dream analysis cannot help you to become enlightened, but dream witnessing can certainly help you.

That is the difference between psychology and religion: psychology analyzes dreams; religion watches them, helps you to become aware of them. And the moment you become aware of your dreams they disappear; they can't exist for a single moment longer. They can exist only when you are utterly unaware; for their existence that is an absolute condition.

A buddha never dreams, he cannot dream. Even if he wants to dream he cannot. Dreaming simply disappears from his being because even in the night while he is asleep, deep down in his innermost core he is awake. A flame of awareness continues and he knows what is happening. He knows that his body is asleep. Witnessing becomes so ingrained that not only in the day but in the night also it continues. And then dreaming disappears. You dream because you desire; your dreams reflect your desires. Now, you can go on dissecting your desires for lives, and you will not attain to anything. You can go on analyzing your dreams....

There are many systems of analysis. If you go to the Freudians they will analyze your dreams in one way: they will interpret everything as sexuality. Imaginable things, unimaginable things, everything has to be reduced to sexuality. If you go to the Adlerians with the same dreams, they will interpret them according to their ideology. Then every dream is reduced to Adler's idea: will to power. Then everything is nothing but will to power; each dream has to fit with his philosophy. And so is the case with the Jungians and others.

And one thing has been observed again and again -- a very strange phenomenon happens. If you go into psychoanalysis of any kind -- Freudian, Jungian, Adlerian -- you start dreaming in the way your psychoanalyst expects you to dream. If you go to the Freudian, sooner or later you start dreaming according to his idea. People are very obliging; they feel sorry for the poor analyst. And he is making such hard effort to analyze your dreams. First he starts giving you interpretations and then you start dreaming according to his interpretations. Soon you fit with each other -- you are as if made for each other. Then he is happy and you are happy. He is happy because his theories are confirmed and you are happy that you are a good boy, dreaming according to the great expert. And when you see your psychoanalyst happy, YOU feel happy. Seeing you feel happy, he feels happy. It is such a mutual arrangement! And nobody is really helped... dreaming continues.

I have never come across a fully psychoanalyzed person, because according to Freud, a fully psychoanalyzed person is one whose dreaming has disappeared. And that was not true even about Sigmund Freud himself; he continued to dream to his very last. And he was very afraid of psychoanalysis, you will be surprised to know, because he knew his disciples would only prove that all his dreams were sexual.

Once Jung wanted to psychoanalyze Freud. Jung was his most beloved disciple in those days, just as once Judas was one of the most beloved disciples of Jesus. And what Judas did to Jesus, Jung did to Freud. People whose names start with 'J' are dangerous!

Freud and Jung were traveling and they started talking. Jung said, "This idea occurs to me again and again: that I would like to psychoanalyze you. You have not been psychoanalyzed. In fact, nobody who has not been psychoanalyzed should be authorized to psychoanalyze other people. And you are the founder -- you should be psychoanalyzed."

Freud actually started trembling and he said, "No, no, never! That will destroy my prestige."

Jung said, "If that is so, then it has already destroyed your prestige, at least for me. If you are so much afraid to talk about your dreams, that simply shows what kind of dreams you must be having."

There is not a single person in the world who is totally psychoanalyzed. And unless dreams disappear, your mind will remain in a turmoil. Dreams simply say you don't know how to put your mind off; you don't know where the switch exists so that you can put it on and off according to your needs. When you are going to sleep you can't put if off; it goes on chattering. Even if you say to it, "Shut up!" it does not listen to you at all; it does not care. And you know perfectly well it won't listen. You feel so impotent as far as your own mind is concerned that you have to move according to it, it does not move according to you. If it wants to chatter it will chatter; when you fall asleep, still it goes on chattering.

The art of meditation makes you aware where the switch is: it is in witnessing. Witnessing is the switch that can put your mind on or off. You become the master, so when you want to use it you use it and when you don't want to use it you simply put it off and it gives rest to the mind.

Hence the mind of a meditator is far more brilliant, far more intelligent, far more alive, sensitive, than the mind of a nonmeditator, because the mind of a meditator has a few periods of deep deep rest that rejuvenates it. If you see a meditator and he is not intelligent, that simply means he is not a meditator at all. A meditator cannot be stupid, a meditator cannot be mediocre; that is impossible. If he is a meditator, then he will radiate sharpness, intelligence, brilliance. He will be a genius, he will be creative.

In fact, if we can create more and more meditators in the world, in every dimension of life there will be more creativity, more intelligence, less stupidity, less lethargy. But it has not happened down the ages. Just the opposite has happened because in the name of meditation, something else has continued. In the name of meditation people either have been concentrating or contemplating. Both are not meditation.

