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Read Summary of '''[[Self Observation Summary|Self Observation]]'''
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= What is Self-Observation =
 
We have in all functionings of the mentality four elements, the object of mental consciousness, the act of mental consciousness, the occasion and the subject. In the self-experience of the self-observing inner being, the object is always some state or movement or wave of the conscious being, anger, grief or other emotion, hunger or other vital craving, impulse or inner life reaction or some form of sensation, perception or thought activity. The act is some kind of mental observation and conceptual valuation of this movement or wave or else a mental sensation of it in which observation and valuation may be involved and even lost,—so that in this act the mental person may either separate the act and the object by a distinguishing perception or confuse them together indistinguishably. <ref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p5</ref>
 
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You may have a mental power of observation, a vital power of observation, a physical power of observation. When you observe ideas, for instance, the train of ideas, the logic of the ideas, it is not altogether the same power of observation as when you look at a friend doing athletics and see whether he is making his movements correctly or not. That is, the capacity of attention is there in both cases, but it works in a different field. It can't be said that it is one part of the being observing the others; it is the faculty of observation developing in each part of the being—that is, the faculty of concentration and attention. <ref>http://incarnateword.in/cwm/06/27-january-1954#p34</ref>
 
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This sensational thought-mind which is based upon sense, memory, association, first ideas and resultant generalisations or secondary ideas, is common to all developed animal life and mentality….The intelligence and will of the animal are involved in the sense-mind and therefore altogether governed by it and carried on its stream of sensations, sense-perceptions, impulses; it is instinctive. Man is able to use a reason and will, a self-observing, thinking and all-observing, an intelligently willing mind which is no longer involved in the sense-mind, but acts from above and behind it in its own right, with a certain separateness and freedom. He is reflective, has a certain relative freedom of intelligent will. He has liberated in himself and has formed into a separate power the buddhi.
<ref>http://incarnateword.in/cwsa/24/purification-intelligence-and-will#p4</ref>
 
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The ordinary mind knows itself only as an ego with all the movements of the nature in a jumble and, identifying itself with these movements, thinks "I am doing this, feeling that, thinking, in joy or in sorrow etc." The first beginning of real self-knowledge is when you feel yourself separate from the nature in you and its movements and then you see that there are many parts of your being, many personalities each acting on its own behalf and in its own way. <ref>http://incarnateword.in/cwsa/28/the-psychic-being#p84</ref>
= What <center>~</center> '''Active and Passive Observation'''  Your consciousness becomes a screen or mirror; but this is when you are in a state of contemplation, a mere observer; when you are active, it is Selflike a searchlight. You have only to turn it on, if you want to see luminously and examine penetratingly anything in any place. <ref>http://incarnateword.in/cwm/03/30-june-1929#p7</ref> '''Observation =is Not Discernment'''
...if he [man] is not to remain this being of the surface ignorance seeking obscurely after the truth of things and collecting and systematising fragments and sections of knowledge, For the small limited and half-competent creature capacity of the cosmic Force which he now is in his phenomenal nature. He observation must know himself and discover and utilise all his potentialities: but to know himself and the world completely he must go behind his own and its exterior, he must dive deep below his own mental surface and not be confused with the physical surface capacity of Naturediscernment. This he can only do by knowing his inner mental, vital, physical and psychic being and its powers and movements and the universal laws and processes of the occult Mind and Life which stand behind the material front of the universe…Discernment is an intellectual capacity.But this knowledge must be something more than Something like a creed or a mystic revelation; his thinking mind must be able to accept judgment already enters into it, to correlate it with what we call "discrimination": you can distinguish between the principle origin of things one thing and the observed truth of the universe: this is the work of philosophyanother, and in the field reciprocal value of the truth of the spirit it can only these things. But that ought to be done by founded on a spiritual philosophy, whether intellectual in its method or intuitivecorrect observation. (The Motherpower of observation comes first, 18 June 1958) discernment follows. <ref>http://incarnateword.in/cwm/0903/1830-june-19581929#p3p7</ref>
==What to Observe ==
Your consciousness becomes One can prepare the body through a screen or mirror; but series of observations, studies, understandings,by showing it examples, making it understand things as one makes a child understand them, either by observing its own movements―but generally, in this , one is when you are comparatively blind!―or by observing those of others. And in a state more general way, this preparation will be based on recognised studies, on clear facts. Like this, for instance: that a certain number of persons, placed in exactly similar circumstances, experience, each one of contemplationthem, very different effects. One may go even further: in a mere observer; when you are activegiven set of definite circumstances, it there is like a searchlight. You have only to turn it oncertain number of particular, definite individuals, in apparently quite identical conditions, if you want to see luminously and examine penetratingly anything in for some the effects are catastrophic, while others escape without any placeharm. (The Mother, 30 June 1929) <ref>http://incarnateword.in/cwm/0308/304-junejuly-19291956#p7p15</ref>
'''Parts of the Being '''
Have you ever practised distinguishing what comes from your mind, what comes from your vital, what comes from your physical?... For it is mixed up; it is mixed up in the outward appearance. If you do not take care to distinguish, it makes a kind of soup, all that together. So it is indistinct and difficult to discover. But if you observe yourself, after some time you see certain things, you feel them to be there, like that, as though they were in your skin; for some other things you feel you would have to go within yourself to find out from where they come; for other things, you have to go still further inside, or otherwise you have to rise up a little: it comes from unconsciousness. And there are others; then you must go very deep, very deep to find out from where they come. This is just a beginning. (The Mother, 10 June 1953) <ref>http://incarnateword.in/cwm/05/10-june-1953#p31</ref>
….You may have a mental power of observation, a vital power of observation, a physical power of observation. When you observe ideas, for instance, '''Observing the train of ideas, the logic of the ideas, it is not altogether the same power of observation as when you look at a friend doing athletics and see whether he is making his movements correctly or not. That is, the capacity of attention is there in both cases, but it works in a different field. It canInner Being'''t be said that it is one part of the being observing the others; it is the faculty of observation developing in each part of the being—that is, the faculty of concentration and attention. For the capacity of observation must not be confused with the capacity of discernment. Discernment is an intellectual capacity. Something like a judgment already enters into it, what we call "discrimination": you can distinguish between the origin of one thing and of another, and the reciprocal value of these things. But that ought to be founded on a correct observation. The power of observation comes first, discernment follows. (The Mother, 27 January 1954) <ref>http://incarnateword.in/cwm/06/27-january-1954#p34</ref> ...We have in all functionings of the mentality four elements, the object of mental consciousness, the act of mental consciousness, the occasion and the subject. In the self-experience of the self-observing inner being, the object is always some state or movement or wave of the conscious being, anger, grief or other emotion, hunger or other vital craving, impulse or inner life reaction or some form of sensation, perception or thought activity. The act is some kind of mental observation and conceptual valuation of this movement or wave or else a mental sensation of it in which observation and valuation may be involved and even lost,—so that in this act the mental person may either separate the act and the object by a distinguishing perception or confuse them together indistinguishably. <ref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p5</ref>
For a larger mental being is there within us, a larger inner vital being, even a larger inner subtle-physical being other than our surface body-consciousness, and by entering into this or becoming it, identifying ourselves with it, we can observe the springs of our thoughts and feelings, the sources and motives of our action, the operative energies that build up our surface personality. For we discover and can know the inner being that secretly thinks and perceives in us, the vital being that secretly feels and acts upon life through us, the subtle-physical being that secretly receives and responds to the contacts of things through our body and its organs. Our surface thought, feeling, emotion is a complexity and confusion of impulsions from within and impacts from outside us; our reason, our organising intelligence can impose on it only an imperfect order: but here within we find the separate sources of our mental, our vital and our physical energisms and can see clearly the pure operations, the distinct powers, the composing elements of each and their interplay in a clear light of self-vision. <ref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p12</ref>
One can prepare the body through a series of observations, studies, understandings,by showing it examples, making it understand things as one makes a child understand them, either by observing its own movements―but generally, in this, one is comparatively blind!―or by observing those of others. And in a more general way, this preparation will be based on recognised studies, on clear facts. Like this, for instance: that a certain number '''The Three Modes of persons, placed in exactly similar circumstances, experience, each one of them, very different effects. One may go even further: in a given set of definite circumstances, there is a certain number of particular, definite individuals, in apparently quite identical conditions, and for some the effects are catastrophic, while others escape without any harm. (The Mother, 4 July 1956) <ref>http://incarnateword.in/cwm/08/4-july-1956#p15</ref>Nature'''
One can prepare The idea of the body through three essential modes of Nature is a series creation of observations, studies, understandingsthe ancient Indian thinkers and its truth is not at once obvious,by showing because it exampleswas the result of long psychological experiment and profound internal experience. Therefore without a long inner experience, making without intimate self-observation and intuitive perception of the Nature-forces it is difficult to grasp accurately or firmly utilise. Still certain broad indications may help the seeker on the Way of Works to understand things as one makes a child understand them, either analyse and control by observing its his assent or refusal the combinations of his own movements―but generallynature. These modes are termed in the Indian books qualities, in thisguṇas, one is comparatively blind!―or by observing those of others. And in a more general wayand are given the names sattva, this preparation will be based on recognised studiesrajas, on clear factstamas. Like this, for instance: that a certain number Sattwa is the force of persons, placed equilibrium and translates in exactly similar circumstances, experience, each one quality as good and harmony and happiness and light; rajas is the force of them, very different effects. One may go even further: kinesis and translates in a given set of definite circumstancesquality as struggle and effort, there passion and action; tamas is a certain number the force of particular, definite individualsinconscience and inertia and translates in quality as obscurity and incapacity and inaction. Ordinarily used for psychological self-analysis, these distinctions are valid also in apparently quite identical conditions, physical Nature. Each thing and for some every existence in the effects lower Prakriti contains them and its process and dynamic form are catastrophic, while others escape without any harmthe result of the interaction of these qualitative powers. (The Mother, 4 July 1956) <ref>http://incarnateword.in/cwmcwsa/0823/4the-julythree-modes-of-1956nature#p15p2</ref>
'''Dreams'''
'''The Three Modes Now the procedure to deal with dreams and the dreamland. First become conscious—conscious of Nature'''your dreams. Observe the relation between them and the happenings of your waking hours. If you remember your night, you will be able to trace back very often the condition of your day to the condition of your night. In sleep some action or other is always going on in your mental or vital or other plane; things happen there and they govern your waking consciousness. <ref>http://incarnateword.in/cwm/03/21-april-1929#p6</ref>
The idea of the three essential modes of Nature is a creation of the ancient Indian thinkers and its truth is not at once obvious, because it was the result of long psychological experiment and profound internal experience. Therefore without a long inner experience, without intimate self-observation and intuitive perception of the Nature-forces it is difficult to grasp accurately or firmly utilise. Still certain broad indications may help the seeker on the Way of Works to understand, analyse and control by his assent or refusal the combinations of his own nature. These modes are termed in the Indian books qualities, guṇas, and are given the names sattva, rajas, tamas. Sattwa is the force of equilibrium and translates in quality as good and harmony and happiness and light; rajas is the force of kinesis and translates in quality as struggle and effort, passion and action; tamas is the force of inconscience and inertia and translates in quality as obscurity and incapacity and inaction. Ordinarily used for psychological self-analysis, these distinctions are valid also in physical Nature. Each thing and every existence in the lower Prakriti contains them and its process and dynamic form are the result of the interaction of these qualitative powers. <refcenter>http://incarnateword.in/cwsa/23/the-three-modes-of-nature#p2~</refcenter>
It is a tremendous field of observation—there is no end to the discoveries you can make in your dreams. But there is one important point: you must not go to sleep when you are very tired, for if you do, you fall into a sort of unconsciousness in which dreams do whatever they like with you, and you have no reaction. Just as I said that you should not eat without having taken rest, I would advise everyone to rest before going to sleep. And for that, you must know how to rest. <ref>http://incarnateword.in/cwm/15/1-february-1951#p14</ref>
 
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As the inner consciousness grows by sadhana, these dream experiences increase in number, clearness, coherence, accuracy and after some growth of experience and consciousness, we can, if we observe, come to understand them and their significance to our inner life. Even we can by training become so conscious as to follow our own passage, usually veiled to our awareness and memory, through many realms and the process of the return to the waking state. At a certain pitch of this inner wakefulness this kind of sleep, a sleep of experiences, can replace the ordinary subconscient slumber.
