Self-remembering

What the Method Is

The core instruction or sutra for this technique is: “Oh lotus-eyed one, sweet of touch, when singing, seeing, tasting, be aware you are and discover the ever-living.” This means to become conscious of your own fundamental existence – “that you are” – during any activity, rather than identifying with what you are doing or external labels.

How It Is Done

To effectively practise “Self-remembering,” the steps involve:

  • Focus on the feeling of “I am”: The essence of the practice is to feel “I am”, not to verbally repeat or think the words “I am”. It is a non-verbal feeling that transcends intellectual processes.
  • Integrate into daily activities: Practise this awareness while performing any ordinary activity, such as singing, seeing, tasting, eating, bathing, walking, or sitting. The key is to be present in the moment and aware of your own being amidst the activity.
  • Develop “double-arrowed consciousness”: When interacting with the world (e.g., feeling the touch of a cold shower), be aware not only of the external sensation but also of your own presence as the one experiencing it.
  • Be aware of “you-areness” without labels: When remembering yourself, do not attach any names, family, religion, country, or other accidental labels. Simply be aware of simple existence: “you are”.
  • Cultivate continuous remembering: It is an arduous effort to maintain this self-remembering, as the mind tends to wander and forget. Continuous insistence is required, even for short durations, as forgetting is natural initially.
  • Start with simple acts: Begin by applying this awareness to simpler, less complex activities, such as walking or bathing, to build a foundational alertness before moving to more intricate or emotionally charged situations.
  • Inquiry into “Who am I?” (related technique): A complementary approach, as taught by Raman Maharshi, involves continually asking “Who am I?” and rejecting all answers supplied by the mind (which are often borrowed or false). This process leads to a point where no answer comes, and the questioning itself dissolves, leaving only the pure “you are”.
Commentaries and Insights

Osho’s commentaries on “Self-remembering” provide extensive insights into its purpose, effects, and broader Tantric context:

  • Addressing Human “Absence”: Osho states that humans often exist “absently,” unaware of their own presence, leading to suffering and boredom. This meditation aims to fill one with their own presence, making life ecstatic.
  • Beyond the Mind’s Reflections: The self, or pure being, is behind the mind, unable to be reflected by it. Self-remembering helps one transcend the mind and its false identities, leading to a “headless,” “uncentered” state, where one is everywhere or nowhere.
  • Gurdjieff’s Core Teaching: The entire Gurdjieffian system of self-remembering is based on this very sutra, highlighting its profound significance in Western mysticism.
  • Not a Mental Repetition: Osho explicitly warns that self-remembering is not a verbal mantra or mental process like repeating “I am”. Such repetitions can become a psychological tranquiliser, inducing sleep rather than awareness. True self-remembering is a silent, non-verbal feeling.
  • Transformation from “Robot-like” Existence: Without self-remembering, individuals live like “robots” or mechanical beings, unconscious of their actions. This technique brings alertness and transforms mechanical behaviour into conscious action.
  • Discovery, Not Attainment: Like many Tantric methods, self-remembering is not about achieving something new but about discovering what is already present within you. The truth is already here and now; you have merely forgotten it. Even a momentary glimpse of self-awareness offers a taste of “buddhahood”.
  • Grounding in the Center: Consistent practice of self-remembering eventually permeates even sleep and dreams, enabling one to remain aware (“I am”) even when asleep. This signifies being truly grounded in one’s centre.
  • Quality of Enlightened Sleep: An enlightened person does not dream because dreams require unconsciousness and incomplete experiences. Their sleep is a deep bodily relaxation, but their consciousness remains fully awake and present, without any “suspended experiences”.
  • Initial Challenges and the Role of Effort: While the goal is effortless being, the journey requires initial effort to break deeply ingrained unconscious habits. This “arduous effort” can be challenging, even making practitioners feel “crazy,” but it is a necessary starter. Osho encourages cooperation with any light catharsis to intensify it, as suppression was not spontaneous.
  • Beyond Belief and Ideology: Tantra is a science concerned with “how” to attain truth through direct experience, not with philosophical “what” or religious beliefs. It requires courage to experiment, not adherence to scriptures or ideologies.
  • The Guru’s Significance: While the techniques can be practiced independently, the grace of a master can accelerate the process, especially through initiation. A master can observe the individual’s unique needs and tailor the method, facilitating a deeper and quicker transformation. The guru helps one become aware of their own absence and the illusory nature of the world for them, pushing them off their false centre.