LISTEN TO OSHO SPEAK ON THIS MEDITATION
THING IS PERCEIVED THROUGH KNOWING. THE SELF SHINES IN SPACE THROUGH
KNOWING. PERCEIVE ONE BEING AS KNOWER AND KNOWN
you know something, it is known through knowing. The object comes
to your mind through the faculty of knowledge. You look at a flower.
You know this is a rose flower. Thew rose flower is there and you
are inside. Something from you comes to the rose flower, something
from you is projected on the rose flower. Some energy moves from you,
comes to the rose, takes its form, color and smell, and comes back
and informs you that this is a rose flower.
knowledge, whatsoever you know, is revealed through the faculty of
knowing. Knowing is your faculty. Knowledge is gathered through this
faculty. But knowing reveals two things: the known and the knower.
Whenever you are knowing a rose flower, your knowledge is half if
you forget the knower who is knowing it. So while knowing a rose flower
there are three things: the rose flower -- the known; and the knower
-- you; and the relationship between the two -- knowledge.
knowledge can be divided into three points: knower, known and knowing.
Knowing is just like a bridge between two points -- the subject and
the object. Ordinarily your knowledge reveals only the known; the
knower remains unrevealed. Ordinarily your knowledge is one-arrowed:
it points to the rose but it never points to you. Unless it starts
pointing to you, that knowledge will allow you to know about the world,
but it will not allow you to know about yourself.
the techniques of meditation are to reveal the knower. George Gurdjieff
used a particular technique just like this. He called it self-remembering.
He said that whenever you are knowing something, always remember the
knower. Don't forget it in the object. Remember the subject. Just
now you are listening to me. When you are listening to me, you can
listen in two ways. One: your mind can be focused towards me -- then
you forget the listener. Then the speaker is known but the listener
said that while listening, know the speaker and also know the listener.
Your knowledge must be double-arrowed, pointing to two points -- the
knower and the known. It must not only flow in one direction towards
the object. It must flow simultaneously towards two directions --
the known and the knower. This he called self-remembering.
at a flower, also remember the one who is looking. Difficult, because
if you do try it, if you try to be aware of the knower, you will forget
the rose. You have become so fixed to one direction that it will take
time. If you become aware of the knower, then the known will be forgotten.
If you become aware of the known, then the knower will be forgotten.
a little effort, and by and by you can be aware of both simultaneously.
And when you become capable of being aware of both, this Gurdjieff
calls self-remembering. This is one of the oldest techniques that
Buddha used, and Gurdjieff again introduced it to the western world.
called is samyak smriti -- right-mindfulness. He said that your mind
is not in a right-mindfulness if it knows only one point. It must
know both. And then a miracle happen: if you are aware of both the
known and the knower, suddenly you become the third -- you are neither.
Just by endeavoring to be aware of both the known and the knower,
you become the third, you become a witness. A third possibility arises
immediately -- a witnessing self comes into being -- because how can
you know both? If you are the knower, then you remain fixed to one
point. In self-remembering you shift from the fixed point of the knower.
Then the knower is your mind and the known is the world, and you become
a third point, a consciousness, a witnessing self.
third point cannot be transcended, and that which cannot be transcended
is the ultimate. That which can be transcended is not worthwhile,
because then it is not your nature -- you can transcend it.
will try to explain it through an example. In the night you sleep
and you dream. In the morning you wake and the dream is lost. While
you are awake there is no dream; a different world comes into your
view. You move in the streets, you work in a factory or in an office.
Then you come back to your home, and again you fall asleep at night.
Then this world that you knew while you were awake disappears. Then
you don't remember who you are. Then you don't know whether you are
black or white, poor or rich, wise or foolish. You don't know anything.
You don't know if you are young or old. You don't know if you are
man or woman. All that was related with the waking consciousness disappears;
you enter the world of dreams. You forget the waking world; it is
no more. In the morning, again the dreaming world disappears. You
is real? -- because while you are dreaming, the real world, the world
that you knew when you were awake, is no more. You cannot compare.
And while you are awake, the dreaming world is no more. You cannot
compare. Which is real? Why do you call the dreaming world unreal?
