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| | | Book Name: Yoga - The Alpha and the Omega, Vol 2 | Previous Next | |
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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
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