<ref>http://incarnateword.in/cwsa/30/three-experiences-of-the-inner-being#p6</ref>
[[#top|Back to Contents]]
= Reasons for Why is Self-Observation Important? =
To work for your perfection, the first step ...if he [man] is not to become conscious of yourself, remain this being of the different parts surface ignorance seeking obscurely after the truth of your being things and collecting and systematising fragments and their respective activities. You must learn to distinguish these different parts one from anothersections of knowledge, so that you may become clearly aware of the origin small limited and half-competent creature of the movements that occur cosmic Force which he now is in you, the many impulses, reactions his phenomenal nature. He must know himself and discover and conflicting wills that drive you utilise all his potentialities: but to action. It is an assiduous study which demands much perseverance know himself and the world completely he must go behind his own and sincerity. For man's natureits exterior, especially he must dive deep below his own mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says surface and doesthe physical surface of Nature. It is This he can only do by observing these movements with great careknowing his inner mental, by bringing themvital, as it were, before physical and psychic being and its powers and movements and the universal laws and processes of the occult Mind and Life which stand behind the tribunal material front of our highest ideal, with the universe. ...But this knowledge must be something more than a creed or a sincere will mystic revelation; his thinking mind must be able to submit to its judgmentaccept it, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire correlate it with the capacity principle of knowing things and the observed truth of our being, that the universe: this is to say, what we are truly created for, what we can call our mission upon earththe work of philosophy, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the field of the truth of our existence, whatever is opposed to the spirit it. In this way, little by little, all the parts, all the elements of our being can only be organised into done by a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Thereforespiritual philosophy, whether intellectual in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavourits method or intuitive. <ref>http://incarnateword.in/cwm/1209/the18-science-ofjune-living1958#p5p3</ref>
The true and ultimate, as distinguished from the immediate or intermediate importance of our observing, reasoning, inquiring, judging intelligence is that it prepares the human being for the right reception and right action of a Light from above which must progressively replace in him the obscure light from below that guides the animal..Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards the superman; he is on his upward march towards the Divine.<refcenter>http://incarnateword.in/cwsa/23/self-consecration#p17~</refcenter>
= How To work for your perfection, the first step is to Observe Oneself =become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour. <ref>http://incarnateword.in/cwm/12/the-science-of-living#p5</ref>
But you must begin when very small, and consciously, very consciously; you must begin with a sense of observation of all the movements in yourself, of their relation with others, of—precisely, of your degree of independence, real individuality, of knowing where impulses come from, where other movements come from: whether it is contagion from outside or something that arises from within yourself. A very profound study of all the movements in oneself is necessary in order to succeed simply in crystallising a being who is a little conscious, a little conscious. (The Mother, 22 September 1954) <refcenter>http://incarnateword.in/cwm/06/22-september-1954#p43~</refcenter>
You project yourself on … if each element which comes with its ignorance, its unconsciousness, its egoism, is put before the screen will to change and then observe one remains awake, compares, observes, studies and see all slowly acts, that is moving there and how it moves and what happens. You make a little diagram, it becomes so infinitely interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further makes marvellous and take a decisionquite unexpected discoveries. Or even a still greater step: you organise—arrange, take up all that, put each thing One finds in its placeoneself lots of small hidden folds, organise in such little things one had not seen at the beginning; one undertakes a way that you begin to have a straight movement with an sort of inner meaning. And then you become conscious of your direction chase, goes hunting into small dark corners and are able to saytells oneself: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. NowWhat, I have arranged all was like that within ! This was there in me, each I am harbouring this little thing "—sometimes so sordid, so mean, so nasty. And once it has been put in its placediscovered, how wonderful! One puts the light upon it and it disappears and you no longer have those reactions which made you so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen sad before, when you used to me for say, "Oh! I myself am deciding it...."shall never get there. (The Mother, 29 July 1953) <ref>http://incarnateword.in/cwm/0504/2919-julyapril-19531951#p47p14</ref>
It is not a physical retirement that is needed, but an inner detachment from the mental formations and vital desires. To find the real self above and within and live in that, not in the mind's conceptions or the vital's reactions. These must be observed and looked at not as one's own but as movements of a surface ignorant nature. <refcenter>http://incarnateword.in/cwsa/31/interactions-with-others-and-the-practice-of-yoga#p111~</refcenter>
== By Developing a Quiet Mind ==If you had that observation (from the inner spiritual, not the outer intellectual and ethical viewpoint), then it would be comparatively easy for you to get out of your difficulties; for instance you would find at once where this irrational impulse to flee away came from and it would not have any hold upon you. Of course, all that can only be done to the best effect when you stand back from the play of your nature and become the Witness-Control or the Spectator-Actor Manager. But that is what happens when you take this kind of self-seeing posture. <ref>http://incarnateword.in/cwsa/31/mental-difficulties-and-the-need-of-quietude#p23</ref>
It is only when we follow the yogic process of quieting the mind itself that a profounder result of our self-observation becomes possible. <refcenter>http://incarnateword.in/cwsa/21/indeterminates-cosmic-determinations-and-the-indeterminable#p12~</refcenter>
A quiet mind does not mean that there will be no thoughts The true and ultimate, as distinguished from the immediate or mental movements at allintermediate importance of our observing, but reasoning, inquiring, judging intelligence is that these will be on it prepares the human being for the surface right reception and you right action of a Light from above which must progressively replace in him the obscure light from below that guides the animal. ...Man can bring an enlightened will feel your true being within separate from them, observing but not carried awayan enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, able he is man and no longer an animal. When he can begin to watch replace desire altogether by a still greater enlightened thought and judge them sight and reject all that has will in touch with the Infinite, consciously subject to be rejected and a diviner will than his own, linked to accept a more universal and keep to all that transcendent knowledge, he has commenced the ascent towards the superman; he is true consciousness and true experienceon his upward march towards the Divine. <ref>http://incarnateword.in/cwsa/2923/peaceself-consecration#p10p17</ref>
What happens usually is that something touches the vital, often without one's knowing it, and brings up the old ordinary or external consciousness in such a way that the inner mind gets covered up and all the old thoughts and feelings return for a time. It is the physical mind that becomes active and gives its assent. If the whole mind remains quiet and detached observing the vital movement, but not giving its assent, then = How to reject it becomes more easy. This established quietude and detachment of the mind marks always a great step forward made in the sadhana. <ref>http://incarnateword.in/cwsa/31/the-vital-and-other-levels-of-being#p45</ref>Observe Oneself? =
But if you remain must begin when very quietsmall, only if you observe—as though you were silently looking at somethingand consciously, very consciously; you understand—then you will must begin seeing more preciselywith a sense of observation of all the movements in yourself, of their relation with others, of—precisely, of your degree of independence, real individuality, and little by little distinguishing between different categories of things. You will be able to know what one thing is and what another etc.knowing where impulses come from, where other movements come from: whether it comes is contagion from you outside or something that arises from outside, whether it within yourself. A very profound study of all the movements in oneself is on necessary in order to succeed simply in crystallising a material plane or on another plane. All this being who is learnt through a very quiet observationlittle conscious, quiet but very sharp, you understand; because there are very tiny shades, very tiny, between different things, and when you get used to distinguishing these nuances, you can discern exactly what it isa little conscious. (The Mother, 20 October 1954) <ref>http://incarnateword.in/cwm/06/2022-octoberseptember-1954#p46p43</ref>
It is really an inner silence that is needed—a something silent within that looks at outer talk and action but feels it as something superficial, not as itself and is quite indifferent and untouched by it. It can bring forces to support speech and action or it can stop them by withdrawal or it can let them go on and observe without being involved or moved. <refcenter>http://incarnateword.in/cwsa/31/speech-and-yoga#p76~</refcenter>
You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens.You make a little diagram, it becomes so interesting then..You must be able to silence your head absolutely and be completely detachedAnd then, not to have (for exampleafter a while, when you are looking for the solution of quite accustomed to seeing, you can go one step further and take a decision. Or even a problem)still greater step: you organise—arrange, not to have already take up all that, put each thing in its place, organise in your head the solution such a way that seems you begin to you right or the best or most profitable. That must not be there. You must become absolutely like have a blank paper, straight movement with nothing on itan inner meaning. And then you proceed in that way, with a very sincere aspiration become conscious of your direction and are able to know the truthsay: "Very well, without assuming beforehand that it will be like this or like thus; my life will develop in that; way, because otherwise you will see only your own formation. The very first condition that is that the head must keep completely silent during the time one is observinglogic of my being. (The MotherNow, 30 September 1953) <ref>http://incarnateword.I have arranged all that within me, each thing has been put in/cwm/05/30-september-1953#p13</ref> To silence the mind it is not enough to throw back each thought as it comesits place, that can only be and so naturally a subordinate movementcentral orientation is forming. I am following this orientation. One must get back from all thought step more and be separate from I know what will happen to me for I myself am deciding it, a silent consciousness observing the thoughts if they come, but not oneself thinking or identified with the thoughts. Thoughts must be felt as outside things altogether. It is then easier to reject thoughts or let them pass without their disturbing the quietude of the mind..". <ref>http://incarnateword.in/cwsacwm/3105/interactions29-withjuly-others-and-the-practice-of-yoga1953#p99p47</ref>
== By Developing the Witness Attitude ==<center>~</center>
Have you never felt this? As though you were If one begins to find out, to understand what a feeling is and what a little behind or above thingsthought is, and were looking how it works, then one can already go quite far on the path with that. One must at them taking place but were not doing anything yourself? Witness means the same time observe how his feelings and thoughts have an observer, someone who looks action on and does not act himself. Sothe body, when what the mind reciprocity is very quiet. And then, one can withdraw a little there is another exercise which consists in this way from circumstances and look at things as though he were a witnesslooking into oneself for what is persistent, what is lasting, a spectatorsomething which makes one say "I", and which is not participating in the action himselfbody. This gives you a great detachmentFor obviously, a great quietudewhen one was very small, and also then when each year one grows up, if one takes fairly long distances, for example a distance of about ten years, they are very precise sense of the value of thingsdifferent "I"s from what one was when as small as this (gesture), because and then what one is now; it is difficult to say that it cuts is the attachment to actionsame person, you see. When you know how to do If one takes only this with yourself, when you still there is something which has the feeling of always being the same person. So one must reflect, seek, try to understand what it is. This indeed can withdraw and watch yourself acting, lead you learn many things about yourselffar on the path. When you are all mixed up and take part in Then if one also studies the relation between these different things—between thoughts, feelings, their actionon the body, you do not observe yourself actingthe reciprocal action of the body on these things—and also what it is that says "I" permanently, you don't know what it is that can trace a curve in the movement of the being, if one seeks carefully enough, it leads you are likequite far. But when you draw back Naturally if one seeks far enough and look at yourselfwith enough persistence, you can perceive many imperfections which you wouldn't have seen otherwiseone reaches the psychic. (The Mother, 13 October 1954) <ref>http://incarnateword.in/cwm/0607/139-octobermarch-19541955#p2p23</ref>