What is the criterion?
you say, `Because it disappears when I am awake,' this cannot be the
criterion, because your waking world disappears when you are dreaming.
And really, if you argue this way, then the dreaming world may be
more real, because while you are awake you can remember the dream,
but while you are dreaming you cannot remember the waking consciousness
and the world around it. So which is more real and more deep? The
dreaming world completely washes away the world that you call real.
Your real world cannot wash away the dreaming world so totally; it
seems more solid, more real. And what is the criterion? How to say?
How to compare?
says that both are unreal. Then what is real? Tantra says that the
one who knows the dreaming world and the one who knows the waking
world, he is real -- because he is never transcended. He is never
cancelled. Whether you dream or whether you are awake, he is there,
says that the one who knows the dream, and the one who knows that
now the dream has stopped, the one who knows the waking world, and
the one who knows that now the waking world has disappeared, is the
real. Because there is no point when it is not; it is always there.
That which cannot be cancelled by any experience is the real. That
which cannot be transcended, beyond which you cannot go, is your self.
If you can go beyond it, then it was not your self.
method of Gurdjieff's, which he calls self-remembering, or Buddha's
method, which he calls right-mindfulness, or this tantra sutra, lead
to one thing. They lead within you to a point which is neither to
known nor the knower, but a witnessing self which knows both.
witnessing self is the ultimate, you cannot go beyond it, because
now whatsoever you do will be witnessing. Beyond witnessing you cannot
move. So witnessing is the ultimate substratum, the basic ground of
consciousness. This sutra will reveal it to you.
THING IS PERCEIVED THROUGH KNOWING.
SELF SHINES IN SPACE THROUGH KNOWING.
ONE BEING AS KNOWER AND KNOWN.
you can perceive in yourself one point which is both knower and known,
then you have transcended object and subject both. Then you have transcended
the matter and mind both; then you have transcended the outer and
inner both. You have come to a point where the knower and the known
are one. There is no division.
the mind, division will remain. Only with the witnessing self, division
disappears. With the witnessing self you cannot say who is the known
and who is the knower -- it is both. But this has to be based on experience,
otherwise it becomes a philosophical discussion. So try it, experiment.
are sitting near a rose flower: look at it. The first thing to do
is be totally attentive, give total attention to the rose, so that
the whole world disappears and only the rose remains there -- your
consciousness is totally attentive to the being of the rose. If the
attention is total then the world disappears, because the more the
attention is concentrated on the rose, the more everything else falls
away. The world disappears; only the rose remains. The rose becomes
is the first step -- to concentrate on the rose. If you cannot concentrate
on the rose, it will be difficult to move to the knower, because then
your mind is always diverted. So concentration becomes the first step
towards meditation. Only the rose remains; the whole world has disappeared.
Now you can move inwards; now the rose becomes the point from where
you can move. Now see the rose, and start becoming aware of yourself
-- the knower.
the beginning you will miss. When you shift to the knower, the rose
will drop out of consciousness. It will become faint, it will go away,
it will become distant. Again you will come to the rose, and you will
forget the self. This hide-and-seek play will go on, but if you persist,
sooner or later a moment will come when suddenly you will be in between.
The knower, the mind, and the rose will be there, and you will be
just in the middle, looking at both. That middle point, that balancing
point, is the witness.
you know that, you have become both. Then the rose -- the known, and
the knower -- the mind, are just two wings of you. Then the object
and the subject are just two wings; you are the center of both. They
are extensions of you. Then the world and the divine are both extensions
of you. You have come to the very center of being. And this center
is just a witness.
ONE BEING AS KNOWER AND KNOWN.
by concentrating on something. When the concentration has come to
be total, then try to move inwards, become mindful of yourself, and
then try to balance. It will take time -- months, even years. It depends
on how intense is your effort, because it is the most subtle balancing
to come between the two. But it happens, and when it happens you have
reached the center of existence. In that center you are rooted, grounded,
silent, blissful, in ecstasy, and duality is no more. This is what
Hindus have called samadhi. This is what Jesus called the kingdom
understanding is verbally will not be of much help, but if you try,
from the very beginning you will start to feel that something is happening.
