The only way to get out of misery patterns, whether ancient or new, is witnessing. I say it is the only way, because nobody has escaped from the mind without becoming a witness. Just witness, and suddenly you will start laughing at your own misery. All our miseries are so superficial – and most fundamentally, they are all borrowed.
And everybody is giving his misery to everybody else he comes in contact with. People are talking continuously about their miseries, about their troubles, about their conflicts. Have you ever heard anybody talking about his joyous moments? About his dances and songs? About his silences and blissfulness? No, nobody talks about these things. People go on sharing all their wounds, and whenever you are talking about your misery to somebody, without your knowing, you are transferring a miserable pattern. The person may be thinking that he is only listening to you, but he is also catching the vibe of misery, the wounds.
When I said that you carry other people’s wounds, my statement meant that your own consciousness has no wounds. If everybody becomes alert, meditative, there will be no wounds in the world. They will simply disappear. They will not find any house, any shelter. This is possible. If it is possible for me, it is possible for everybody.
And in your question you also ask why “we can so easily accept someone else’s wound,” and why it is “so difficult to accept our own buddhahood.”
You can accept somebody’s wounds because you also have wounds. You understand the language of wounds, miseries, sufferings.
And you ask why we cannot accept the idea of being a buddha.
In the first place, you rarely come across a buddha. Very rarely does a buddha exist in the world, so even if you meet him you will not understand his language. Most probably you will misunderstand him. You know misery, and he is talking about bliss. You know wounds, and he is talking about eternal health. You know only death, and he is talking about eternity.
In the first place, it is difficult to find a buddha. In the second place, it is difficult to understand his language because it is not your language. Otherwise, this must be the simplest thing in the world – to understand one’s buddhahood. It is so obvious. Your very being is already a buddha, but you have forgotten the path to your inner being. You have traveled long on many paths, but they all lead outside. And slowly, slowly you have forgotten that there is a small space within you which you have not explored.
Meditation is nothing but an exploration of your ignored inner space. That small space will suddenly remind you that you are a buddha. And unless it becomes a mindfulness in you that you are a buddha… It is not a concept; nobody can convince you that you are a buddha – you cannot be otherwise.
If you simply go in, the very experience of the interior space explodes in the recognition and remembrance of your buddhahood. It is not a philosophy, it is an existential experience.