A man with a very developed introspective mind often identifies himself with the witness part of his mind and observes his own thoughts and studies their nature. That is a beginning which makes it easy for the full detachment to come. For others it is less easy, but it can be done by all. <refcenter>http://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p~</refcenter>
You have to become conscious—that It is to say, there must be something in you which not a physical retirement that is not carried away by thoughts and feelingsneeded, but looks at them an inner detachment from the mental formations and vital desires. To find the real self above and observes how they work within and how they affect you. The part live in that observes and knows is called , not in the mind's conceptions or the Witness sākṣī in manvital's reactions. It is always possible to develop this in oneselfThese must be observed and looked at not as one's own but as movements of a surface ignorant nature. <ref>http://incarnateword.in/cwsa/3031/innerinteractions-with-detachmentothers-and-the-witnesspractice-of-attitudeyoga#p25p111</ref>
==By Becoming Conscious ==<center>~</center>
But a time comes when instead of doing things automatically, impelled by a consciousness When we are in contact with the Divine or in contact with an inner knowledge and force of which one is quite unaware—a time comes when one can observe what goes on in oneselfvision, study one's movements, find their causes, and at the same time we begin to exercise a control first over what goes on within us, then on see all the influence cast on us from outside which makes us act, circumstances of our life in the beginning altogether unconsciously and almost involuntarily, but gradually more and more consciously; a new light and the will can wake up and react. Then at that moment, observe how they all tended without our knowing it towards the moment there is a conscious will capable growth of reacting, one may say, "I have become conscious." This does not mean that it is a total our being and perfect consciousness, it means that it is a beginning: for example, when one is able to observe all towards the reactions in one's being and work we had to have a certain control over themdo, towards some development that had to let those one approves of have playbe made,—not only what seemed good, fortunate or successful but the struggles, and to controlfailures, stopdifficulties, annul those one doesn't approve ofupheavals. (The Mother, 28 November 1956) <ref>http://incarnateword.in/cwmcwsa/0829/28the-divine-grace-novemberand-1956guidance#p19p33</ref>
== By Vigilance ==
One can be quiet, happy, cheerful without being all that in a light or shallow way—and the happiness need not bring any vital reaction. All that you need to do is to be observant and vigilant,—watchful so that you may not give assent to wrong movements or the return of the old feelings, darkness, confusion etc. Not fear, but vigilance. If you remain vigilant, then with the increase of the Force upholding you, a power of self-control will come, a power to see and reject the wrong turn or the wrong reaction when it comes. <ref>http://incarnateword.in/cwsa/31/fear#p12</ref>
So the man of real merit or the more civilised man has a whole mental construction to which he must conform in order to be in harmony with the ideal of the environment in which he lives. But someone who does not conform at least to the smallest part of this construction would be considered a savage and would be thrown out of the society immediately. In fact, people who are criminals or half-mad are those who obey their impulses without any mental control. There isn't a single person among you who gives way without control to all the impulses that get hold of him. You have only to observe yourselves living, you spend your time saying, "No, this I can't do", or "This I can", or in restraining one movement or encouraging another. This is mental control. (The Mother, 15 September 1954) <refcenter>http://incarnateword.in/cwm/06/15-september-1954#p9~</refcenter>
But you have only to observe yourselves... you can observe yourself, catch yourself at least a hundred times a day, with a mind which decides everything, knows everything, judges everything, knows very well what is good, what bad, what is true, what false, what is right... And also how one should act, what this person should have done, how to resolve that problem.... All men know, you see... If they were at the head of governments, for instance, they would know very well how to manage everything! But people don't listen to them... that's all! (The Mother, 21 July 1954) <ref>http://incarnateword.in/cwm/06/21-july-1954#p40</ref>
== By Sincerity and Impartiality ==<center>~</center>
For that you must be absolutely sincere But a time comes when instead of doing things automatically, impelled by a consciousness and impartial. You must force of which one is quite unaware—a time comes when one can observe yourself as if you were observing and criticising a third person. You must not start with an idea that this is your lifewhat goes on in oneself, study one's missionmovements, this is your particular capacityfind their causes, this you are and at the same time begin to do or that you are to doexercise a control first over what goes on within us, then on the influence cast on us from outside which makes us act, in this lies your talent or geniusthe beginning altogether unconsciously and almost involuntarily, etcbut gradually more and more consciously; and the will can wake up and react. That will carry you away from Then at that moment, the right track. It moment there is not the liking or disliking a conscious will capable of your external beingreacting, your mental or vital or physical choice that determines the true line of your growth. Nor should you take up the opposite attitude and one may say, "I am good for nothing in this matterhave become conscious." This does not mean that it is a total and perfect consciousness, I am useless in it means that one; it is not a beginning: for me." Neither vanity and arrogance nor self-depreciation and false modesty should move you. As I saidexample, you must be absolutely impartial when one is able to observe all the reactions in one's being and unconcerned. You should be like to have a mirror that reflects the truth certain control over them, to let those one approves of have play, and does not judgeto control, stop, annul those one doesn't approve of. (The Mother, 12 November 1952) <ref>http://incarnateword.in/cwm/1508/1228-november-19521956#p6p19</ref>
==By Becoming Aware of Desire ==<center>~</center>
For that you must observe yourself veryTake one hour of your life, very attentively, and if there is anything in you the one which produces something like a small intense vibration, then you may be sure that there lies a desire. For example, you say, "This food is necessary most convenient for me"—you believe, you imagine, you think and during that you need such and such a thing and you find the necessary means to obtain the thing. To know if it is a need or a desire, you must look at time observe yourself very closely and ask yourself, "What will happen if I cannot get the thing?" Then if say only the immediate answer is, "Oh, it will be very bad", you may be sure that it is a matter of desireabsolutely indispensable words. It is the same for everything. For every problem you draw back, look at yourself and ask, "Let us see, am I going to have the thing?" If at that moment something in you jumps up with joy, you may be certain there is a desire. On the other hand, if something tells you, "Oh, I am not going to get it", and you feel very depressed, then again it is a desire. (The Mother, 25 January 1951) <ref>http://incarnateword.in/cwm/0403/25-january-1951anger#p3p15</ref>
==Limitations of Self-ObservationBy Developing a Quiet Mind ==
'''Surface Level Observation'''It is only when we follow the yogic process of quieting the mind itself that a profounder result of our self-observation becomes possible. <ref>http://incarnateword.in/cwsa/21/indeterminates-cosmic-determinations-and-the-indeterminable#p12</ref>
As a general rule, with a few very rare exceptions, men are content to observe more or less accurately everything that happens around them, and sometimes within themselves, and to classify all these observations according to one superficial system of logic or another. And they call this organisation, these systems, "knowledge". It has never occurred to them, they have not even begun to perceive that all the things they see, touch, feel, experience, are false appearances and not reality itself. <refcenter>http://incarnateword.in/cwm/10/aphorism-7#p3~</refcenter>
It is evident A quiet mind does not mean that there will be no thoughts or mental movements at all, but that our state these will be on the surface is indeed a state of knowledgeand you will feel your true being within separate from them, so far as it goesobserving but not carried away, but a limited knowledge enveloped able to watch and invaded by ignorance judge them and, reject all that has to a very large extent, by reason of its limitation, itself a kind of ignorance, at best a mixed knowledge-ignorance. It could not be otherwise since our awareness of the world is born of a separative rejected and to accept and surface observation with only an indirect means of cognition at its disposal; our knowledge of ourselves, though more direct, keep to all that is stultified by its restriction to the surface of our being, by an ignorance of our true self, the true sources of our nature, the true motive-forces of our action. It is quite evident that we know ourselves with only a superficial knowledge,—the sources of our consciousness and thought are a mystery; the true nature of our mind, emotions, sensations is a mystery; our cause of being and our end of being, the significance of our life and its activities are a mystery: this could not be if we had a real self-knowledge and a real world-knowledgeexperience. <ref>http://incarnateword.in/cwsa/2129/knowledge-by-identity-and-separative-knowledgepeace#p7p10</ref>
One throws oneself out all the time; all the time one lives, as it were, outside oneself, in such a superficial sensation that it is almost as though one were outside oneself. As soon as one wants even to observe oneself a little, control oneself a little, simply know what is happening, one is always obliged to draw back or pull towards oneself, to pull inwards something which is constantly like that, on the surface. And it is this surface thing which meets all external contacts, puts you in touch with similar vibrations coming from others. That happens almost outside you. (The Mother, 20 June 1956) <refcenter>http://incarnateword.in/cwm/08/20-june-1956#p49~</refcenter>
There are four movements which are usually consecutive, but which in the end may be simultaneous: to observe one's thoughts is the first, to watch over one's thoughts is the second, to control one'Ignorance''s thoughts is the third and to master one's thoughts is the fourth. To observe, to watch over, to control, to master. <ref>http://incarnateword.in/cwm/03/conjugate-verses#p7</ref>
As the surface mental entity moving from moment to moment, not observing his essential self but only his relation to his experiences of the Time-movement, in that movement keeping the future from himself in what appears to be a blank of Ignorance and non-existence but is an unrealised fullness, grasping knowledge and experience of being in the present, putting it away in the past which again appears to be a blank of Ignorance and non-existence partly lighted, partly saved and stored up by memory, he puts on the aspect of a thing fleeting and uncertain seizing without stability upon things fleeting and uncertain. But in reality, we shall find, he is always the same Eternal who is for ever stable and self-possessed in His supramental knowledge and what he seizes on is also for ever stable and eternal; for it is himself that he is mentally experiencing in the succession of Time. <refcenter>http://incarnateword.in/cwsa/21/memory-self-consciousness-and-the-ignorance#p15~</refcenter>
What happens usually is that something touches the vital, often without one'''Observing Invisible Forces'''s knowing it, and brings up the old ordinary or external consciousness in such a way that the inner mind gets covered up and all the old thoughts and feelings return for a time. It is the physical mind that becomes active and gives its assent. If the whole mind remains quiet and detached observing the vital movement, but not giving its assent, then to reject it becomes more easy. This established quietude and detachment of the mind marks always a great step forward made in the sadhana. <ref>http://incarnateword.in/cwsa/31/the-vital-and-other-levels-of-being#p45</ref>