When you concentrate on the rose, the world will disappear. This is
a miracle -- when the whole world disappears. Then you come to understand
that it is your attention which is basic, and wherever you move your
attention, a world is created, and from wherever you remove your attention,
the world drops. So you can create worlds through your attention.
at it in this way. You are sitting here. If you are in love with someone,
then suddenly only one person remains in this hall; everything else
disappears, it is not there. What happens? Why does only one person
remain when you are in love? The whole world drops really; it is phantom-like,
shadows. Only one person is real, because now your mind is concentrated
on one person, your mind is totally absorbed in one person. Everything
else becomes shadow-like, a shadow existence -- it is not real for
you can concentrate, the very concentration changes the whole pattern
of your existence, the whole pattern of your mind. Try it -- on anything.
You can try it on a Buddha statue or a flower or a tree or anything.
Or just on the face of your beloved or your friend -- just look at
will be easy, because if you love some face it is very easy to concentrate.
And really, those who tried to concentrate on Buddha, on Jesus, on
Krishna, they were lovers; they loved Buddha. So it was very easy
for Sariputta or for Modgalayan or for the other disciples to concentrate
on Buddha's face. The moment they looked at Buddha's face they were
easily flowing towards it. The love was there; they were infatuated.
try to find a face -- any face you love will do -- and just look in
the eyes and concentrate on the face. Suddenly the whole world drops;
a new dimension has opened. Your mind is concentrated on one thing
-- then that person or that thing becomes the whole world.
I say this, I mean that if your attention is total towards anything,
that thing becomes the whole world. You create the world through your
attention. Your world you create through your own attention. And when
you are totally absorbed, flowing like a river towards the object,
then suddenly start becoming aware of the original source from where
this attention is flowing. The river is flowing; now become aware
of the origin.
the beginning you will get lost again and again; you will shift. If
you move to the origin, you will forget the river and the object;
the sea towards which it is flowing. It will change: if you come to
the object, you will forget the origin. It is natural, because the
mind has become fixed to either the object or to the subject.
why so many persons go into retreat. They just leave the world. Leaving
the world basically means leaving the object, so that they can concentrate
on themselves. It is easy. If you leave the world and close your eyes
and close all your senses, you can be aware of yourself easily, but
again that awareness is false because you have chosen one point of
duality. This is another extreme of the same disease.
you were aware of the object -- the known, and you were not aware
of the subject -- the knower. Now you are fixed with the knower and
you have forgotten the known, but you remain divided in duality. And
this is the old mind again in a new pattern. Nothing has changed.
why my emphasis is not to leave the world of the objects. Don't leave
the world of the objects. Rather, try to become aware of both the
subject and the object simultaneously, the outer and the inner simultaneously.
If both are there, only then can you be balanced between them. If
one is there you will get obsessed with it.
who go to the Himalayas and close themselves, they are just like you
standing in a reverse position. You are fixed with the objects, they
are fixed with the subject. You are fixed with the outer, they are
fixed with the inner. Neither you are free nor they, because you cannot
be free with the one. With the one you become identified. You can
be free only when you become aware of the two. Then you can become
the third, and the third is the free point. With one you become identified.
With two you can move, you can shift, you can balance, and you can
come to a midpoint, an absolute midpoint.
used to say that his path is a middle path -- majjhim nikaya. It has
not been really understood why he insisted so much on calling it the
middle path. This is the reason: because his whole process was of
mindfulness -- it is the middle path. Buddha says, `Don't leave the
world, and don't cling to the other world. Rather, be in between.
Don't leave one extreme and move to the other; just be in the middle,
because in the middle both are not. Just in the middle you are free.
Just in the middle there is no duality. You have come to one, and
the duality has become just the extension of you -- just two wings.'
middle path is based on this technique. It is beautiful. For so many
reasons it is beautiful. One: it is very scientific, because only
between two can you balance. If there is only one point, imbalance
is bound to be there. So Buddha says that those who are worldly are
imbalanced, and those who has renounced are again imbalanced in the
other extreme. A balanced man is one who is neither in this extreme
nor that; he lives just in the middle. You cannot call him worldly,
you cannot call him other-worldly. He is free to move; he is not attached
to any. He has come to the midpoint, the golden mean.
it is very easy to move to the other extreme -- very easy. If you
eat too much you can fast easily, but you cannot diet easily. If you
talk too much you can go into silence very easily, but you cannot
talk less. If you eat too much, it is very easy not to eat at all
-- this is another extreme. But to eat moderately, to come to a midpoint,
is very difficult. To love a person is easy; to hate a person is easy.
