Observation of Oneself

Intimate self-observation is a practical means of achieving radical transformation.

Knowing and observing are different. Many confuse self-observation with knowing. We know that we are sitting in a chair in a room, but this does not mean that we are observing the chair.

We know that at a given moment we are in a negative state, perhaps with some problem or worried about this or that matter or in a state of unease or uncertainty, etc., but this does not mean that we are observing it.

Do you feel antipathy towards someone? Do you dislike a certain person? Why? You will say that you know that person… Please! Observe them, knowing is never observing; do not confuse knowing with observing…

Self-observation, which is one hundred percent active, is a means of self-change, while knowing, which is passive, is not.

Certainly, knowing is not an act of attention. Attention directed inwards, towards what is happening inside us, is something positive, active…

In the case of a person to whom one has antipathy just because, because it pleases us and often for no reason, one notices the multitude of thoughts that accumulate in the mind, the group of voices that speak and shout disorderly within oneself, what they are saying, the unpleasant emotions that arise within us, the unpleasant taste that all this leaves in our psyche, etc., etc., etc.

Obviously, in such a state we also realise that internally we are treating the person we have antipathy for very badly.

But to see all this, it unquestionably requires attention directed intentionally inwards; not passive attention.

Dynamic attention really comes from the observing side, while thoughts and emotions belong to the observed side.

All this makes us understand that knowing is something completely passive and mechanical, in evident contrast to self-observation which is a conscious act.

We do not mean by this that mechanical self-observation does not exist, but such type of observation has nothing to do with the psychological self-observation to which we are referring.

Thinking and observing are also very different. Any subject can indulge in the luxury of thinking about themselves as much as they want, but this does not mean that they are really observing themselves.

We need to see the different “Egos” in action, discover them in our psyche, understand that within each of them there is a percentage of our own consciousness, repent of having created them, etc.

Then we will exclaim. “But what is this Ego doing?” “What is it saying?” “What does it want?” “Why is it tormenting me with its lust?”, “With its anger?”, etc., etc., etc.

Then we will see within ourselves, that whole train of thoughts, emotions, desires, passions, private comedies, personal dramas, elaborate lies, speeches, excuses, morbidities, beds of pleasure, scenes of lasciviousness, etc., etc., etc.

Many times before falling asleep, in the precise instant of transition between wakefulness and sleep, we feel within our own mind different voices that speak to each other, they are the different Egos that must break in such moments all connection with the different centres of our organic machine in order to then submerge themselves in the molecular world, in the “Fifth Dimension”.