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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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= What 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 Selfnot 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-Observation =1954#p34</ref> <center>~</center>
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>
...if he [man] is not to remain this being <center>~</center> The ordinary mind knows itself only as an ego with all the movements of the surface ignorance seeking obscurely after the truth of things nature in a jumble and collecting and systematising fragments and sections , 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 small limited and half-competent creature of the cosmic Force which he now is nature in his phenomenal nature. He must know himself you and discover its movements and utilise all his potentialities: but to know himself and the world completely he must go behind his then you see that there are many parts of your being, many personalities each acting on its own behalf and in its exterior, he must dive deep below his own mental surface and way. <ref>http://incarnateword.in/cwsa/28/the physical surface of Nature. This he can only do by knowing his inner mental, vital, physical and -psychic -being #p84</ref> <center>~</center> '''Active 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….But Passive Observation'''  Your consciousness becomes a screen or mirror; but this knowledge must be something more than is when you are in a creed or state of contemplation, a mystic revelationmere observer; his thinking mind must be able when you are active, it is like a searchlight. You have only to accept turn iton, if you want to correlate it with see luminously and examine penetratingly anything in any place. <ref>http://incarnateword.in/cwm/03/30-june-1929#p7</ref> '''Observation is Not Discernment'''  For the principle capacity of things and observation must not be confused with the observed truth capacity of the universediscernment. Discernment is an intellectual capacity. Something like a judgment already enters into it, what we call "discrimination": this is you can distinguish between the work origin of philosophyone thing and of another, 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 '''Observing the Inner Being'''  For a larger mental power of observationbeing is there within us, a larger inner vital power of observationbeing, even a larger inner subtle-physical power of observation. When you observe ideasbeing other than our surface body-consciousness, for instanceand by entering into this or becoming it, the train of ideasidentifying ourselves with it, we can observe the logic springs of the ideasour thoughts and feelings, it is not altogether the same power sources and motives of observation as when you look at a friend doing athletics and see whether he is making his movements correctly or not. That isour action, the capacity of attention is there in both cases, but it works in a different fieldoperative energies that build up our surface personality. It For we discover and can't be said that it is one part of know the inner being observing the others; it is the faculty of observation developing that secretly thinks and perceives in each part of us, the being—that isvital being that secretly feels and acts upon life through us, the faculty of concentration subtle-physical being that secretly receives and attention. For responds to the capacity contacts of observation must not be confused with the capacity of discernmentthings through our body and its organs. Discernment Our surface thought, feeling, emotion is an intellectual capacity. Something like a judgment already enters into complexity and confusion of impulsions from within and impacts from outside us; our reason, our organising intelligence can impose on it, what only an imperfect order: but here within we call "discrimination": you can distinguish between find the origin separate sources of one thing our mental, our vital and of anotherour physical energisms and can see clearly the pure operations, the distinct powers, and the reciprocal value composing elements of these things. But that ought to be founded on each and their interplay in a correct observation. The power clear light of observation comes first, discernment followsself-vision. (The Mother, 27 January 1954) <ref>http://incarnateword.in/cwmcwsa/0621/27knowledge-by-identity-and-januaryseparative-1954knowledge#p34p12</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 Three Modes 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>Nature'''