Concentration is just the opposite of meditation and so is contemplation, in a different way. Concentration means closing your mind, focusing your mind, on a certain point, on a certain object. You are so focused on a certain object that you become unaware of everything else; that is concentration. It excludes everything else; it includes only one thing: the object of your concentration, whatsoever it is.

And meditation means absolute openness. It includes all, it excludes nothing. Hence it is not concentration at all. It is a state of vulnerability, openness, availability.

The person who is trying to concentrate can be distracted. He can be easily distracted by anything. Just a dog in the neighborhood starts barking and he is distracted, a child starts giggling and he is distracted, a bird starts singing and he is distracted. Anything will do, as if he is just waiting for anything to distract him; he is tired of focusing his mind. It is a tension, it is a strain.

Meditation is not a tension, it is not a strain. One is never tired of meditation. It is relaxation -- how you can be tired of it? It is deep rest, it is utter restfulness. One is available to everything; nothing can distract you.

You can listen to me either as concentration or as meditation. If you listen to me as concentration, then anything can distract. A car passes by... the cuckoo starts calling from the distance -- the chattering of the birds. Anything can distract you, any small thing. Not that the birds are interested in distracting you; they are not concerned with you at all. But you will feel anger arising in you.

That's why so-called religious people become more angry than anybody else. They live almost in rage. If a single person in your house becomes religious, he is enough to create trouble for everybody, because each small thing distracts him and then he takes revenge.

You can listen to me in meditation. Then you are not concentrating on me; you are simply sitting available, open. The birds go on chattering; that too comes to you, but because you are not concentrating it is not a distraction -- it enriches. What I am saying to you is enriched. The singing of the birds becomes a background to it. And you never feel angry and you never feel tense.

Contemplation is also not meditation. Contemplation means thinking. Thinking can be of two types. One is zigzag, in jumps from one object to another, a little crazy; that is ordinary thinking. Anything leads to anything. A dog starts barking and you start thinking about your girlfriend. There seems to be no relationship, but maybe your girl had said once, "I go on barking at you and you don't listen!" Suddenly the dog reminds you. Or maybe she also has a dog who barks at you whenever you go to see her. And then from one thing to another... you will not stay with anything long. The girlfriend reminds you of her mother, and so on, so forth. Nobody knows where you are going to end. When you will look retrospectively you will be surprised: just the dog barking in the neighborhood started the whole process of thought.

Contemplation means remaining concerned with one object, thinking about it and only about it. Thinking has a consistency. If you are thinking about love, then you are thinking about love and all its aspects. You don't jump from one thing to another. Yes, you have a little rope just so that you can move around the subject of love, but you keep moving around it, around and around. You forget the whole world -- love becomes your world for the moment.

Meditation is not contemplation either because it is not thinking at all -- consistent, inconsistent, crazy, sane. It is not thinking at all; it is witnessing. It is just sitting silently deep within yourself, looking at whatsoever is happening inside and outside both. Outside there is traffic noise, inside there is also traffic noise -- the traffic in the head. So many thoughts -- trucks and buses of thoughts and trains and airplanes of thoughts, rushing in every direction. But you are simply sitting aloof, unconcerned, watching everything with no evaluation.

You ask me, Gautami, "Is it necessary to go through dream analysis for attaining enlightenment?"

No, not at all. Have you ever heard anybody becoming enlightened through psychoanalysis? Yes, people have become mad, but nobody has become enlightened.

Psychoanalysis depends on analysis of the mind, and they don't see anything else in you. The body is taken care of by the physiologists; then all that remains is a constant traffic in the mind either of thoughts or of dreams, memories, imagination, desires. The psychoanalyst has nothing else to do: he looks into your dreaming process. And why does he choose dreams? -- because if he asks you what you think when you are awake you are never authentic, you are never sincere. You are so deceptive, so dishonest, that whatever you say about your thinking is bound to be managed; it is not going to be true. You will say only that which is worth saying and you will delete many things. You will edit your thoughts. You will not allow the psychoanalyst to look into your thoughts without any censor, without any editing. You will not allow him the raw material of your thoughts because that will look like you are insane.

You can try it. Sit in your room, close all the doors so nobody can come in, and start writing whatsoever is happening in the mind -- whatsoever it is. Just go on writing for fifteen minutes, then read it -- and you will be shocked. This is your mind? All these thoughts are going on in your mind? Are you mad or something? You can't show it to anybody.

It is good that people don't have windows in their heads; otherwise the wife will look through the window in the head of the husband and she will find everything. She finds everything anyway, window or no window!

The psychoanalyst has to depend on your dreams because in dreams it is very difficult for you to deceive him. You don't know yourself what your dreams mean so you have to say them as they are, and he can find a few clues about you. But this is not going to make you enlightened. This may help you a little bit to become more normal, but what is normality? Even the people who are normal are not normal -- they are normally abnormal, that's all. So you will be normally abnormal.

