LISTEN TO OSHO SPEAK ON
EYES CLOSED, SEE YOUR INNER BEING IN
DETAIL. THUS SEE YOUR TRUE NATURE.
Close your eyes. But this closing is not enough. Total closing means
to close your eyes and stop their movements; otherwise the eyes will
continue to see something which is of the outside. Even with closed
eyes you will see things -- images of things. Actual things are not
there, but images, ideas, collected memories -- they will start
flowing. They are also from outside, so your eyes are still not
totally closed. Totally closed eyes means nothing to see.
Understand the difference. You can
close your eyes; that is easy, everyone closes them every moment. In
the night you close your eyes, but that will not reveal the inner
nature to you. Close your eyes so that nothing remains to be seen --
no outside object, no inside image of any outside object, just a blank
darkness as if you have suddenly gone blind. Not blind only to
reality, but to the dream reality also.
One has to practise it. A long period
will be needed; it cannot be done suddenly. You will need a long
training. Close your eyes. Anytime you feel that it is easy and you
have time, close your eyes and then inwardly stop all movements of the
eyes. Do not allow any movement. Feel! Do not allow any movement. Stop
all movements of the eyes. Feel as if they have become stones, and
then remain in that "stoney" state of the eyes. Do not do
anything; just remain there. Suddenly, someday, you will become aware
that you are looking inside yourself.
You can go just outside this building,
move around the building and have a look, but that is looking at the
building from the outside. Then you can enter into the room and you
can stand in this room and have a look. That is looking at the
building from the inside. When you are taking a round outside, you see
the walls, but only one side; (The walls are the same, but) then you
are seeing the outside of the walls. When you come in, the walls are
the same, but now you will see the inside of the walls.
You have seen your body only from the
outside. You have seen your body in a mirror or you have seen your
hands from the outside. You do not know what the inside of your body
is. You have never entered into your own self; you have never been at
the center of your body and being, to look around at what is there
from the inside.
This technique is very helpful for
having a look from the inside, and that transforms your total
consciousness, your total existence -- because if you can have a look
from the inside, you immediately become different from the world. This
false identity that "I am the body" is only because we have
been looking at our bodies from the outside. If you can have a look
from the inside, the looker becomes different. And then you can move
your consciousness in your body, from your toe to your head; you can
now have a round inside the body. And once you become capable of
having a look from the inside and moving there, then it is not
difficult to go outside at all.
Once you know how to move, once you
know that you are separate from the body, you are freed from a great
bondage. Now you have no gravitational pull; now you have no
limitation. Now you are absolute freedom. You can go out of the body;
you can go and come. And then your body becomes just an abode.
Close your eyes, see your inner being
in detail and move from limb to limb inside. Just go to your toe.
Forget the whole body: move to the toe. Stay there and have a look.
Then move through the legs, come on upwards, go to every limb. Then
many things happen.
MANY things happen!
Then your body becomes such a sensitive
vehicle, you cannot even imagine it. Then if you touch someone, you
can move into your hand totally and that touch will become
transforming. That is what is meant by a master's touch: he can move
to any limb totally, and then he is concentrated there. If you can
move to any part of your body totally, that part becomes alive -- so
much alive that you cannot imagine what happens to that part. Then you
can move to the eyes totally. If you can move to your eyes totally and
then look into someone's eyes, you will penetrate him; you will go to
his very depths.
Now psychoanalysts are trying to go to
the depths through psychoanalysis. Then they take one year, two years,
three years... This is a sheer wastage of time. And life is so short
that if three years are taken to analyze a person's mind, it is
nonsense. And then too you cannot rely on whether the analysis is
complete or not. You are groping in the dark. The Eastern approach has
been through the eyes. No need of analyzing the person for such a long
time. The work can be done by just entering through his eyes totally,
touching his depths, knowing many things about him of which even he is
The master has many things to do. One
of the basic things is this: to analyze you, to go deep into you, to
move into your darker realms which are unknown to you. And if he says
to you that something is hidden in you, you will not believe it. How
can you believe it? You are not aware of it. You know only one part of
the mind -- a very small fragment which is just the upper part, just
the first layer. Behind it there are hidden nine layers which are not
known to you, but through your eyes a penetration is possible.