For The idea of the three essential modes of Nature is a larger mental being creation of the ancient Indian thinkers and its truth is there within usnot at once obvious, because it was the result of long psychological experiment and profound internal experience. Therefore without a larger long inner vital beingexperience, even a larger inner subtlewithout intimate self-physical being other than our surface bodyobservation and intuitive perception of the Nature-consciousnessforces 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 entering into this his assent or becoming itrefusal the combinations of his own nature. These modes are termed in the Indian books qualities, identifying ourselves with itguṇas, we can observe and are given the springs of our thoughts and feelingsnames sattva, the sources and motives of our actionrajas, the operative energies that build up our surface personalitytamas. For we discover and can know Sattwa is the inner being that secretly thinks force of equilibrium and perceives translates in us, the vital being that secretly feels quality as good and harmony and acts upon life through us, the subtle-physical being that secretly receives happiness and responds to light; rajas is the contacts force of things through our body kinesis and translates in quality as struggle and its organs. Our surface thoughteffort, feeling, emotion is a complexity passion and confusion of impulsions from within and impacts from outside usaction; our reason, our organising intelligence can impose on it only an imperfect order: but here within we find tamas is the separate sources force of our mentalinconscience and inertia and translates in quality as obscurity and incapacity and inaction. Ordinarily used for psychological self-analysis, our vital and our these distinctions are valid also in physical energisms Nature. Each thing and can see clearly every existence in the pure operations, lower Prakriti contains them and its process and dynamic form are the distinct powers, result of the composing elements interaction of each and their interplay in a clear light of self-visionthese qualitative powers. <ref>http://incarnateword.in/cwsa/2123/knowledge-bythe-identitythree-andmodes-separativeof-knowledgenature#p12p2</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 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>'''Dreams'''
One can prepare Now the body through a series procedure to deal with dreams and the dreamland. First become conscious—conscious of observations, studies, understandings,by showing it examples, making it understand things as one makes a child understand your dreams. Observe the relation between them, either by observing its own movements―but generally, in this, one is comparatively blind!―or by observing those and the happenings of othersyour waking hours. And in a more general wayIf you remember your night, this preparation you will be based on recognised studies, on clear facts. Like this, for instance: that a certain number able to trace back very often the condition of persons, placed in exactly similar circumstances, experience, each one your day to the condition of them, very different effectsyour night. One may go even further: In sleep some action or other is always going on in a given set of definite circumstances, your mental or vital or other plane; things happen 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 harmthey govern your waking consciousness. (The Mother, 4 July 1956) <ref>http://incarnateword.in/cwm/0803/421-julyapril-19561929#p15p6</ref>
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'''The Three Modes It is a tremendous field of Nature'''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>
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>
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]]
= Why - is Self-Observation Important? = ...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, the small limited and half-competent creature of the cosmic Force which he now is in his phenomenal nature. He 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 the physical surface of Nature. 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. ...But this knowledge must be something more than a creed or a mystic revelation; his thinking mind must be able to accept it, to correlate it with the principle of things and the observed truth of the universe: this is the work of philosophy, and in the field of the truth of the spirit it can only be done by a spiritual philosophy, whether intellectual in its method or intuitive. <ref>http://incarnateword.in/cwm/09/18-june-1958#p3</ref>  <center>~</center>
To work for your perfection, the first step is to 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>
The true <center>~</center> … if each element which comes with its ignorance, its unconsciousness, its egoism, is put before the will to change and ultimateone remains awake, as distinguished from compares, observes, studies and slowly acts, 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 immediate or intermediate importance beginning; one undertakes a sort of our observinginner chase, reasoninggoes hunting into small dark corners and tells oneself: "What, inquiringI was like that! This was there in me, judging intelligence is that I am harbouring this little thing"—sometimes so sordid, so mean, so nasty. And once it prepares has been discovered, how wonderful! One puts the human being for the right reception light upon it and it disappears and right action of a Light from above you no longer have those reactions which must progressively replace made you so sad before, when you used to say, "Oh! I shall never get there. <ref>http://incarnateword.in him the obscure light /cwm/04/19-april-1951#p14</ref> <center>~</center> If you had that observation (from below that guides the animal..Man can bring an enlightened willinner spiritual, an enlightened thought not the outer intellectual and enlightened emotions ethical viewpoint), then it would be comparatively easy for you to the difficult work get out of his self-developmentyour difficulties; he can more and more subject for instance you would find at once where this irrational impulse to these more conscious flee away came from and reflecting guides the inferior function of desireit would not have any hold upon you. In proportion as he can thus master and enlighten his lower selfOf course, he is man and no longer an animal. When he all that can begin only be done 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 best effect when you stand back from the play of your nature and transcendent knowledge, he has commenced become the ascent towards Witness-Control or the superman; he Spectator-Actor Manager. But that is on his upward march towards the Divinewhat happens when you take this kind of self-seeing posture.