Previous      Home      Next 

I   II  III  IV  V  VI  VII   VIII  IX  X  XI  XII

 
         
     

What Is Real And What Is Unreal?

 

     

VII

Al's talk, relating to Yaani's story:

 
     

 

     

That is, whenever you find yourself in body-consciousness, experiencing the serial adventures of a body eking out a life in a caringless world, you need to remind yourself that whatever you experience, whatever you perceive as outside of yourself, you are only doing this to yourself. You are responsible for all of it. There is only your mind and all of this dream is playing out only in your mind. The particular form it has taken perfectly corresponds to your wish to be separate and create yourself as a person in a body and in a world without God. All the suffering that you experience and perceive follows from this wish to be your own creator, separate from God. But now, finally, you say enough is enough. You don't want to do this anymore. You want to change your mind and your purpose. You want to return to your home in God.


To do this you need to expose the two antagonists, the Dr. Jekyll who is the face of innocence and the Mr. Hyde who is the assailant. These are the two characters you made up, only the former of which you consciously acknowledge. But they are both there in your hallucinatory self, making war in your mind and keeping you miserable. Let us look at this Mr. Hyde character, who is so well hidden from view. You do not own him and claim him as an integral part of who you think you are in your conscious awareness of yourself. And so he remains invisible to you. Yet he is very easily visible in the characters you have projected out and perceive as outside yourself.


In Yaani's story, what is the unmistakable goodie for Mr Hyde? And remember, we're not speaking here of the assailant, the rapist, but we're referring to Yaani, as she has constituted herself, and inferentially, to the ego lurking inside you. In acting out this drama there cannot be the merest shadow of doubt in the separated mind as to who was the victim and who was the attacker, who was the innocent and who was the guilty one. Nor can there be any question that these two seemingly totally separate entities had no relationship at all to each other, except through the insane act of bestial violence perpetrated by one against the other. This is the way the world looks at this incident. And the more violent the details, the more convincing will be the belief in a dualistic world of threat, attack and fear.


Nevertheless, this particular story has some unusual details. It was a holy night at a most holy time, it was a temple, the guru's robe, which he had given her, was on the chair in the bhajan hall in the next room, the ring he had materialized for her protection was on her finger, and a fervent call to the divine to rescue her had gone out. The memory of her true reality had filtered into her dream and impelled her to call out to the divine for help.


That call will always be answered. It must be answered, but the help that comes may not look anything at all as expected by the dream character. Our focus is always very small. We call out for help to relieve some threat to the body. The answer will be a major shift in the mind. We won't have any idea what the help looks like. The response will invariably be much bigger and far-reaching than we thought. Often times it will call for a dislodgment which may be experienced as intense pain or an emotional devastation that does not resemble an answer for help at all, at least in the way that we imagine.


When invited and called onto the scene, Spirit will use the very situation that the ego made up, the stratagems ego has concocted to keep itself alive and autonomous, to turn that very scene into an opportunity to expose the ego and teach the powerful lesson that the real being cannot be threatened or hurt. That despite the seeming violence, nothing happened. And so in this story, far from succeeding in its designs, the ego failed miserably in convincing our girl to preserve her separate self-identity; instead, she recognized herself to be the Atma, the One Self, beyond world, beyond time and space, one with God. To get to that point she had to turn to God, acknowledge that she can't solve her problems herself, for that very self she thought she was, was made by her to keep the problem unsolvable. Once she turns to God in total dependence, the dream takes a radical turn towards awakening.

 
         
     

I   II  III  IV  V  VI  VII   VIII  IX  X  XI  XII

Previous      Home      Top     Next