Chapter 21: Three Looking Techniques
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 object.
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: see 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.