<ref>http://incarnateword.in/cwsa/2331/selfmental-difficulties-and-the-need-of-consecrationquietude#p17p23</ref>
= How to Observe Oneself =<center>~</center>
But you must begin when very small, The true and consciouslyultimate, very consciously; you must begin with a sense of observation of all as distinguished from the movements in yourself, immediate or intermediate importance of their relation with othersour observing, of—preciselyreasoning, of your degree of independence, real individualityinquiring, judging intelligence is that it prepares the human being for the right reception and right action of knowing where impulses come a Light from, where other movements come above which must progressively replace in him the obscure light from: whether it is contagion from outside or something below that arises from within yourselfguides the animal. ... A very profound study Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of all his self-development; he can more and more subject to these more conscious and reflecting guides the movements in oneself inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is necessary 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 order touch with the Infinite, consciously subject to succeed simply in crystallising a being who is diviner will than his own, linked to a little consciousmore universal and transcendent knowledge, a little conscioushe has commenced the ascent towards the superman; he is on his upward march towards the Divine. (The Mother, 22 September 1954) <ref>http://incarnateword.in/cwmcwsa/0623/22-septemberself-1954consecration#p43p17</ref>
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. And then, after a while, when you are quite accustomed = How to seeing, you can go one step further and take a decision. Or even a still greater step: you organise—arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it....". (The Mother, 29 July 1953) <ref>http://incarnateword.in/cwm/05/29-july-1953#p47</ref>Observe Oneself? =
It is not a physical retirement that is neededBut you must begin when very small, but an inner detachment from the mental formations and vital desires. To find 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 self above and within and live in thatindividuality, of knowing where impulses come from, not in the mind's conceptions 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 vital's reactions. These must be observed and looked at not as one's own but as movements of in oneself is necessary in order to succeed simply in crystallising a being who is a little conscious, a surface ignorant naturelittle conscious. <ref>http://incarnateword.in/cwsacwm/3106/interactions-with-others-and-the-practice22-ofseptember-yoga1954#p111p43</ref>
== By Developing a Quiet Mind ==<center>~</center>
It You project yourself on the screen and then observe and see all that is only moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when we follow you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise—arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the yogic process logic of quieting the mind itself my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a profounder result of our self-observation becomes possiblecentral orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it....". <ref>http://incarnateword.in/cwsacwm/2105/indeterminates-cosmic-determinations-and29-thejuly-indeterminable1953#p12p47</ref>
A quiet mind does not mean that there will be no thoughts or mental movements at all, but that these will be on the surface and you will feel your true being within separate from them, observing but not carried away, able to watch and judge them and reject all that has to be rejected and to accept and keep to all that is true consciousness and true experience. <refcenter>http://incarnateword.in/cwsa/29/peace#p10~</refcenter>
What happens usually If one begins to find out, to understand what a feeling is and what a thought is that something touches the vital, often without one's knowing and how itworks, then one can already go quite far on the path with that. One must at the same time observe how his feelings and brings up thoughts have an action on the body, what the old ordinary or external consciousness reciprocity is. And then, there is another exercise which consists in such a way that the inner mind gets covered up looking into oneself for what is persistent, what is lasting, something which makes one say "I", and all which is not the old thoughts body. For obviously, when one was very small, and feelings return then when each year one grows up, if one takes fairly long distances, for example a time. It distance of about ten