we enter within is the sense of being a separate entity。
and when that i…ness disappears； you…ness and the other…ness both disappear。
then what remains is all。
its not even right to call it all； because all also has the connotation of the same old i。
hence those who know would not even call it all； they would ask； 〃the sum of what？ what are we adding？〃 furthermore； they would declare that only one remains。
although they would perhaps even hesitate to say that； because the assertion of one gives the impression that there are two …… it gives the idea that alone one has no meaning without the corresponding notion of two。
one exists only in the context of two。
therefore； those who have a deeper understanding do not even say that one remains； they say advaita； nonduality； remains。
now this is very interesting。
these people say that 〃two are not left。
〃 they are not saying 〃one remains；〃 they are saying 〃two are not left。
〃 a