If we observe a happening, we judge and explain it from the result and from a glimpse of its most external constituents, circumstances or causes; but each happening is the outcome of a complex nexus of forces which we do not and cannot observe, because all forces are to us invisible,—but they are not invisible to the spiritual vision of the Infinite: some of them are actualities working to produce or occasion a new actuality, some are possibles that are near to the pre-existent actuals and in a way included in their aggregate; but there can intervene always new possibilities that suddenly become dynamic potentials and add themselves to the nexus, and behind all are imperatives or an imperative which these possibilities are labouring to actualise. <refcenter>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p7~</refcenter>
= Self Observation in context of === Personality But if you remain very quiet, only if you observe—as though you were silently looking at something, you understand—then you will begin seeing more precisely, and Self-Observation == === Three Gunas and Self-Observation === In this progression the first step is a certain detached superiority to the three modes little by little distinguishing between different categories of Naturethings. The soul You will be able to know what one thing is inwardly separated and free what another etc., whether it comes from the lower Prakritiyou or from outside, not involved in its coils, indifferent and glad above whether itis on a material plane or on another plane. Nature continues to act in the triple round of her ancient habitsAll this is learnt through a very quiet observation,—desire, grief and joy attack the heart, the instruments fall into inaction and obscurity and wearinessquiet but very sharp, light and peace come back into the heart and mind and bodyyou understand; but the soul stands unchanged and untouched by these changes. Observing and unmoved by the grief and desire of the lower membersbecause there are very tiny shades, smiling at their joys and their strainingsvery tiny, regarding and unoverpowered by the failing and the darknesses of the thought and the wildness or the weaknesses of the heart and nervesbetween different things, uncompelled and unattached when you get used to the mind's illuminations and its relief and sense of ease or of power in the return of light and gladnessdistinguishing these nuances, you can discern exactly what it throws itself into none of these things, but waits unmoved for the intimations of a higher Will and the intuitions of a greater luminous knowledgeis. <ref>http://incarnateword.in/cwsacwm/2306/the20-three-modes-ofoctober-nature1954#p13p46</ref>
=== Parts and Planes of the Being === <center>~</center>
It is really an inner silence that is needed—a something silent within that looks at outer talk and action but feels it as something superficial, not as itself and is quite indifferent and untouched by it. It can bring forces to support speech and action or it can stop them by withdrawal or it can let them go on and observe without being involved or moved. <ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p76</ref>
<center>~</center>
You must be able to silence your head absolutely and be completely detached, not to have (for example, when you are looking for the solution of a problem), not to have already in your head the solution that seems to you right or the best or most profitable. That must not be there. You must become absolutely like a blank paper, with nothing on it. And you proceed in that way, with a very sincere aspiration to know the truth, without assuming beforehand that it will be like this or like that; because otherwise you will see only your own formation. The very first condition is that the head must keep completely silent during the time one is observing. <ref>http://incarnateword.in/cwm/05/30-september-1953#p13</ref>
<center>~</center>
To silence the mind it is not enough to throw back each thought as it comes, that can only be a subordinate movement. One must get back from all thought and be separate from it, a silent consciousness observing the thoughts if they come, but not oneself thinking or identified with the thoughts. Thoughts must be felt as outside things altogether. It is then easier to reject thoughts or let them pass without their disturbing the quietude of the mind. <ref>http://incarnateword.in/cwsa/31/interactions-with-others-and-the-practice-of-yoga#p99</ref>
== By Developing the Witness Attitude ==
There is Have you never felt this? As though you were a state of being experienced in Yoga in which we become a double consciousnesslittle behind or above things, one on the surface, small, active, ignorant, swayed by thoughts and feelingswere looking at them taking place but were not doing anything yourself? Witness means an observer, grief someone who looks on and joy and all kinds of reactionsdoes not act himself. So, when the other within calm, vast, equal, observing the surface being with an immovable detachment or indulgence or, it may be, acting upon its agitation to mind is very quiet, enlarge, transform it. So too we one can rise to withdraw a consciousness above little in this way from circumstances and observe the various parts of our beinglook at things as though he were a witness, inner and outera spectator, mental, vital and physical and not participating in the subconscient below allaction himself. This gives you a great detachment, a great quietude, and act upon one or other or the whole from that higher status. It is possible also to go down from that height or from any height into any a very precise sense of these lower states and take its limited light or its obscurity as our place of working while the rest that we are is either temporarily put away or put behind or else kept as a field value of reference from which we can get supportthings, sanction or light and influence or as a status into which we can ascend or recede and from because it observe cuts the inferior movementsattachment to action. Or we When you know how to do this with yourself, when you can plunge into trancewithdraw and watch yourself acting, get within ourselves and be conscious there while all outward you learn many things about yourself. When you are excluded; or we can go beyond even this inner awareness all mixed up and lose ourselves take part in some deeper other consciousness or some high superconsciencethe action, you do not observe yourself acting, you don't know what you are like. There is also a pervading equal consciousness into But when you draw back and look at yourself, you can perceive many imperfections which we can enter and see all ourselves with one enveloping glance or omnipresent awareness one and indivisibleyou wouldn't have seen otherwise. <ref>http://incarnateword.in/cwsacwm/2106/brahman-purusha-ishwara-maya13-prakritioctober-shakti1954#p23p2</ref>
=== Witness and Parts of Being ===<center>~</center>
It is difficult to say generally what is conscious; but naturally, if something observes, it is always A man with a very developed introspective mind often identifies himself with the "witness" element in this part—in each part of the being there is something which his mind and observes his own thoughts and studies their nature. That is a "witness", beginning which looks onmakes it easy for the full detachment to come. There For others it is even a physical witness which can get very much in the way; for instanceless easy, if but it watches you playing, this can paralyse you considerably. There is also a vital witness which looks at you, sees your desires and enjoys highly be done by all that happens; it acts also as a brake. There is the mental witness which judges ideas, which says, "This idea contradicts this other", and which arranges everything. Then there is the great psychic Witness, who is the inner divinity. (The Mother, 22 March 1951) <ref>http://incarnateword.in/cwmcwsa/0430/22inner-detachment-and-the-marchwitness-1951attitude#p6p</ref>
Sometimes there is no relation among these different witnesses—there ought to be, but it is not always there. But if there is in the being a will to become perfect, the relation is established quite quickly; one can refer to another and finally, if there is a sufficient sincerity, sufficient concentration, you come to the supreme inner Witness who can judge all things. But generally it may be said that it is always a part of the mind, more or less enlightened, in a little closer contact with the inner being, which observes and judges. (The Mother, 22 March 1951) <refcenter>http://incarnateword.in/cwm/04/22-march-1951#p7~</refcenter>
You have to become conscious—that is to say, there must be something in you which is not carried away by thoughts and feelings, but looks at them and observes how they work and how they affect you. The part that observes and knows is called the Witness sākṣī in man. It is always possible to develop this in oneself. <ref>http://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p25</ref>
The witness Purusha in the mind observes == By Sincerity and Impartiality == For that you must be absolutely sincere and impartial. You must observe yourself as if you were observing and criticising a third person. You must not start with an idea that the inadequacy of his effort, all the inadequacy in fact of manthis is your life's life and nature arises from the separation and the consequent strugglemission, this is your particular capacity, want of knowledgethis you are to do or that you are to do, want of harmonyin this lies your talent or genius, want of onenessetc. That will carry you away from the right track. It is essential for him to grow out not the liking or disliking of separative individualityyour external being, to universalise himself, to make himself one with your mental or vital or physical choice that determines the universetrue line of your growth. This unification can be done only through Nor should you take up the soul by making our soul of mind one with the universal Mindopposite attitude and say, "I am good for nothing in this matter, our soul of life I am useless in that one with the universal Life; it is not for me." Neither vanity and arrogance nor self-souldepreciation and false modesty should move you. As I said, our soul of body one with you must be absolutely impartial and unconcerned. You should be like a mirror that reflects the universal soul of physical Naturetruth and does not judge. <ref>http://incarnateword.in/cwsacwm/2415/the12-perfectionnovember-of-the-mental-being1952#p15p6</ref>
=== Psychic Being ===<center>~</center>
...behind there is the psychic which supports the development, the growth of the being and gives this continuity of consciousness, makes one feel that he is the same being even while being absolutely different, absolutely different. If later one observes himself sufficientlyyou observe yourself, he can you will see that the things he understood and could as soon as you do at that time are things something which seem to him absolutely inconceivable nowdisturbs you a little, and that he could never do the mind immediately gives you a similar thing because he favourable reason to justify yourself—this mind is no longer that person at allcapable of gilding everything. And yet, because within there was the psychic consciousness which is immortal, one has the feeling that In these conditions it is always the same being which was there and continues difficult to know oneself. One must be there and will continue absolutely sincere to be there with more or less progressive able to do it and more or less conscious changesto see clearly into all the little falsehoods of the mental being. (The Mother, 29 June 1955) <ref>http://incarnateword.in/cwm/0704/2915-junejanuary-19551951#p28p3</ref>
The ordinary mind knows itself only as an ego with all the movements ==By Becoming Aware of the nature in a jumble and, identifying itself with these movements, thinks "I am doing this, feeling that, thinking, in joy or in sorrow etc." The first beginning of real self-knowledge is when you feel yourself separate from the nature in you and its movements and then you see that there are many parts of your being, many personalities each acting on its own behalf and in its own way. The two different beings you feel are—one, the psychic being which draws you towards the Mother, the other the external being mostly vital which draws you outward and downwards towards the play of the lower nature. There is also in you behind the mind the being who observes, the witness Purusha, who can stand detached from the play of the nature, observing it and able to choose. <ref>http://incarnateword.in/cwsa/28/the-psychic-being#p84</ref>Desire ==
