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The same changes that occur in vegetation and biological industries also take place in our body. We are the tree—a movable tree. However, we possess buddhi, intellect. The dharma of the buddhi is to judge. Judgment means discerning what is satya and what is asatya: reality and non-reality. We can understand the unreality, which is changeable, constantly changing. Like our mind is changing. Our thoughts are changing. You heard, when Gulabjī spoke, that our attitude changes, our opinion changes, and our expectation changes. Most expectations lead to disappointment because the situation changed. Therefore, what is changing is non-reality. What is not changing is the reality or the truth. It will never die; the evidence will not be changed. That is why in Jñāna Yoga there are four main principles: Viveka, Vairāgya, Ṣaṭsampatti, and Mumukṣutva. Viveka is the cream of our intellect, the cream of our buddhi. Buddhi bhraṣṭa ho saktā hai, viveka bhraṣṭa nahīṁ hotā hai, viveka hīna ho saktā hai. This means our intellect can make a mistake. It can become selfish and can become dependent on our feelings. But Viveka does not. Viveka will always give you a pure answer, like a lemon in milk immediately separates water and milk. So, pehlā vicār, pehlā sādhanā viveka vicāro. The first sādhanā, what you should do, is develop and think with viveka. Az első sādhanād, amit fejleszteni kell, hogy fejleszd a vivekadat. What will viveka do? Hogy mit tesz a viveka? Satya asatya kara nyāra nyāra divide. It divides what is truth or reality and what is not reality. After all this, the final judgment is given: brahma-satya-jagat-mithyā. Brahman is the truth—everlasting, immortal, unchangeable, the divine. Jagat, saṁsāra, this world. Now, in some way, this world is also not unreality. We are sitting here now. Is this a reality or an unreality? It could be that it is only a dream. We are dreaming, perhaps. This afternoon there was a question about the dream. The dream has many aspects. First, the dream is our reality—our expectations, our desires, unfulfilled desires. We are bound to our senses: jñāna-indriya and karma-indriya. There are five jñāna-indriyas through which we can get any kind of information from this world: through seeing visions, sound, smell, taste. From birth till now, whatever we experience through these jñāna-indriyas goes or went to our subconscious. The subconscious is a storeroom where all impressions from this life are stored. Our subconscious begins from the first day of our life in the mother's womb, which already influences our being or our future life—the condition of the mother or father. It is past. Now it is past. Whatever you do in the present immediately becomes past, but it is not lost. It is stored somewhere and comes out from time to time as a memory. As you heard yesterday, memory is our enemy, or memory is our best friend. When you remember a good event in your life, it creates happiness and motivation. If something was painful, unpleasant, or horrible, it will create fear in you again, awakening the fear again. That thought is like an enemy for us. It is our thoughts which kill us; it is our thoughts which motivate us. But these thoughts, whatever went to our subconscious, change there into the form of vāsanā, desires. The information taken from the conscious to the subconscious is the function of the mind. When the mind returns from the subconscious to the conscious, it brings with it all hidden vāsanā in the form of desires from the subconscious to the conscious. Therefore, the mind is not responsible for your thoughts and your problems. You cannot and should not stop or block the mind. You cannot block a river; otherwise, the dam will break and cause more harm, destroying the landscape. But you can give direction to the river. Similarly, you can give direction to your mind. But the mind will do its function, its work. Citta vṛtti nirodha—to stop or clean the old thoughts from your citta—you cannot do this unless you come to nirvīja samādhi, and that will take a long time. Now, the thoughts which come, the desires from the subconscious to the conscious level again ... The mind is the moon principle: emotion. Emotion is never equal. The moon rises every day differently, from the dark moon to the full moon and from the full moon to the dark moon or the half moon. The conscious is intellect, the sun principle. That intellect is the capacity of judgment, what we call buddhi. Now, I may have a bad intention dormant in my subconscious. For me, it is not a bad intention; for me, it is something joyful or nice. But my logic, my intellect, will tell me, "You cannot do this." Though I want to do it, these feelings will again return to the subconscious and are stored. At night, in the dream, this will come again. I would like to do what I want, and when the right minute comes, I wake up. So even in the dream, I couldn't fulfill my desire. Suppose I went walking with someone, saw an ice cream shop, and wanted to eat ice cream. My intellect said no—the doctor told you not to eat ice cream—so I came home. But still, I had the feeling the ice cream was very nice. That night I dreamt that after one month, I was at a doctor who said, "You are perfectly healthy; you can eat everything." From the doctor, before coming home, I went to the ice cream shop to buy ice cream. A very nice bowl of ice cream, the spoon, and I took a big spoon. The ice cream was about one centimeter from my lips, and the alarm rang. No ice cream. Now, what will happen to this desire? It will go back to the subconscious. It will appear sometimes in actions, sometimes in dreams, and sometimes as a memory. But after a long time, this desire will lose its form so that your intellect is no longer capable of judging what kind of desire it is. If I have a feeling to eat a mango, immediately on the screen of my consciousness I see the picture of a mango, an apple, or a cherry. But I want to eat, and I don't know what. That becomes a psychic problem which you don't know, and how should the poor doctor know? So when the doctor doesn't understand something, he tells us, "It's psychic." And we come home and look in the mirror: "My, I'm psychic." It's psychic. And you are sweating. But what is the definition of psychic? The best father of psychology, I would say, was Maharṣi Patañjali of the Yoga Sūtras. Read the Yoga Sūtras. I think till now no one has explained the human psyche and human consciousness better than Patañjali. So dreams are our past actions or desires: our relations as father, mother, child, friend, housemates. You had a nice horse; the horse died, but still you dream of that horse sometimes. Or a dog. Many things we have in our mind. Or when you heard a story about a ghost, or you see nowadays on television some horror films. Many things are dormant in our subconscious. Recording location: Hungary, Vep, Summer seminar