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Time is passing very quickly, and in another sense, it is not passing; time is tending. There is even a question: does time exist at all? Is it not merely a projection of the human intellect? But whatever it may be, we are bound to time. To utilize our time in the best way is our prime duty. Otherwise, for animals and vegetation too, time is passing. We are also part of nature. What happens to vegetation? What kind of changes occur? In biological terms, the same changes take place in our body. We are like a movable tree, but we possess buddhi, intellect. The dharma of the buddhi is to judge the judgment. Judgment means: what is satya and what is asatya—reality and non-reality? We can understand. The unreality is that which is changeable, constantly changing, like our mind, our thoughts. As you heard two days ago when Gulab spoke, our attitude changes, our opinion changes, and our expectations change. Most expectations lead to disappointment because the situation changed. So, what is changing is non-reality, and what is not changing is the reality or the truth. The evidence will never die; the evidence will not be changed. That is why in Jñāna Yoga there are four main principles: Viveka, Vairāgya, Satsaṅgati, and Mumukṣutva. Viveka is the cream of our intellect, the cream of our buddhi. Buddhi briṣṭ ho sakte hai, Viveka briṣṭ. This means our intellect can make mistakes, can become selfish, and can even become dependent on our feelings. But viveka will not. Viveka will always give you a pure answer. Like a lemon in milk, it immediately separates; water and milk separate. So, pehlā sādhanā viveka vichāro—the first sādhānā, what you should do, is develop and think with viveka. What will viveka do? Satya asatya kār nyārā nyārā—divide what is the truth or what is 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, saṃsāra, this world—now, in some way, this world is also not unreality. We are sitting here now. Is this a reality or unreality? It could be that it is a dream we are dreaming, perhaps. This afternoon there was a question about a dream, and the dream has many aspects. The first: the dream is our reality, meaning our expectations, our desires. Unfulfilled desires—we are bounded to our senses, jñāna indriya and karma indriya. There are five jñānendriyas through which we get any kind of information from this world: seeing visions, sound, smell, taste, and touch. From birth till now, whatever we experience through these jñānendriyas goes or went to our subconscious. The subconscious is a storeroom where, from this life, all impressions 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 is past, now is past. Whatever you do in the present immediately becomes past, but it is not lost. It is somewhere stored, which from time to time comes out as a memory. As you heard yesterday, memory is our enemy. Our memory is our best friend. When you remember good events of your life, it creates happiness and motivation. And 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, which always go to our subconscious, change there into the form of vāsanās, desires. From the present time, whatever is received by or through jñānendriya—the information which is taken from the conscious to subconscious—is the function of the mind. And when the mind returns back from the subconscious to the conscious, it brings with it all hidden vāsanās 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 you should not, stop or block the mind, just as you cannot block a river. Otherwise, the dam will break, and it will harm more, destroy more of the landscape. But you can give direction to the river. Similarly, you can direct your mind, but the mind will do its function, its work. Chitta vṛtti nirodha—to stop or clean all the thoughts from your chitta—you cannot do this unless you come to the nirvija samādhi, and that will take a long time. Now, the thoughts which come, the desires from the subconscious to the conscious level—again, mind is moon principle, emotion, and emotion is never equal. The moon rises every day different, 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, and that is the intellect. That is the capacity of judgment; that is what we call the buddhi. Now I have some bad intention which is dormant in my subconscious. For me, it is not a bad intention. For me, it is something joyful or something nice, but my logic, my intellect, will tell me, "You cannot do this." Though I want to do it, then these feelings will again return to the subconscious. It stores it. In the night, in the dream, this will come again. "I would like to do what I want to do." And when the right moment comes, I wake up. Even in the dream, I couldn't fulfill my desire. Suppose I went walking with someone and saw the ice cream shop. I want to eat ice cream. My intellect said no. The doctor told you, you should not eat ice cream. Come home, but still I had a feeling ice cream was very nice. In the night, I dreamt after one month I was at a doctor, and the doctor said, "You are perfectly healthy, you can eat everything." And from the doctor's, 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 it. A big spoon, the ice cream was about one centimeter far from my lips, and the alarm rang. No ice cream. Now, what will happen to this desire? It will go back to the subconscious, and it will appear sometimes in actions, sometimes in dreams, and sometimes as memory. But after a long time, this desire will lose its form so that your intellect is not anymore capable to judge what kind of desire it is. If I have a feeling to eat mango, immediately on the screen of my consciousness I see the picture of the mango, or apple, or a cherry. But I want to eat but I don't know what, and 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 we look in the mirror: "I am psychic, it's psychic," and you are sweating. But what is the definition of the psychic the best? The father of psychology, I would say, was the Maharishi Patañjali. The Yoga Sūtra—read the Yoga Sūtra. I think till now no one has explained the human psychic than Patañjali, and human consciousness. So dreams are our past actions or desires, our relations as a father, mother, child, friend, house, pets. 