The actions are of importance only as expressing what For that you must observe yourself very, very attentively, and if there is anything in you which produces something like a small intense vibration, then you may be sure that there lies a desire. For example, you say, "This food is necessary for me"—you believe, you imagine, you think that you need such and such a thing and you find the necessary means to obtain the naturething. You have to To know if it is a need or a desire, you must look at yourself very closely and ask yourself, "What will happen if I cannot get the thing?" Then if the immediate answer is, "Oh, it will be very bad", you may be conscious sure that it is a matter of whatever in your actions desire. It is not the same for everything. For every problem you draw back, look at yourself and ask, "Let us see, am I going to have the thing?" If at that moment something in harmony you jumps up with joy, you may be certain there is a desire. On the Yoga and other hand, if something tells you, "Oh, I am not going to get rid of it. But for that what is needed is your own consciousness", the psychicand you feel very depressed, observing from within and throwing off what then again it is seen to be undesirablea desire. <ref>http://incarnateword.in/cwsacwm/2904/work25-andjanuary-yoga1951#p45p3</ref>
The mental being within watches, observes and passes judgment on all that happens in you. The psychic does not watch and observe in this way like a witness, but it feels and knows spontaneously in a much more direct and luminous way by the very purity of its own nature and the divine instinct within it, and so, whenever it comes to the front it reveals at once what are the right and what the wrong movements in your nature. <refcenter>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#p40~</refcenter>
== Consciousness and SelfIf you observe yourself attentively, you will see that before acting you need an inner impetus, something which pushes you. In the ordinary man this impetus is generally desire. This desire ought to be replaced by a clear, precise, constant vision of the Truth. <ref>http://incarnateword.in/cwm/04/21-Observation ==december-1950#p7</ref>
==By Education of the Senses==
HoweverBut it is through sensations that you learn: by seeing, if one observes observing, hearing. Classes develop your sensations, studies develop your sensations, the mind receives things a little deeply, through sensations. By the education of the senses the growth of one perceives that there 's general education is progressaided; if you learn to see well, that exactly, precisely; if you learn to hear well; if you learn through touch to know the nature of things become better and better; if you learn through the see of smell to distinguish between different odours—all these are a powerful means of education. In fact, though apparently they do not improve. And should be used for a consciousness seated a little higherthis, as instruments of observation, it control and knowledge. If one is quite evident that all evil—at least what we call evil—all falsehoodsufficiently developed, all that is contrary to one can know the nature of things through sight; through the see of smell one may also know the Truth, all sufferingvalue, all opposition is the result different nature of things; by touch one can recognise things. It is a disequilibrium. I believe question of education; that is, one who is habituated to seeing things from this higher plane sees immediately that must work for it is like that. (The Mother, 8 January 1951) <ref>http://incarnateword.in/cwm/0406/831-januarymarch-19511954#p13</ref>
<center>~</center>
At The child must be taught to observe, to note his reactions and impulses and their causes, to become a certain stage discerning witness of the sadhanahis desires, in the beginning (or near it) his movements of the more intense experiencesviolence and passion, it sometimes happens that there is the intense realisation of some aspect of the Divine, a sort his instincts of communion with it, possession and that is seen everywhere appropriation and all as that. It is a transitory phase domination and afterwards one gets the larger experience background of the Divine in all its aspects and beyond all aspects. Throughout the experience there should be one part vanity which supports them, together with their counterparts of the being that observes and understands—for sometimes ignorant sadhaks are carried away by their experience weakness, discouragement, depression and stop short there or fall into extravagance. It must be taken as an experience through which you are passingdespair. <ref>http://incarnateword.in/cwsacwm/3012/suggestions-for-dealing-withvital-experienceseducation#p10p14</ref>
== Thoughts and Self-Observation ==<center>~</center>
Thoughts are not the essence of mindThe indispensable starting-being, they are only an activity point is a detailed and discerning observation of mental nature; if that activity ceasesthe character to be transformed. In most cases, what appears then as a thought-free existence that manifests in its place itself is not a blank or void but something difficult and often a very real, substantial, concrete we may say—a mental being that extends itself widely baffling task. But there is one fact which the old traditions knew and which can be its own field of existence silent or active as well serve as the Witnessclue in the labyrinth of inner discovery. It is that everyone possesses in a large measure, Knowerand the exceptional individual in an increasing degree of precision, Master two opposite tendencies of that field character, in almost equal proportions, which are like the light and its actionthe shadow of the same thing. Some feel it first as Thus someone who has the capacity of being exceptionally generous will suddenly find an obstinate avarice rising up in his nature, the courageous man will be a void, but that is because their observation is untrained coward in some part of his being and insufficient and loss of activity gives them the sense good man will suddenly have wicked impulses. In this way life seems to endow everyone not only with the possibility of blank; expressing an emptiness there isideal, but it also with contrary elements representing in a concrete manner the battle he has to wage and the victory he has to win for the realisation to become possible. Consequently, all life is an emptiness education pursued more or less consciously, more or less willingly. In certain cases this education will encourage the movements that express the light, in others, on the contrary, those that express the shadow. If the circumstances and the environment are favourable, the light will grow at the expense of the shadow; otherwise the opposite will happen. And in this way the individual's character will crystallise according to the whims of Nature and the ordinary activitiesdeterminisms of material and vital life, unless a higher element comes in in time, a conscious will which, not refusing to allow Nature to follow her whimsical ways, will replace them by a logical and clear-sighted discipline. This conscious will is what we mean by a blank rational method of existenceeducation. <ref>http://incarnateword.in/cwsacwm/3012/three-experiences-of-thevital-inner-beingeducation#p3p6</ref>
It is only gradually, very slowly, through the movements of life and a more or less careful and thorough education that you begin == How to have sensations which are personal to you, feelings and ideas which are personal to you. An individualised mind is something extremely rare, which comes only after a long education; otherwise it is a kind of thought-current passing through your brain and then through another's and then through a multitude of other brains, and all this is in perpetual movement and has no individuality. One thinks what others are thinking, others think what still others are thinking, and everybody thinks like that in a great mixture, because these are currents, vibrations of thought passing from one to another. If you look at yourself attentively, you will very quickly become aware that very few thoughts in you are personal. Where do you draw them from?—From what you have heard, from what you have read, what you have been taught, and how many of these thoughts you have are the result of your own experience, your own reflection, your purely personal observation?—Not many. (The Mother, 20 February 1957) <ref>http://incarnateword.in/cwm/09/20-february-1957#p6</ref>Observe Thoughts==
The error comes from thinking that your thoughts are your own and that you are their maker and if you don't create thoughts (i.e. think), there will be none. A little observation ought to show that you are not manufacturing your own thoughts, but rather thoughts occur in you. <ref>http://incarnateword.in/cwsa/31/thought-and-knowledge#p3</ref>
<center>~</center>
The error comes from thinking Thoughts are not the essence of mind-being, they are only an activity of mental nature; if that activity ceases, what appears then as a thought-free existence that manifests in its place is not a blank or void but something very real, substantial, concrete we may say—a mental being that your thoughts are your extends itself widely and can be its own field of existence silent or active as well as the Witness, Knower, Master of that field and its action. Some feel it first as a void, but that you are is because their maker observation is untrained and insufficient and if you don't create thoughts (i.e. think), loss of activity gives them the sense of blank; an emptiness there will be none. A little observation ought to show that you are not manufacturing your own thoughtsis, but rather thoughts occur in youit is an emptiness of the ordinary activities, not a blank of existence. <ref>http://incarnateword.in/cwsa/3130/thoughtthree-experiences-of-the-andinner-knowledgebeing#p3</ref>
When one practises Yoga and observes the thoughts, one sees that they come from outside, from universal Nature, from the mental, vital or subtle physical worlds etc. The proper thing is then to stand back from these thoughts, voices or suggestions, to reject them or else control them, to make the mind free and quiet and open only to the divine light, force, knowledge and the presence of the Divine….Aspire, get into contact with the Light and the true Force, reassert your will to reject these suggestions and voices. Do not take interest in these voices, keep the mind quiet. <refcenter>http://incarnateword.in/cwsa/31/thought-and-knowledge#p5~</refcenter>
== Sense It is only gradually, very slowly, through the movements of life and Self Observation ==a more or less careful and thorough education that you begin to have sensations which are personal to you, feelings and ideas which are personal to you. An individualised mind is something extremely rare, which comes only after a long education; otherwise it is a kind of thought-current passing through your brain and then through another's and then through a multitude of other brains, and all this is in perpetual movement and has no individuality. One thinks what others are thinking, others think what still others are thinking, and everybody thinks like that in a great mixture, because these are currents, vibrations of thought passing from one to another. If you look at yourself attentively, you will very quickly become aware that very few thoughts in you are personal. Where do you draw them from?—From what you have heard, from what you have read, what you have been taught, and how many of these thoughts you have are the result of your own experience, your own reflection, your purely personal observation?—Not many. <ref>http://incarnateword.in/cwm/09/20-february-1957#p6</ref>
This sensational thought-mind which is based upon sense, memory, association, first ideas and resultant generalisations or secondary ideas, is common to all developed animal life and mentality….The intelligence and will of the animal are involved in the sense-mind and therefore altogether governed by it and carried on its stream of sensations, sense-perceptions, impulses; it is instinctive. Man is able to use a reason and will, a self-observing, thinking and all-observing, an intelligently willing mind which is no longer involved in the sense-mind, but acts from above and behind it in its own right, with a certain separateness and freedom. He is reflective, has a certain relative freedom of intelligent will. He has liberated in himself and has formed into a separate power the buddhi. <refcenter>http://incarnateword.in/cwsa/24/purification-intelligence-and-will#p4~</refcenter>
….But it is through sensations When one practises Yoga and observes the thoughts, one sees that you learn: by seeingthey come from outside, observingfrom universal Nature, hearing. Classes develop your sensationsfrom the mental, studies develop your sensations, the mind receives things through sensationsvital or subtle physical worlds etc. By the education of the senses the growth of one's general education The proper thing is aided; if you learn then to see wellstand back from these thoughts, exactlyvoices or suggestions, precisely; if you learn to hear well; if you learn through touch reject them or else control them, to know make the nature of things; if you learn through mind free and quiet and open only to the see of smell to distinguish between different odours—all these are a powerful means of education. In factdivine light, they should be used for thisforce, as instruments knowledge and the presence of observation, control and knowledgethe Divine. ... If one is sufficiently developedAspire, one can know get into contact with the nature of things through sight; through the see of smell one may also know Light and the valuetrue Force, the different nature of things; by touch one can recognise thingsreassert your will to reject these suggestions and voices. It is a question of education; that isDo not take interest in these voices, one must work for itkeep the mind quiet. (The Mother, 31 March 1954) <ref>http://incarnateword.in/cwmcwsa/0631/31thought-marchand-1954knowledge#p13p5</ref>
== Education and Difficulties in Self-Observation ==