Close your eyes;
SEE YOUR INNER BEING IN DETAIL.
The first, outer part of the technique
is to look at your body inwardly -- from your inner center. Stand
there and have a look. You will be separated from the body because the
looker is never the looked at. The observer is different from the
If you can see your body totally from
the inside, then you can never fall into the illusion that you are the
body. Then you will remain different -- totally different: inside it
but not it, in the body but not the body. This is the first part. Then
you can move; then you are free to move. Once freed from the body,
freed from the identity, you are free to move. Now you can move into
your mind -- deep down. Those nine layers which are within and
unconscious can now be entered into.
This is the inner cave of the mind. If
you enter this cave of the mind, you will become separate from the
mind also. Then you will see that the mind is also an object which you
can look at, and that which is entering the mind is, again, separate
and different. This entering into the mind is what is meant by:
YOUR INNER BEING IN DETAIL. Body and mind both should be entered and
looked at from within. Then you are simply a witness, and this witness
cannot be penetrated.
That is why it is your innermost core:
that is you. That which can be penetrated, that which can be seen, is
not you. When you have come to that which cannot be penetrated, that
in which you cannot move, which cannot be observed, then only have you
come to the real self. You cannot witness the witnessing source,
remember -- that is absurd.
If someone says that "I have
witnessed my witness," that is absurd. Why is it absurd? Because
if you have witnessed your witnessing self, then the witnessing self
is not the witnessing self. That who has witnessed it is the witness.
That who you can see, you are not; that which you can observe, you are
not; that which you can become aware of, you are not.
But a point comes beyond the mind where
simply you are. Now you cannot divide your single existence into two:
object and subject. Simple subjectivity is there, just witnessing.
This is very, very difficult to comprehend through intellect because
all the categories of the intellect are broken there.
Because of this logical difficulty,
Charwak -- the expounder of one of the most logical philosophical
systems in the world -- says that you cannot know the self; there is
no self-knowledge. And because there is no self-knowledge, how can you
say that there is a elf? Whatsoever you know is not the self. The
knower is the self, not the known, so you cannot say logically that
"I have known my self." That is absurd, illogical. How can
you know your self? Then who will be the knower and who will be the
known? Knowledge means a dichotomy, a division between object and
subject, the knower and the known.
So Charwak says that all those who say
they have known the self are talking nonsense. Self-knowledge is
impossible because the self is irreducibly the knower. It cannot be
converted into the known.
Then Charwak says that if you cannot
know the self, how can you say that there is self? Those like Charwak,
who do not believe in the presence of a self, are called
They say no self is; they say there is no self -- that which cannot be
known is not. And they are right logically. If logic is all, they are
right. But this is the mystery of life, that logic is only the
beginning -- not the end. A moment comes when logic ends, but you do
not end. A moment comes when logic is finished, but you are still
there. Life is illogical. That is why it is difficult to comprehend,
to conceive of what is meant when it is said that only the witness
For example, if there is a lamp in this
room, you see many objects around you. When the lamp is turned off,
there is darkness and nothing can be seen. When the lamp is put on,
there is light and you can see everything in the room. But have you
ever observed what is happening? If there are no objects, will you be
able to see the lamp and its light? You will not be able to see its
light, because to be seen the light must reflect something. It must
strike an object. The rays must go to an object and then be reflected,
then they will reach to your eyes. So first you see objects, then you
infer that light is there. When you burn a lamp or a candle, you never
see the light first. First you see the objects, and because of the
objects you come to know about the light.
Scientists say that if there are no
objects then light cannot be seen. Look at the sky: it looks blue but
it is not blue, it is filled with cosmic rays. It looks blue because
there are no objects. Those rays cannot reflect and come to your eyes.
If you go into space and there are no objects, then there will be
darkness. Of course, rays will be passing just by your side, but there
will be darkness. To know the light some objects have to be there.
Charwak says that if you enter within
and come to the point where only the witness has remained and there is
nothing to be witnessed, how can you know about it? Some object must
be there to be witnessed; only then can you know the witnessing.
