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Articles: Festivals | Maha Sivaratri
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Just as the mind in dream divided itself into two sections, the perceiving subject and the object that was seen, in the waking state also, it divides itself into the subject and object. It is like a divided personality. It is as if your own personality has been cut into two halves, of which one half is the 'seer' and the other half is the 'seen'. It is as if one part of your personality gazes at another part of your own personality. You are looking at your own self as if you are a different person. You are objectifying yourself, you alienate yourself. What can be more false and undesirable than this situation? It is a mental sickness.
Now we are able to understand this situation in dream on account of the comparison that we make between waking and dream. When you wake up, you do not see the dream objects and then you begin to analyse the condition in which you were when you were dreaming. We say, when we are awake, we are in a world of reality, whereas in dream we were in a world of unreality. How do you know that the world of dream was a world of unreality? Merely because, we compare it with the waking condition which we consider as real.
How do you know that the world of waking is real? You cannot say anything about this, because there is nothing with which you can compare it, as you did in the case of the dream. If you can know another standard of reference, higher than the waking condition, you would have been able to make a judgement of it, whether it is real or unreal, good or bad and so on. When you are dreaming, you do not know that the objects are unreal. You consider them as real and you take it for granted. The comparison between the dream and the waking world, is responsible for our judgement of the unreality of the dream world.
But with what will you compare the waking world? There is at present nothing to compare it with, and therefore we are in a condition which is self-sufficient, self-complacent and incapable of rectification. When you feel that you are perfectly right, nobody can teach you. Nobody can set you right, because you think that you are right. The question of teaching arises only when you feel that you are ignorant and you need teaching. The waking world is only an indication to us as to what could be happening or what is perhaps happening. We cannot know what is happening actually, unless we transcend this condition, which we have not done yet.
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