The indispensable starting-point is a detailed and discerning observation ==Danger of the character to be transformed. In most cases, that itself is a difficult and often a very baffling task. But there is one fact which the old traditions knew and which can serve as the clue in the labyrinth of inner discovery. It is that everyone possesses in a large measure, and the exceptional individual in an increasing degree of precision, two opposite tendencies of character, in almost equal proportions, which are like the light and the shadow of the same thing. Thus someone who has the capacity of being exceptionally generous will suddenly find an obstinate avarice rising up in his nature, the courageous man will be a coward in some part of his being and the good man will suddenly have wicked impulses. In this way life seems to endow everyone not only with the possibility of expressing an ideal, but also with contrary elements representing in a concrete manner the battle he has to wage and the victory he has to win for the realisation to become possible. Consequently, all life is an education pursued more or less consciously, more or less willingly. In certain cases this education will encourage the movements that express the light, in others, on the contrary, those that express the shadow. If the circumstances and the environment are favourable, the light will grow at the expense of the shadow; otherwise the opposite will happen. And in this way the individual's character will crystallise according to the whims of Nature and the determinisms of material and vital life, unless a higher element comes in in time, a conscious will which, refusing to allow Nature to follow her whimsical ways, will replace them by a logical and clear-sighted discipline. This conscious will is what we mean by a rational method of education. <ref>http://incarnateword.in/cwm/12/vital-education#p6</ref>Ego==
..The child must But to begin with, how many times, if one thinks, if one quite simply observes oneself, does one catch oneself saying, "It is I!" And, then, one congratulates oneself sometimes, one says, "After all I can do something, I am capable!" I am going further: how many people would be capable of doing anything at all if simply deprived of the pleasure of being able to tell themselves, "I have done this, I have realised that, I have made a progress, how well I played this game"? How many people would be taught able to observesincerely do something if this pleasure were taken away? I have known individuals whose mind was much more developed than the rest of the being, they had understood very well (almost too well); they sat down to note his reactions and impulses meditate and all their causesenergy was gone, all vitality evaporated into a kind of peace, not unpleasant, but very still. There is no more need to do anything, no longer any need to become move, one dreams. ...Under a discerning witness tree, arms crossed, one leaves the Divine to do everything for oneself, including feeding you if you need it. This is perhaps very well, but this shows that the instrument is not ready; it is not really at the service of his desiresthe Divine, his movements it is at the service of violence and passionthe ego, his instincts of possession and appropriation and domination and when the background of vanity which supports themego is taken away, it does nothing any longer. Therefore, together with their counterparts of weaknessso long as one lives in the ego this illusion is necessary to make you act; it is necessary to keep up action until one is completely transformed or, discouragementin any case, depression and despairtill the true consciousness is established. (The Mother, 5 April 1951) <ref>http://incarnateword.in/cwm/1204/vital5-april-education1951#p14</ref>
= Results of Self-Observation =<center>~</center>
If ...if you observe do your tapasya, all the time observing yourself doing it and telling yourself attentively, you will see that before acting you need an inner impetus"Am I making any progress, something which pushes you. In the ordinary man is this impetus is generally desire. This desire ought going to be replaced by a clearbetter, am I going to succeed?", then it is your ego, preciseyou know, constant vision of which becomes more and more enormous and occupies the Truthwhole place, and there is no room for anything else. (The Mother, 21 December 1950) <ref>http://incarnateword.in/cwm/04/2126-decemberapril-19501951#p7p35</ref>
If you observe yourself, you will see that as soon as you do something which disturbs you a little, the mind immediately gives you a favourable reason to justify yourself—this mind is capable of gilding everything. In these conditions it is difficult to know oneself. One must be absolutely sincere to be able to do it and to see clearly into all the little falsehoods of the mental being. (The Mother, 15 January 1951) <ref>http://incarnateword.in/cwm/04/15-january-1951#p3</ref>== Escape attitude ==
… if each element which comes with its ignorance, its unconsciousness, its egoism, Constantly man rushes into external action in order not to have time to observe himself and how he lives. For him this is put before expressed by the will desire to change and one remains awakeescape from boredom. Indeed, comparesfor some people it is much more tiresome to remain quiet—seated, observesor to be still. So for them it represents an escape from boredom: to make a lot of noise, studies and slowly actsto commit many stupidities, that becomes infinitely interesting, one makes marvellous and quite unexpected discoveries. One finds in oneself lots of small hidden folds, little things one had not seen at the beginningbecome terribly restless; one undertakes a sort it is their way of inner chase, goes hunting into small dark corners and tells oneself: "What, I was like that! This was there in me, I am harbouring this little thing"—sometimes so sordid, so mean, so nastyescaping boredom. And once it has been discovered, how wonderful! One puts the light upon it when they sit quietly and it disappears and you no longer have those reactions which made you so sad beforelook at themselves, when you used to say, "Oh! I shall never get therethey are bored. Perhaps because they are boring. That's very likely. (The Mothermore boring one is, 19 April 1951) the more one is bored. Very interesting people usually are not bored. <ref>http://incarnateword.in/cwm/0407/1926-apriljanuary-19511955#p14</ref>
= Difficulties during Self-Observation =Focusing on the Negative==
== Danger of To be always observing faults and wrong movements brings depression and discourages the Ego ==faith. Turn your eyes more to the coming Light and less to any immediate darkness. Faith, cheerfulness, confidence in the ultimate victory are the things that help,—they make the progress easier and swifter. <ref>http://incarnateword.in/cwsa/31/steps-towards-overcoming-difficulties#p28</ref>
But to begin with, how many times, if one thinks, if one quite simply observes oneself, does one catch oneself saying, "It is I!" And, then, one congratulates oneself sometimes, one says, "After all I can do something, I am capable!" I am going further: how many people would be capable of doing anything at all if simply deprived of the pleasure of being able to tell themselves, "I have done this, I have realised that, I have made a progress, how well I played this game"? How many people would be able to sincerely do something if this pleasure were taken away? I have known individuals whose mind was much more developed than the rest of the being, they had understood very well (almost too well); they sat down to meditate and all their energy was gone, all vitality evaporated into a kind of peace, not unpleasant, but very still. There is no more need to do anything, no longer any need to move, one dreams.... Under a tree, arms crossed, one leaves the Divine to do everything for oneself, including feeding you if you need it. This is perhaps very well, but this shows that the instrument is not ready; it is not really at the service of the Divine, it is at the service of the ego, and when the ego is taken away, it does nothing any longer. Therefore, so long as one lives in the ego this illusion is necessary to make you act; it is necessary to keep up action until one is completely transformed or, in any case, till the true consciousness is established. (The Mother, 5 April 1951) <refcenter>http://incarnateword.in/cwm/04/5-april-1951#p14~</refcenter>
...if What you do your tapasyahave to aspire for most is the improved quality of the recipient consciousness in you—discrimination in the mind, the unattached impersonal Witness look on all that goes on in you and around you, purity in the time observing yourself doing it and telling yourselfvital, calm equanimity, "Am I making any progressenduring patience, is this going to be betterabsence of pride and the sense of greatness—and more especially, am I going to succeed?"the development of the psychic being in you—surrender, then it is your egoself-giving, you knowpsychic humility, which becomes more devotion... a sufficient foundation and more enormous and occupies the whole placea consciousness always self-observant, vigilant and there growing in these things is no room for anything elseindispensable—for perfect purification is the basis of the perfect siddhi. (The Mother, 26 April 1951) <ref>http://incarnateword.in/cwmcwsa/0430/26the-danger-of-the-ego-and-the-need-aprilof-1951purification#p35p14</ref>
Do not be over-eager for experience,—for experiences you can always get, having once broken the barrier between the physical mind and the subtle planes. What you have to aspire for most is the improved quality of the recipient consciousness in you—discrimination in the mind, the unattached impersonal Witness look on all that goes on in you and around you, purity in the vital, calm equanimity, enduring patience, absence of pride and the sense of greatness—and more especially, the development of the psychic being in you—surrender, self-giving, psychic humility, devotion... a sufficient foundation and a consciousness always self-observant, vigilant and growing in these things is indispensable—for perfect purification is the basis of the perfect siddhi. <refcenter>http://incarnateword.in/cwsa/30/the-danger-of-the-ego-and-the-need-of-purification#p14~</refcenter>
== Escape attitude ==To become conscious of what is to be changed in the nature is the first step towards changing it. But one must observe these things without being despondent or thinking "it is hopeless" or "I cannot change". You do right to be confident that the change will come. For nothing is impossible in the nature if the psychic being is awake and leading you with the Mother's consciousness and force behind it and working in you. This is now happening. Be sure that all will be done. <ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p53</ref>
Constantly man rushes into external action in order not to have time to observe himself and how he lives. For him this is expressed by the desire to escape from boredom. Indeed, for some people it is much more tiresome to remain quiet—seated, or to be still. So for them it represents an escape from boredom: to make a lot of noise, to commit many stupidities, and become terribly restless; it is their way of escaping boredom. And when they sit quietly and look at themselves, they are bored. Perhaps because they are boring. That's very likely. The more boring one is, the more one is bored. Very interesting people usually are not bored. (The Mother, 26 January 1955) <refcenter>http://incarnateword.in/cwm/07/26-january-1955#p14~</refcenter>
== Focusing on Despair and despondency are always wrong. If you make a mistake, quietly observe it and correct the Negative ==tendency next time. Even if the mistake recurs often, you have only to persevere quietly—remembering that nature cannot be changed in a day. <ref>http://incarnateword.in/cwsa/31/depression-and-despondency#p67</ref>
To be always observing faults and wrong movements brings depression and discourages the faith. Turn your eyes more to the coming Light and less to any immediate darkness. Faith, cheerfulness, confidence in the ultimate victory are the things that help,—they make the progress easier and swifter. <refcenter>http://incarnateword.in/cwsa/31/steps-towards-overcoming-difficulties#p28~</refcenter>
It is a subtle law of the action of consciousness that if you stress difficulties—you have to observe them, of course, but not stress them, they will quite sufficiently do that for themselves—the difficulties tend to stick or even increase; on the contrary, if you put your whole stress on faith and aspiration and concentrate steadily on what you aspire to, that will sooner or later tend towards realisation. It is this change of stress, a change in the poise and attitude of the mind, that will be the more helpful process. <ref>http://incarnateword.in/cwsa/31/dealing-with-depression-and-despondency#p22</ref>
It is difficult ==Surface Level Observation== As a general rule, with a few very rare exceptions, men are content to observe the difference between the action of the hostile Force more or less accurately everything that happens around them, and sometimes within themselves, and the pressure to classify all these observations according to one superficial system of the lower Nature because it is the latter that the Force takes hold of for its purposelogic or another. And they call this organisation, these systems, "knowledge". But there is in the Force a suggestive characterIt has never occurred to them, a conscious arrangement of the attack so as they have not even begun to upset or destroy perceive that all the sadhana which there is things they see, touch, feel, experience, are false appearances and not in the ordinary movement of the lower Nature—for that only comes to satisfy reality itself and then ceases. <ref>http://incarnateword.in/cwsa/31/the-hostile-forces-and-the-difficulties-of-yoga#p35</ref>