Logically, scientifically, it is right. But existentially it is not
Those who really move inside come to a
point where there is no object left but just the consciousness of
being. You are, but nothing is there to be seen -- only the seer.
the seer! There is simple subjectivity without any object around it.
The moment you come to this point, you have entered your ultimate goal
of being. You can call it the alpha -- the beginning, or you can call
it the omega - the end. It is both, alpha and omega. This is called
Linguistically the word is wrong
because linguistically nothing can be said about it. Language becomes
meaningless when you enter the world of the one. Language is
meaningful only when you are in the world of two. In the world of
duality language is meaningful because language is created in, is part
of the dualistic world. It becomes meaningless when you enter the one,
the non-dual. That is why those who know have remained silent -- or
even if they say something they hurriedly add that whatsoever they are
saying is just symbolic, and whatsoever they are saying is not exactly
true: it is false.
Lao Tsu said that that which can be
said cannot be true, and that which is true cannot be said. He
remained silent; for most of his life he would not write anything. He
said, "If I say something it will be untrue, because nothing can
be said about the realm where only the One remains."
EYES CLOSED, SEE YOUR INNER BEING IN
DETAIL -- body and mind both.
THUS SEE YOUR TRUE NATURE.
your body and mind, your structure. And remember, body and mind are
not two things. Rather, you are both: body-mind -- psychosomatic. Mind
is the finer part of the body and body is the grosser part of the
So if you can become aware of the
structure of body-mind, if you can become conscious of the structure,
you are freed from the structure, you are freed from the vehicle, you
have become different. And this knowing that you are separate from the
structure is your true nature. That is what you really are. This body
will die, but that true nature never dies. This mind will die and
change, and die again and again, but that true nature never dies. That
true nature is eternal. That is why that true nature is neither your
name nor your form. It is beyond both.
So how to do this technique? Total
closing of the eyes is needed. If you try it, close your eyes and then
stop the movements. Let your eyes become just like stones. No
movements allowed. Suddenly, any day while practising this, suddenly
it will happen that you will be able to look within. The eyes which
were always looking outside will turn in and you will have a glimpse
Then there is no difficulty. Once you
have the glimpse inside, you know what to do and how to move. Only the
first glimpse is difficult; after that you have the knack. Then it
becomes just like a trick. Any moment you can close your eyes, make
your eyes static, and you can enter the realm.
Buddha was dying. It was the last day
of his life, and he asked his disciples if they wanted to ask any
questions. They were weeping, crying, and they said, "You have
told us so much. Now nothing is left to ask." Buddha had a habit
of asking thrice. He would never stop after asking once. He would ask
again, and then he would ask still again whether you had any question
to ask . Many times Buddha was asked, "Why do you ask a single
thing three times?" He said, "Because man is so unaware, so
unconscious, he may not have heard the first time and he may have
missed the second time."
Thrice he asked, and thrice his
BHIKKHUS, monks, his disciples said, "Now we do not want to ask
anything. You have said so much." Then he closed his eyes and
said, "If you do not have anything to ask, before death occurs to
the body I will move from it. Before death enters the body I will move
He closed his eyes. His eyes became
static and he started moving. It is said that there were four parts to
his movement inwards. First he closed his eyes; secondly, his eyes
became static, there were no movements. If you had then the instrument
R.E.M., the graph would not have come. The eyes became
static -- that was the second thing. Thirdly, he looked at his body;
then fourthly, he looked at his mind.
This was the whole journey. Before
death occurred he was back at his center, in his original source. That
is why this death is not called death: we call it
NIRVANA, and this is
the difference. We call it nirvana -- cessation -- not death.
Ordinarily, we die because death occurs to us. It never occurred to
Buddha. Before death came, he had already returned to the source.
Death occurred only to the dead body --
he was not there to be found. So in Buddhist tradition it is said that
he never died. Death could not catch him. It followed as it follows
him everyone, but he could not be trapped; he tricked Death out of it.
He must have been laughing -- standing beyond, and Death was there
only with a dead body.
This technique is the same. Make four
parts of it and move. And when you know one glimpse, the whole thing
will become very easy and simple. Then any moment you can move in and
come out, and go in and come out, just like coming out of your house
and going in... coming out and going in.