years, they are very different "I"s from what one was when as small as this (gesture), and then what one is now; it is difficult to say that it is the physical mind that becomes active and gives its assentsame person, you see. If one takes only this, still there is something which has the whole mind remains quiet and detached observing feeling of always being the vital movementsame person. So one must reflect, but not giving its assentseek, then try to reject understand what it becomes more easyis. This established quietude and detachment indeed can lead you far on the path. Then if one also studies the relation between these different things—between thoughts, feelings, their action on the body, the reciprocal action of the mind marks always body on these things—and also what it is that says "I" permanently, what it is that can trace a great step forward made curve in the sadhanamovement of the being, if one seeks carefully enough, it leads you quite far. Naturally if one seeks far enough and with enough persistence, one reaches the psychic. <ref>http://incarnateword.in/cwsacwm/3107/the-vital-and-other-levels9-ofmarch-being1955#p45p23</ref>
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 little by little distinguishing between different categories of things. You will be able to know what one thing is and what another etc., whether it comes from you or from outside, whether it is on a material plane or on another plane. All this is learnt through a very quiet observation, 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 is. (The Mother, 20 October 1954) <refcenter>http://incarnateword.in/cwm/06/20-october-1954#p46~</refcenter>
It is really not a physical retirement that is needed, but an inner silence that is needed—a something silent detachment from the mental formations and vital desires. To find the real self above and within and live in that looks at outer talk and action but feels it as something superficial, not as itself and is quite indifferent and untouched by itin the mind's conceptions or the vital's reactions. It can bring forces to support speech These must be observed and action or it can stop them by withdrawal or it can let them go on and observe without being involved or movedlooked at not as one's own but as movements of a surface ignorant nature. <ref>http://incarnateword.in/cwsa/31/speechinteractions-with-others-and-the-practice-of-yoga#p76p111</ref>
...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. (The Mother, 30 September 1953) <refcenter>http://incarnateword.in/cwm/05/30-september-1953#p13~</refcenter>
To silence When we are in contact with the mind it is not enough Divine or in contact with an inner knowledge and vision, we begin to throw back each thought as it comes, that see all the circumstances of our life in a new light and can only be a subordinate movement. One must get back from observe how they all thought tended without our knowing it towards the growth of our being and be separate from itconsciousness, a silent consciousness observing towards the thoughts if they comework we had to do, but not oneself thinking or identified with the thoughts. Thoughts must towards some development that had to be felt as outside things altogether. It is then easier to reject thoughts made,—not only what seemed good, fortunate or let them pass without their disturbing successful but the quietude of the mindstruggles, failures, difficulties, upheavals. <ref>http://incarnateword.in/cwsa/3129/interactionsthe-withdivine-othersgrace-and-the-practice-of-yogaguidance#p99p33</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>
<center>~</center> 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> <center>~</center>
But a time comes when instead of doing things automatically, impelled by a consciousness and force of which one is quite unaware—a time comes when one can observe what goes on in oneself, study one's movements, find their causes, and at the same time begin to exercise a control first over what goes on within us, then on the influence cast on us from outside which makes us act, in the beginning altogether unconsciously and almost involuntarily, but gradually more and more consciously; and the will can wake up and react. Then at that moment, the moment there is a conscious will capable of reacting, one may say, "I have become conscious." This does not mean that it is a total and perfect consciousness, it means that it is a beginning: for example, when one is able to observe all the reactions in one's being and to have a certain control over them, to let those one approves of have play, and to control, stop, annul those one doesn't approve of. (The Mother, 28 November 1956) <ref>http://incarnateword.in/cwm/08/28-november-1956#p19</ref>
== By Developing the Witness Attitude ==<center>~</center>