== Overcoming  difficulty ==[Based on Aphorism 7—What men call knowledge is the reasoned acceptance of false appearances. Wisdom looks behind the veil and sees. Reason divides, fixes details and contrasts them; Wisdom unifies, marries contrasts in a single harmony].<ref>http://incarnateword.in/cwm/10/aphorism-7#p3</ref>
If you had <center>~</center> It is evident that observation (from our state on the inner spiritualsurface is indeed a state of knowledge, not the outer intellectual so far as it goes, but a limited knowledge enveloped and invaded by ignorance and ethical viewpoint), then it would be comparatively easy for you to get out a very large extent, by reason of your difficulties; for instance you would find its limitation, itself a kind of ignorance, at once where this irrational impulse to flee away came from best a mixed knowledge-ignorance. It could not be otherwise since our awareness of the world is born of a separative and it would not have any hold upon you. Of coursesurface observation with only an indirect means of cognition at its disposal; our knowledge of ourselves, though more direct, all that can only be done is stultified by its restriction to the best effect when you stand back from surface of our being, by an ignorance of our true self, the play true sources of your our nature and become , the Witnesstrue motive-Control or the Spectator-Actor Managerforces of our action. But It is quite evident that we know ourselves with only a superficial knowledge,—the sources of our consciousness and thought are a mystery; the true nature of our mind, emotions, sensations is what happens when you take a mystery; our cause of being and our end of being, the significance of our life and its activities are a mystery: this kind of could not be if we had a real self-seeing postureknowledge and a real world-knowledge. <ref>http://incarnateword.in/cwsa/3121/mentalknowledge-difficultiesby-identity-and-the-need-ofseparative-quietudeknowledge#p23p7</ref>
= Other fields of Self-Observation =<center>~</center>
One throws oneself out all the time; all the time one lives, as it were, outside oneself, in such a superficial sensation that it is almost as though one were outside oneself. As soon as one wants even to observe oneself a little, control oneself a little, simply know what is happening, one is always obliged to draw back or pull towards oneself, to pull inwards something which is constantly like that, on the surface. And it is this surface thing which meets all external contacts, puts you in touch with similar vibrations coming from others. That happens almost outside you. <ref>http://incarnateword.in/cwm/08/20-june-1956#p49</ref>
==Observing Invisible Forces==
== Meditation ==If we observe a happening, we judge and explain it from the result and from a glimpse of its most external constituents, circumstances or causes; but each happening is the outcome of a complex nexus of forces which we do not and cannot observe, because all forces are to us invisible,—but they are not invisible to the spiritual vision of the Infinite: some of them are actualities working to produce or occasion a new actuality, some are possibles that are near to the pre-existent actuals and in a way included in their aggregate; but there can intervene always new possibilities that suddenly become dynamic potentials and add themselves to the nexus, and behind all are imperatives or an imperative which these possibilities are labouring to actualise. <ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p7</ref>
... when one comes out = Self Observation - Exploring Realms of meditation, some time later—usually not immediately—from within the being something new emerges in the consciousness: a new understanding, a new appreciation of things, a new attitude in life—in short, a new way of being. This may be fugitive, but at that moment, if one observes it, one finds that something has taken one step forward on the path of understanding or transformation. It may be an illumination, an understanding truer or closer to the truth, or a power of transformation which helps you to achieve a psychological progress or a widening of the consciousness or a greater control over your movements, over the activities of the being. (The Mother , 5 June 1957) <ref>http://incarnateword.in/cwm/09/5-june-1957#p20</ref>Consciousness=
The mind Man is always a type among many types so constructed, one pattern among the multitude of patterns in the manifestation in Matter. He is the most complex that has been created, the richest in activitycontent of consciousness and the curious ingeniousness of his building; he is the head of the earthly creation, but we do he does not observe fully what it exceed it…. If there is doinga perfection to which he has to arrive, but allow ourselves to it must be carried away a perfection in the stream his own kind, within his own law of continual thinking. When we try to concentratebeing, this stream —the full play of self-moved mechanical thinking becomes prominent to our it, but by observationof its mode and measure, not by transcendence. It is To exceed himself, to grow into the first normal obstacle (the other is sleep during meditation) superman, to put on the effort towards Yoganature and capacities of a god would be a contradiction of his self-law, impracticable and impossible. <ref>http://incarnateword.in/cwsa/2922/concentrationman-and-meditationthe-evolution#p30p8</ref>
== Dreams ==<center>~</center>
Now ...behind there is the psychic which supports the procedure to deal with dreams and development, the dreamland. First become conscious—conscious growth of your dreams. Observe the relation between them being and gives this continuity of consciousness, makes one feel that he is the happenings of your waking hourssame being even while being absolutely different, absolutely different. If you remember your nightlater one observes himself sufficiently, you will be able he can see that the things he understood and could do at that time are things which seem to trace back very often him absolutely inconceivable now, and that he could never do a similar thing because he is no longer that person at all. And yet, because within there was the condition of your day to psychic consciousness which is immortal, one has the condition of your night. In sleep some action or other feeling that it is always going on in your mental the same being which was there and continues to be there and will continue to be there with more or vital less progressive and more or other plane; things happen there and they govern your waking consciousnessless conscious changes. (The Mother, 21 April 1929) <ref>http://incarnateword.in/cwm/0307/2129-apriljune-19291955#p6p28</ref>
It is a tremendous field of observation—there is no end to the discoveries you can make in your dreams. But there is one important point: you must not go to sleep when you are very tired, for if you do, you fall into a sort of unconsciousness in which dreams do whatever they like with you, and you have no reaction. Just as I said that you should not eat without having taken rest, I would advise everyone to rest before going to sleep. And for that, you must know how to rest. (The Mother, 1 February 1951) <refcenter>http://incarnateword.in/cwm/15/1-february-1951#p14~</refcenter>
As There is a state of being experienced in Yoga in which we become a double consciousness, one on the inner consciousness grows surface, small, active, ignorant, swayed by sadhanathoughts and feelings, grief and joy and all kinds of reactions, the other within calm, vast, these dream experiences increase in numberequal, observing the surface being with an immovable detachment or indulgence or, it may be, clearnessacting upon its agitation to quiet, coherenceenlarge, accuracy transform it. So too we can rise to a consciousness above and after some growth observe the various parts of experience our being, inner and consciousnessouter, mental, vital and physical and the subconscient below all, and act upon one or other or the whole from that higher status. It is possible also to go down from that height or from any height into any of these lower states and take its limited light or its obscurity as our place of working while the rest that we are is either temporarily put away or put behind or else kept as a field of reference from which we canget support, if sanction or light and influence or as a status into which we can ascend or recede and from it observethe inferior movements. Or we can plunge into trance, come to understand them get within ourselves and their significance to our be conscious there while all outward things are excluded; or we can go beyond even this inner lifeawareness and lose ourselves in some deeper other consciousness or some high superconscience. Even There is also a pervading equal consciousness into which we can by training become so conscious as enter and see all ourselves with one enveloping glance or omnipresent awareness one and indivisible. <ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p23</ref> <center>~</center> In this progression the first step is a certain detached superiority to follow our own passagethe three modes of Nature. The soul is inwardly separated and free from the lower Prakriti, not involved in its coils, usually veiled indifferent and glad above it. Nature continues to our awareness act in the triple round of her ancient habits,—desire, grief and joy attack the heart, the instruments fall into inaction and obscurity and weariness, light and peace come back into the heart and mind and body; but the soul stands unchanged and untouched by these changes. Observing and unmoved by the grief and desire of the lower members, smiling at their joys and memorytheir strainings, through many realms regarding and unoverpowered by the failing and the process darknesses of the return thought and the wildness or the weaknesses of the heart and nerves, uncompelled and unattached to the waking state. At a certain pitch mind's illuminations and its relief and sense of ease or of this inner wakefulness this kind power in the return of sleeplight and gladness, a sleep it throws itself into none of experiencesthese things, can replace but waits unmoved for the intimations of a higher Will and the ordinary subconscient slumberintuitions of a greater luminous knowledge. <ref>http://incarnateword.in/cwsa/3023/the-three-experiencesmodes-of-the-inner-beingnature#p6p13</ref>
= Things to Remember =<center>~</center>
If one begins to find out"The Shakti, to understand what a feeling is and what a thought is, and how it works, then one can already go quite far on the path with that. One must at power of the same time observe how his feelings Infinite and thoughts have an action on the bodyEternal descends within us, what the reciprocity is. And thenworks, there is another exercise which consists in looking into oneself for what is persistentbreaks up our present psychological formations, what is lastingshatters every wall, something which makes one say "I"widens, and which is not liberates... she frees the consciousness from confinement in the body. For obviously, when one was very small, ; it can go out in trance or sleep or even waking and then when each year one grows up, if one takes fairly long distances, for example a distance enter into worlds or other regions of about ten yearsthis world and act there or carry back its experience. It spreads out, they are very different "I"s from what one was when feeling the body only as a small as this (gesture)part of itself, and then begins to contain what one is nowbefore contained it; it is difficult achieves the cosmic consciousness and extends itself to say that it is be commensurate with the same person, you seeuniverse. If one takes only this, still there is something which has It begins to know inwardly and directly and not merely by external observation and contact the feeling of always being forces at play in the same person. So one must reflectworld, seekfeels their movement, try to understand what it is. This indeed distinguishes their functioning and can lead you far on operate immediately upon them as the path. Then if one also studies the relation between these different things—between thoughts, feelingsscientist operates upon physical forces, accept their action on the and results in our mind, life, bodyor reject them or modify, change, reshape, create immense new powers and movements in place of the reciprocal action old small functionings of the body on these things—and also what it is that says "I" permanently, what it is that can trace a curve in nature. We begin to perceive the movement working of the being, if one seeks carefully enough, it leads you quite farforces of universal Mind and to know how our thoughts are created by that working... Naturally if one seeks far enough and with enough persistence, one reaches the psychic. (The Mother, 9 March 1955) " <ref>http://incarnateword.in/cwm/0708/97-marchnovember-19551956#p23p1</ref>
= Yogic Experience =<center>~</center>
== It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it...It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as Observer ==the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#p29</ref>