There are two kinds of abnormal people in the world: normally abnormal, abnormally abnormal. The work of the psychoanalyst is to bring abnormally abnormal people to the first category: normally abnormal. He helps you to adjust with the society, with people, with yourself, but he can't help you to become enlightened.

You can go on and on analyzing your dreams and you will never come to your witnessing soul through that analysis. How can you come to the witness by analyzing the dreams? One dream will lead you into another dream. Maybe you will become a very skillful dreamer, very artful. Maybe you will start dreaming in a better way, in a more scientific way, but dreams are dreams. They cannot take you to the witness of the dreams which is your reality.

Al: "I had a great dream -- I dreamed I broke the bank at Monte Carlo."

Charles: "I had a great dream too -- I dreamed I was in a room with Sophia Loren and Brigitte Bardot."

Al: "Wow! Bardot and Sophia! Why didn't you call me?"

Charles: "I did, but your maid said you were in Monte Carlo!"

You can analyze this dream. What will be the gain? Neither the bank in Monte Carlo nor Sophia Loren or Bardot -- nothing is going to be your gain. But the psychoanalyst will analyze it. If you go to the Adlerian, his emphasis will be on the bank in Monte Carlo: will to power, money, prestige. He will forget all about Sophia Loren and Bardot; he is not interested -- that is nothing. If you go to the Freudian he will not think about Monte Carlo and the bank at all; that is nonessential, accidental. The real thing is Sophia Loren and Bardot.

And if you go to a Jungian, then nobody knows what he will do with your dream. He is so confused! But he will make much fuss about it, that much is certain. He will create much dust -- esoteric dust. He may start looking into your dream and finding things which you would have never suspected -- some ancient mysteries, maybe Egyptian. Or he may go even farther back -- Atlantis. He is really a grave digger. And he goes on finding things which are not there.

You must have heard the definition of a philosopher. The philosopher is a man who is blind looking in the dark night, in a dark room, for a black cat which is not there. But Jung FINDS it there! That's the beauty of Jung -- he finds the black cat which is not there; he finds it still. And he creates so much smoke and dust that you cannot deny him. He creates great argument. And he himself is very much afraid of going towards the witness.

He has been in India, and there was a man -- a man the like of whom happens only once in a while. Maharshi Raman was alive. And wherever Jung went in India, almost everywhere people suggested to him, "Why are you wasting your time here and there, going to Varanasi and Bombay? Why don't you go to Maharshi Raman?" People knew that he is a great psychoanalyst, world-famous. "You should go to Maharshi Raman, who has gone beyond the mind. Sitting by his side you may have a few glimpses. You may come away a totally changed person."

But Jung avoided him, he did not go there. On the contrary, back home he started writing against Eastern mysticism. He could not write against mysticism as such because he was himself creating great mysteries -- superficial because he was not an initiate in any mystery school. He was gathering things from superficial sources. He had never been in contact with a living master. He had come so close to a buddha -- Maharshi Raman -- yet he missed. And in self-defense he started writing back home that Eastern mysticism is not meant for the Western mind -- as if there are Eastern souls and Western souls too. Yes, there is a difference in the skin of the Eastern people and the Western people; it is not much of a difference, just a little color pigment -- four annas' worth. And remember, the black person has it more than the white. He is more valuable -- four annas more valuable -- because he has a certain pigment that makes him black which the white skin is missing.

And yes, there is a certain difference in the mind, because the Eastern mind is conditioned in a different way and the Western mind is conditioned in a different way. Conditionings are different, but the witness is the same. Jesus and Buddha, Mohammed and Mahavira, are not different. Saint Francis and Ramakrishna, Eckhart and Krishnamurti, are not different. One who has known the witness is neither Eastern nor Western. He is no more the body and no more the mind -- how can he be Eastern or Western?

And Jung started talking this nonsense in self-defense. He said, "That's why I avoided Maharshi Raman, because Eastern methods are not suitable to us. The West needs its own yoga, the West needs its own meditations." What difference can there be in being aware? Whether you are in the East or in the West, awareness will be the same -- and that is the essential core of meditation.

They are great interpreters of dreams... the whole world of the psychoanalyst is the world of dreams. And as far as the enlightened person is concerned, for him the whole world is nothing but a dream. For the psychoanalyst, dreams are his whole world, and for the enlightened person the whole world is nothing but a dream.

The analyst was annoyed with her patient who said she did not dream the night before.

"Look," he warned her, "if you don't do your homework, I can't help you."

Dreaming is a necessity; that is your homework. Do it at home and then come to the psychoanalyst, and he is there with his whole expertise to analyze it.

Gautami, enlightenment means going beyond desires and dreams. There is no need to waste your time in analyzing. Just go beyond, put your whole energy in going beyond. And when you go beyond, all dreams disappear on their own accord.