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 some story about a ghost, or you see nowadays on television some horror films, many things lie dormant in our subconscious. The body dies, the consciousness doesn't die, and that travels with our astral body and into the next life. This continues in our life: prārabdha, pēli rachā, or pīsī rachā śarīra. So first is the prārabdha, created destiny. We have been talking the last three days: past, present, action will be preparing your future nest. Mahāprabhujī said in his golden preaching: past is gone, future is not here. Your future will be like your presence, so we have to live now for tomorrow to create a better future. Where the action doesn't matter, which kind of action, there will be reaction, and where the reaction, there will be again action. So it is action, reaction, action. So we don't know if we are now as a reaction or action, but one thing we know: that we have to go through this destiny. If it is like that, then why do we meditate and pray, or anyhow we have to go through? Yes, there is a chance through the human intellect and human vivekā. You have to follow that. Many of us may not believe in astrology. We don't believe in the constellations. We don't believe the black cat is crossing our road. And it is the 13th and Friday. We don't believe this is all. But if it's the 13th and Friday, a black cat crosses your path, and you don't believe. But at the next traffic light, an accident happened to you. You don't believe. But you will still give some kind of thought that, "Black cat, and I don't believe, but could be true." So the astrology, if Paṇḍitjī will look into the astrology calendar, look at your horoscope, and now, "Today, some kind of accident in your life," and he will tell, "Well, today be careful, now don't go out." So you will take the precaution, the safety measure. Now, your bad destiny is somehow following the instruction of the wise. The science of astrology protected you. In destiny, you want to take some tablet for some illness. You want to take some medicine. And you don't know, and you have a poison bottle. And suddenly your doctor comes in, "No, no... This is poison, don't take this." You say no, doctor, this is medicine. Then you have to suffer. Follow the instruction and advice of the doctor, you will not suffer. On the line of your destiny, a saint or Gurudev can make a nail in it to block that. So it is that past destiny which travels with us, with our astral phenomenon as a backpack. And in this life, it is with us again. So that is called the level of unconsciousness, and that is the part of mūlādhāra. So also, some dreams can appear to us from the past life. But it doesn't matter. Without making more complication, dream is our reality, meaning in some form, in some time, some witness we have been to witness something. Dreams can become an indication, and dreams can be just your desires. Finished now. According to the dreamology, how to master the dream? There's a very nice practice, and it is a little bit hard, not physically hard, but to master this we have to go through a certain level of practice. The first practice: do you know exactly when your consciousness turns from conscious to sleep? These seconds, we know we have a soft pillow, a nice bed, we are very tired. We gain, and we close our eyes. "I want to sleep. I am tired. I must sleep. I must sleep today quickly," the other side. We disturb our sleep, or you fall into sleep, but do you know this border? This form of the egg, the upper part, how is sliding your consciousness? These are some seconds. So first, master this process, then you can also enter into meditation. Otherwise not, and it is not that nothing is happening. It is happening on the second level. How do you cross the border from sleep to dream? Is the dream real? Can we do karma in the dream? Yes. Then let's make an experiment in the dream. You go to Budapest, and you ring the bell of your friend's house. Friends are not at home. You write a piece of paper and stick it on the door, and you come back and wake up, phone your friend, "Did you hear the bell I was ringing?" Said, "No, I left the..." A piece of paper was there, did you see? So, whatever you do in the dream, does this become a karma for us or not? If yes, then there should be the piece of paper there, but you cannot do the karma. But it awakens some desire to do the karma when you wake up. And you will do it, and remember again, the memory will come. So how do you go from the deep sleep to the dream? These are called three different levels of consciousness: Jagrat, Suṣupta, and Svapna. Jagrat, Suṣupta, and Svapna. Awaken, sleep, and dream. In the dream, you finish the dream, and you go to some other dream. How did you manage this? Do you know? Did you come home again to sleep, or did you go directly? And with which speed did you go in the dream? Only a mosquito sticks on your ear, immediately you are awakened. In the dream, you went to Tokyo and a mosquito sticks here, and you are awakened. How quickly you came from Tokyo to Vape. So, master these three levels. Then next begins: when you dream, wake up, open eyes, close eyes, and continue the dream, the same dream. This is the fourth level of the practice. Fifth: you open eyes, get up, and go to the bathroom or toilet. Come back, close eyes, and dream the same thing. If it is pleasant, then yes. If it was horror, then don't do it. Next level: get up, dress, take your shoes, go around a house block. If it is safe, otherwise move into the rooms, open the windows, and close. Sleep and dream the same thing from the same point. And the final level is that same dream you continue next sleep, next day. That becomes, then you know about that, then you will understand your unconscious, subconscious, and conscious. Then you will understand the turīya, which will give you the knowledge of past, present, and future. So, dreams are our other life. There is a story which I told you a long time ago, or many times, about Mahārāja Janaka Videhī. In the dream he went to the battlefield, fighting and so on. He lost, ran into the forest, 10-15 days was hiding himself in the forest and everything, you know, and when he woke up, there was no battlefield, no forest, no dog who took the chapati out of his hand. So he had one question: what is the reality, this life or the dream life? Because when I go to dream, this world disappears, and when I come to this state of my life, the dream disappears. The answer gave to him, his guru, Aṣṭāvakra, finally: neither dream is truth or reality, nor this life, but reality is that the one who was present, Śiva, the Self, who saw the dream and who was thinking that I'm dreaming, or I'm king and doing this and that, and now you wake up. So who was that in the dream? Who remembered this life? And who is now in this life remembering the dream? The Self, sat-cit-ānanda-svarūpa, the truth, the conscious and bliss, everlasting, immortal, unborn, indescribable, and that is thyself. When we realize this, then we overcome this duality of the individual consciousness, where the knower, knowledge, and object three becomes one. Knowledge and object merges into one; that becomes then, Nirvikalpa Samādhi, and that time is what we call the soul dissolves, individual qualities finished. Then you will see that you were only dreaming. One bhakta went to Lord Śiva and said, "Please show me your māyā, your miracle." Śiva said, "Well, it will be hard for you," like Arjuna asked Krishna, "Who are you? Show me, please." And then Krishna had to pray, Arjuna had to pray, "Please come to your beautiful human form." He said, "It doesn't matter. Show me, please." The bhakta said to Śiva, so Śiva said, "Okay, then dive in the lake." So he dived in the lake, and now he lost consciousness. He's dreaming that he died and he was born, had a happy family, parents, a very beautiful, nice wife. Every wife is a nice and beautiful wife. Why do I always say this? He had very nice children, and he became a grandfather. He died and was born again as a farmer. He was a hard worker, and one snake, a cobra, came. He didn't see it and stepped on the cobra, and the cobra bit him. Again, he died. The third life began, and some king died, and there was a testament. The king said, "I have no children. The next king will be that one whom my elephant will give the flower garland." And that man was born as a Norman, a Norman, yes, the people who are moving all the time? Never a fixed house, like a gypsy. Every day they have a different view, every day a different landscape. Every day is a picnic and not bounded to anything. So he was coming with his whole family, moving. Now, who doesn't want to? Before becoming king, people were decorating themselves nicely with makeup and making like this, and having some nice dress like a king. The elephant got a beautiful garland in his trunk, and the elephant was very wise and moving peacefully through the people. Someone had a coconut in their hand, to, how do you call it, to give the temptation to the elephant. Someone had some sugar, and when the elephant came near, they made like this, so that he may give the garland around his neck. Ambition, desire. It's very difficult to become free from desires. No man ever has enough. The body becomes tired and old, but ambition is never old and tired. All want to always want to become more and more and... richer and this. This is called bhukh, the hunger. There are very few who have innerly no bhukh, no desire. Surprisingly, the elephant went out of the crowd of people, and they were running behind. Someone ran far and sat in the front again. But finally he raised them, the nomad, an old man traveling with grandchildren and goats and dogs and chickens and elephant, gave him the garland. He became a king, got a kingdom, went into the kingdom, and then some other king attacked him to take away the kingdom, and in the battlefield he was killed. Someone put a knife or spear in his stomach, and while sleeping, during afternoon rest, he was screaming, "Oh!" like this, and he woke up. He came out of the water. All in all, it was 30 seconds, and in these 30 seconds, how many lives did he experience? So that's māyā, time. So we don't know if we are dreaming now or if it is reality. Therefore, this life is a dream. This will not be here tomorrow exactly, this situation. And this, it will be something, but different, everything. It is past, so dream is our past reality. You can only live as dreams, and the dream also influences our destiny. Everything is played within your consciousness. So that was the answer, a little bit about your dream. Satya? And so, let us work. Therefore, as Gulābjī said, in Indian mythology and philosophy, we do not think very much about the past. Past is gone. Is gone. Don't waste your time. He did bad to me, and she did bad to me, and he was lying, and that was doing this. Forget it. If you are remembering still, this is torturing you. This is your memory, your enemy.