You don’t remember
yourself. You may remember millions of things, but you go on continuously
forgetting yourself, that
you are. Gurdjieff had a technique. He got it from Patanjali. And, in fact, all
techniques come from Patanjali. He is the past Master of techniques. smriti,
remembrance – self-remembering –
whatsoever you do. You are walking: remember deep down that ”I am walking, I
am.” Don’t be lost in walking. Walking is there – the movement, the activity –
and the inner center is there, just aware, watching, witnessing.
You need not repeat it in
the mind, ”I am walking.” If you repeat, that is not remembrance. You have to
be non-verbally aware that ”I am walking, I am eating, I am talking, I am
listening.” Whatsoever you do, the ”I” inside should not be forgotten; it
should remain. It is not self-consciousness. It is consciousness of the self.
Self-consciousness is ego; consciousness of the self is asmita – purity, just
being aware that ”I am.”
Ordinarily, your
consciousness is arrowed towards the object. You look at me: your whole
consciousness is moving
towards me like an arrow. But you are arrowed towards me.
Self-remembering means
you must have a double-arrowed arrow, one side of it showing to me, another side
showing to you. A double-arrowed arrow is smriti – self-remembrance.
Very difficult, because
it is easy to remember the object and forget yourself. The opposite is also
easy – to remember
yourself and forget the object. Both are easy; that’s why those who are in the market,
in the world, and those who are in the monastery, out of the world, are the
same. Both are single-arrowed. In the market they are looking at the things,
objects. In the monastery they are looking at themselves.
smriti is neither in the
market nor in the monastery. smriti is a phenomenon of self-remembering,
when subject and object
both are together in consciousness. That is the most difficult thing in the world.
Even if you can attain for a single moment, a split moment, you will have the
glimpse of satori immediately. Immediately you have moved out of the body,
somewhere else.
Try it. But, remember, if
you don’t have trust it will become a tension. These are the problems
involved. It will become
such a tension you can go mad, because it is a very tense state. That’s why it
is difficult to remember both – the object and the subject, the outer and the
inner. To remember both is very, very arduous. If there is trust, that trust
will bring the tension down because trust is love. It will soothe you; it will
be a soothing force around you. Otherwise the tension can become so much, you
will not be able to sleep. You will not be able to be at peace any moment
because it will be a constant problem. And you will be just in anxiety
continuously.
That’s why we can do one:
that’s easy. Go to the monastery, close your eyes, remember yourself, forget
the world. But what you are doing? You have simply reversed the whole process,
nothing else. No change. Or, forget these monasteries and these temples and
these Masters, and be in the world, enjoy the world. That too is easy. The
difficult thing is to be conscious of the both. And when you are conscious of
the both and the energy is simultaneously aware, arrowed in the diametrically
opposite dimensions, there is a transcendence. You simply become the third: you
become the witness of both. And when the third
enters, first you try to see the object and yourself. But if you try to see both, by and by, by and
by, you feel something is happening within you – because you are becoming a
third: you are between the two, the object and the subject. You are neither the
object nor the subject now.
great great ,,,,a taste of it is enough for this life and every word above is true. Osho.....silence
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