To be simply indifferent is very difficult. From one extreme you can
move to the other.
remain in the middle is very difficult. Why? Because in the middle
you have to lose your mind. Your mind exists in extremes. Mind means
the excess. Mind is always extremist: either you are for or you are
against. You cannot be simply neutral. Mind cannot exist in neutrality:
it can be here or there -- because mind needs the opposite. It needs
to be opposed to something. If it is not opposed to anything it disappears.
Then there is no functioning for it; it cannot function.
this. In any way become neutral, indifferent -- suddenly mind has
no function. If you are for, you can think; if you are against, you
can think. If you are neither for nor against, what is left to think?
Buddha says that indifference is the basis of the middle path. UPEKSHA
indifference -- be indifferent to the extremes. Just try one thing:
be indifferent to the extremes. A balancing happens.
balancing will give you a new dimension of feeling where you are both
the knower and the known, the world and the other world, this and
that, the body and the mind. You are both, and simultaneously neither
-- above both. A triangle has come into existence.
may have seen that many occult, secret societies have used the triangle
as their symbol. The triangle is one of the oldest occult symbols
just because of this -- because the triangle has three angles. Ordinarily
you have only two angles, the third is missing. It is not there yet,
it has not evolved. The third angle is beyond both. Both belong to
it, they are part of it, and still it is beyond and higher than both.
you do this experiment you will help to create a triangle within yourself.
The third angle will arise by and by, and when it comes then you cannot
be in misery. Once you can witness, you cannot be in misery. Misery
means getting identified with something.
one subtle point has to be remembered -- then you will not even get
identified with bliss. That's why Buddha says, `I can say only this
much -- that there will be no misery. In samadhi, in ecstasy, there
will be no misery. I cannot say that there will be bliss.' Buddha
says, `I cannot say that. I can simply say there will be no misery.'
he is right, because bliss means when there is no identification of
any type -- not even with bliss. This is very subtle. If you feel
that you are blissful, sooner or later you will be in misery again.
If you feel you are blissful, you are preparing to be miserable again.
You are still getting identified with a mood.
feel happy: now you get identified with happiness. The moment you
get identified with happiness, unhappiness has started. Now you will
cling to it, now you will become afraid of the opposite, now you will
expect it to remain with you constantly. You have created all that
is needed for misery to be there and then misery will enter, and when
you get identified with happiness, you will get identified with misery.
Identification is the disease.
the third point you are not identified with anything: whatsoever comes
and passes, comes and passes; you remain a witness, just a spectator
-- neutral, indifferent, unidentified.
morning comes and the sun rises and you witness it. You don't say,
`I am the morning.' Then when the noon comes, you don't say, `I have
become the noon.' You witness it. And when the sun sets and darkness
comes and the night, you don't say, `I am the darkness and the night.'
You witness it. You say, `There was morning, then there was noon,
then there was evening and now there is night. And again there will
be morning and the circle will go on and I am just an onlooker. I
go on witnessing.'
the same becomes possible with your moods -- moods of the morning
and moods of the noon and moods of the evening and the night, and
they have their own circle, they go on moving -- you become a witness.
You say, `Now happiness has come -- just like a morning. And now night
will come -- the misery. The moods will go on changing around me,
and I will remain centered in myself. I will not get attached to any
mood. I will not cling to any mood. I will not hope for anything and
I will not feel frustrated. I will simply witness. Whatsoever happens,
I will see it. When it comes, I will see; when it goes, I will see.'
uses this many times. He says again and again that when a thought
arises, look at it. A thought of misery, a thought of happiness arises
-- look at it. It comes to a climax -- look at it. Then it starts
falling down -- look at it. Then it disappears -- look at it. Arising,
existing, dying, and you remain just a witness; go on looking at it.
This third point makes you a witness, SAKSHI, and to be a witness
is the highest possibility of consciousness.