Have you never felt this? As though you were a little behind or above things, and were looking at them taking place but were not doing anything yourself? Witness means an observer, someone who looks on and does not act himself. So, when the mind is very quiet, Take one can withdraw a little in this way from circumstances and look at things as though he were a witness, a spectator, and not participating in the action himself. This gives you a great detachment, a great quietude, and also a very precise sense hour of the value of thingsyour life, because it cuts the attachment to action. When one which is most convenient for you know how to do this with yourself, when you can withdraw and watch yourself acting, you learn many things about during that time observe yourself. When you are all mixed up closely and take part in say only the action, you do not observe yourself acting, you don't know what you are likeabsolutely indispensable words. But when you draw back and look at yourself, you can perceive many imperfections which you wouldn't have seen otherwise. (The Mother, 13 October 1954) <ref>http://incarnateword.in/cwm/0603/13-october-1954anger#p2p15</ref>
A man with == By Developing 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. <ref>http://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p</ref>Quiet Mind ==
You have to become conscious—that It 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 only when we follow the yogic process of quieting the mind itself that observes and knows is called the Witness sākṣī in man. It is always a profounder result of our self-observation becomes possible to develop this in oneself. <ref>http://incarnateword.in/cwsa/3021/innerindeterminates-detachmentcosmic-determinations-and-the-witness-attitudeindeterminable#p25p12</ref>
== By Sincerity and Impartiality ==<center>~</center>
For A quiet mind does not mean that you must there will 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 this is your life's missionno thoughts or mental movements at all, this is your particular capacity, this you are to do or but that these will be on the surface and you are to do, in this lies your talent or genius, etc. That will carry you away from the right track. It is not the liking or disliking of feel your external true beingwithin separate from them, your mental or vital or physical choice that determines the true line of your growth. Nor should you take up the opposite attitude and sayobserving but not carried away, "I am good for nothing in this matter, I am useless in that one; it is not for me." Neither vanity able to watch and arrogance nor self-depreciation judge them and false modesty should move you. As I said, you must reject all that has to be absolutely impartial rejected and unconcerned. You should be like a mirror to accept and keep to all that reflects the truth is true consciousness and does not judgetrue experience. (The Mother, 12 November 1952) <ref>http://incarnateword.in/cwmcwsa/1529/12-november-1952peace#p6p10</ref>
==By Becoming Aware of Desire ==<center>~</center>
For that you must observe yourself veryThere are four movements which are usually consecutive, very attentively, and if there is anything but which in you which produces something like a small intense vibration, then you the end may be sure that there lies a desire. For example, you say, "This food simultaneous: to observe one's thoughts is necessary for me"—you believe, you imaginethe first, you think that you need such and such a thing and you find the necessary means to obtain the thing. To know if it watch over one's thoughts 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 issecond, "Oh, it will be very bad", you may be sure that it is a matter of desire. It to control one's thoughts is the same for everything. For every problem you draw back, look at yourself third and ask, "Let us see, am I going to have master one's thoughts is the thing?" If at that moment something in you jumps up with joy, you may be certain there is a desirefourth. On the other handTo observe, if something tells youto watch over, "Ohto control, I am not going to get it", and you feel very depressed, then again it is a desiremaster. (The Mother, 25 January 1951) <ref>http://incarnateword.in/cwm/0403/25-januaryconjugate-1951verses#p3p7</ref>
==By Education ==<center>~</center>
….But it What happens usually is through sensations that you learn: by seeing, observing, hearing. Classes develop your sensations, studies develop your sensationssomething touches the vital, the mind receives things through sensations. By the education of the senses the growth of often without one's general education is aided; if you learn to see wellknowing it, exactly, precisely; if you learn to hear well; if you learn through touch to know and brings up the old ordinary or external consciousness in such a way that the nature of things; if you learn through inner mind gets covered up and all the see of smell to distinguish between different odours—all these are old thoughts and feelings return for a powerful means of educationtime. In fact, they should be used for this, as instruments of observation, control It is the physical mind that becomes active and knowledgegives its assent. If one is sufficiently developed, one can know the nature of things through sight; through whole mind remains quiet and detached observing the see vital movement, but not giving its assent, then to reject it becomes more easy. This established quietude and detachment of smell one may also know the value, mind marks always a great step forward made in the different nature of things; by touch one can recognise things. It is a question of education; that is, one must work for itsadhana. (The Mother, 31 March 1954) <ref>http://incarnateword.in/cwmcwsa/0631/31the-vital-and-other-levels-marchof-1954being#p13p45</ref>