A hidden Power is the true Lord and overruling Observer of our acts and only he knows through all the ignorance and perversion and deformation brought ==How to be in by the ego their entire sense and ultimate purpose. <ref>http://incarnateword.in/cwsa/23/self-surrender-in-works-the-way-of-the-gita#p6</ref>a Witness State?==
== Purusha It is difficult to say generally what is conscious; but naturally, if something observes, it is always the "witness" element in this part—in each part of the being there is something which is a "witness", which looks on. There is even a physical witness which can get very much in the way; for instance, if it watches you playing, this can paralyse you considerably. There is also a vital witness which looks at you, sees your desires and Selfenjoys highly all that happens; it acts also as a brake. There is the mental witness which judges ideas, which says, "This idea contradicts this other", and which arranges everything. Then there is the great psychic Witness, who is the inner divinity. <ref>http://incarnateword.in/cwm/04/22-march-Observation ==1951#p6</ref>
It is ordinarily considered that the Yogin should draw away from action as much as possible and especially that too much action is a hindrance because it draws off the energies outward. To a certain extent this is true; and we must note farther that when the mental Purusha takes up the attitude of mere witness and observer, a tendency to silence, solitude, physical calm and bodily inaction grows upon the being. So long as this is not associated with inertia, incapacity or unwillingness to act, in a word, with the growth of the tamasic quality, all this is to the good. <refcenter>http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p7~</refcenter>
It Sometimes there is possible for the Purusha no relation among these different witnesses—there ought to use be, but it on is not always there. But if there is in the mental plane itself for being a constant self-observation, self-development, self-modificationwill to become perfect, the relation is established quite quickly; one can refer to sanctionanother and finally, rejectif there is a sufficient sincerity, altersufficient concentration, bring out new formulations you come to the supreme inner Witness who can judge all things. But generally it may be said that it is always a part of the nature and establish a calm and disinterested actionmind, a high and pure sattwic balance and rhythm of its energymore or less enlightened, in a personality perfected in little closer contact with the sattwic principleinner being, which observes and judges. <ref>http://incarnateword.in/cwsacwm/2404/the22-divinemarch-shakti1951#p9p7</ref>
..with regard to the movements and experiences of the body the mind will come to know the Purusha seated within it as, first, the witness or observer of the movements and, secondly, the knower or perceiver of the experiences. It will cease to consider in thought or feel in sensation these movements and experiences as its own but rather consider and feel them as not its own, as operations of Nature governed by the qualities of Nature and their interaction upon each other. <refcenter>http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p4~</refcenter>
The witness Purusha and Prakriti are on in the mental level as in mind observes that the rest inadequacy of our being closely joined and much involved his effort, all the inadequacy in each other fact of man's life and we are not able to distinguish clearly soul nature arises from the separation and nature. But in the purer substance consequent struggle, want of knowledge, want of harmony, want of mind we can more easily discern the dual strainoneness. The mental Purusha It is naturally able in its own native principle essential for him to grow out of mind separative individuality, to detach itselfuniversalise himself, as we have seen, from to make himself one with the universe. This unification can be done only through the workings of its Prakriti and there is then a division of soul by making our being between a consciousness that observes and can reserve its willpower and an energy full soul of mind one with the substance universal Mind, our soul of consciousness that takes life one with the forms universal Life-soul, our soul of knowledge, will and feeling. This detachment gives at its highest a certain freedom from body one with the compulsion universal soul of the soulby its mental naturephysical Nature. <ref>http://incarnateword.in/cwsa/24/the-divineperfection-of-the-mental-shaktibeing#p8p15</ref>
== Shakti and Self-Observation ==<center>~</center>
"The Shakti, It is ordinarily considered that the power of Yogin should draw away from action as much as possible and especially that too much action is a hindrance because it draws off the Infinite energies outward. To a certain extent this is true; and we must note farther that when the Eternal descends within us, works, breaks mental Purusha takes up our present psychological formations, shatters every wall, widens, liberates... she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions attitude of this world mere witness and act there or carry back its experience. It spreads outobserver, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself tendency to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the worldsilence, feels their movementsolitude, distinguishes their functioning physical calm and can operate immediately bodily inaction grows upon them the being. So long as the scientist operates upon physical forces, accept their action and results in our mind, lifethis is not associated with inertia, body incapacity or reject them or modifyunwillingness to act, changein a word, reshape, create immense new powers and movements in place of with the old small functionings growth of the nature. We begin tamasic quality, all this is to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working..good.." (The Mother, 7 November 1956) <ref>http://incarnateword.in/cwmcwsa/0823/7the-release-from-subjection-novemberto-1956the-body#p1p7</ref>
It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it...It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. <refcenter>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#p29~</refcenter>
== Evolution It is possible for the Purusha to use it on the mental plane itself for a constant self-observation, self-development, self-modification, to sanction, reject, alter, bring out new formulations of the nature and Selfestablish a calm and disinterested action, a high and pure sattwic balance and rhythm of its energy, a personality perfected in the sattwic principle. <ref>http://incarnateword.in/cwsa/24/the-divine-Observation ==shakti#p9</ref>
Man is a type among many types so constructed, one pattern among the multitude of patterns in the manifestation in Matter. He is the most complex that has been created, the richest in content of consciousness and the curious ingeniousness of his building; he is the head of the earthly creation, but he does not exceed it…. If there is a perfection to which he has to arrive, it must be a perfection in his own kind, within his own law of being,—the full play of it, but by observation of its mode and measure, not by transcendence. To exceed himself, to grow into the superman, to put on the nature and capacities of a god would be a contradiction of his self-law, impracticable and impossible. <refcenter>http://incarnateword.in/cwsa/22/man-and-the-evolution#p8~</refcenter>
In ...with regard to the movements and experiences of the body the animal mind is not quite distinct from its own life-matrix and life-matter; its movements are so involved in will come to know the life movements that Purusha seated within it cannot detach itself from themas, cannot stand separate and observe them; but in man mind has become separatefirst, he can become aware the witness or observer of his mental operations as distinct from his life operations, his thought and will can disengage them selves from his sensations the movements and impulses, desires and emotional reactionssecondly, can become detached from them, observe and control them, sanction the knower or cancel their functioning: he does not as yet know perceiver of the secrets of his being well enough experiences. It will cease to be aware of himself decisively consider in thought or feel in sensation these movements and with certitude experiences as a mental being in a life its own but rather consider and bodyfeel them as not its own, but he has that impression as operations of Nature governed by the qualities of Nature and can take inwardly that positiontheir interaction upon each other. <ref>http://incarnateword.in/cwsa/2223/the-evolutionrelease-offrom-subjection-to-the-spiritual-manbody#p6p4</ref>
== Chitta and Self-Observation ==<center>~</center>
Chitta, The Purusha and Prakriti are on the mental level as in the basic consciousness, is largely subconscient; it has, open rest of our being closely joined and hidden, two kinds of action, one passive or receptive, the much involved in each other active or reactive and formative. As a passive power it receives all impacts, even those of which the mind is unaware or we are not able to which it is inattentive, distinguish clearly soul and it stores them nature. But in an immense reserve the purer substance of passive subconscient memory on which the mind as an active memory we can drawmore easily discern the dual strain.But ordinarily the The mental Purusha is naturally able in its own native principle of mind draws only what it had observed and understood at the timeto detach itself,—more easily what it had observed well and understood carefullyas we have seen, less easily what it had observed carelessly or ill understood; at from the same time workings of its Prakriti and there is then a division of our being between a power in consciousness to send up to the active mind for use what that mind had not at all observed or attended to or even consciously experienced. This power only acts observably in abnormal conditions, when some part observes and can reserve its willpower and an energy full of the subconscious chitta comes as it were to substance of consciousness that takes the surface or when the subliminal being in us appears on the threshold forms of knowledge, will and for feeling. This detachment gives at its highest a time plays some part in certain freedom from the outer chamber compulsion of mentality where the direct intercourse and commerce with the external world takes place and our inner dealings with ourselves develop on the surfacesoulby its mental nature. <ref>http://incarnateword.in/cwsa/24/the-instruments-of-thedivine-spiritshakti#p6p8</ref>
= Practice of Self-Observation =<center>~</center>
Take one hour The actions are of importance only as expressing what is in the nature. You have to be conscious of whatever in your lifeactions is not in harmony with the Yoga and to get rid of it. But for that what is needed is your own consciousness, the one which is most convenient for youpsychic, observing from within and during that time observe yourself closely and say only the absolutely indispensable wordsthrowing off what is seen to be undesirable. <ref>http://incarnateword.in/cwmcwsa/0329/anger#p15 http://incarnateword.in/cwm/03/angerwork-and-yoga#p15p45</ref>
There are four movements which are usually consecutive, but which in the end may be simultaneous: to observe one's thoughts is the first, to watch over one's thoughts is the second, to control one's thoughts is the third and to master one's thoughts is the fourth. To observe, to watch over, to control, to master. <refcenter>http://incarnateword.in/cwm/03/conjugate-verses#p7~</refcenter>
== Going Within ==The mental being within watches, observes and passes judgment on all that happens in you. The psychic does not watch and observe in this way like a witness, but it feels and knows spontaneously in a much more direct and luminous way by the very purity of its own nature and the divine instinct within it, and so, whenever it comes to the front it reveals at once what are the right and what the wrong movements in your nature. <ref>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#p40</ref>
When we are in contact with the Divine or in contact with an inner knowledge and vision, we begin to see all the circumstances of our life in a new light and can observe how they all tended without our knowing it towards the growth of our being and consciousness, towards the work we had to do, towards some development that had to be made,—not only what seemed good, fortunate or successful but the struggles, failures, difficulties, upheavals. <ref>http://incarnateword.in/cwsa/29/the-divine-grace-and-guidance#p33</ref>
== Positive Attitude =='''Content curated by Aditi Kaul'''
To become conscious of what is to be changed in the nature is the first step towards changing it. But one must observe these things without being despondent or thinking "it is hopeless" or "I cannot change". You do right to be confident that the change will come. For nothing is impossible in the nature if the psychic being is awake and leading you with the Mother's consciousness and force behind it and working in you. This is now happening. Be sure that all will be done. <ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p53</ref>
Despair and despondency are always wrong. If you make a mistake, quietly observe it and correct the tendency next time. Even if the mistake recurs often, you have only to persevere quietly—remembering that nature cannot be changed in a day. <ref>http://incarnateword.in/cwsa/31/depression-and-despondency#p67</ref>
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= References =
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