..The child must be taught to observe, to note his reactions and impulses and their causes, to become a discerning witness of his desires, his movements of violence and passion, his instincts of possession and appropriation and domination and the background of vanity which supports them, together with their counterparts of weakness, discouragement, depression and despair. <refcenter>http://incarnateword.in/cwm/12/vital-education#p14~</refcenter>
The indispensable starting-point is a detailed and discerning observation of the character to be transformed. In most cases, that itself is a difficult and often a But if you remain 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 measurequiet, and the exceptional individual in an increasing degree of precisiononly if you observe—as though you were silently looking at something, two opposite tendencies of character, in almost equal proportionsyou understand—then you will begin seeing more precisely, which are like the light and the shadow little by little distinguishing between different categories of the same thingthings. Thus someone who has the capacity of being exceptionally generous will suddenly find an obstinate avarice rising up in his nature, the courageous man You will be a coward in some part of his being and the good man will suddenly have wicked impulses. In this way life seems able 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 know what one thing is and the victory he has to win for the realisation to become possiblewhat another etc. Consequently, all life is an education pursued more whether it comes from you or less consciouslyfrom outside, more whether it is on a material plane or less willinglyon another plane. In certain cases All this education will encourage the movements that express the lightis learnt through a very quiet observation, in othersquiet but very sharp, on the contrary, those that express the shadow. If the circumstances and the environment you understand; because there are favourablevery tiny shades, 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 lifevery tiny, unless a higher element comes in in timebetween different things, a conscious will which, refusing to allow Nature and when you get used to follow her whimsical waysdistinguishing these nuances, will replace them by a logical and clear-sighted discipline. This conscious will you can discern exactly what it is what we mean by a rational method of education. <ref>http://incarnateword.in/cwm/1206/vital20-october-education1954#p6p46</ref>
==Limitations of Self-Observation==<center>~</center>
'''Surface Level Observation'''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>
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 that our state on the surface is indeed a state of knowledge, so far as it goes, but a limited knowledge enveloped and invaded by ignorance You must be able to silence your head absolutely andbe completely detached, not to a very large extenthave (for example, by reason when you are looking for the solution of its limitation, itself a kind of ignoranceproblem), at not to have already in your head the solution that seems to you right or the best a mixed knowledge-ignoranceor most profitable. It could That must not be otherwise since our awareness of the world is born of there. You must become absolutely like a separative and surface observation blank paper, with only an indirect means of cognition at its disposal; our knowledge of ourselvesnothing on it. And you proceed in that way, though more direct, is stultified by its restriction with a very sincere aspiration to know the surface of our being, by an ignorance of our true self, the true sources of our naturetruth, the true motive-forces of our actionwithout assuming beforehand that it will be like this or like that; because otherwise you will see only your own formation. It The very first condition 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 head must keep completely silent during the time one 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-knowledgeobserving. <ref>http://incarnateword.in/cwsacwm/2105/knowledge-by-identity-and30-separativeseptember-knowledge1953#p7p13</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>
'''Ignorance'''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>
As == By Developing 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. <ref>http://incarnateword.in/cwsa/21/memory-self-consciousness-and-the-ignorance#p15</ref>Witness Attitude ==
Have you never felt this? As though you were a little behind or above things, and were looking at them taking place but were not doing anything yourself? Witness means an observer, someone who looks on and does not act himself. So, when the mind is very quiet, one can withdraw a little in this way from circumstances and look at things as though he were a witness, a spectator, and not participating in the action himself. This gives you a great detachment, a great quietude, and also a very precise sense of the value of things, because it cuts the attachment to action. When you know how to do this with yourself, when you can withdraw and watch yourself acting, you learn many things about yourself. When you are all mixed up and take part in the action, you do not observe yourself acting, you don't know what you are like. But when you draw back and look at yourself, you can perceive many imperfections which you wouldn''Observing Invisible Forces'''t have seen otherwise. <ref>http://incarnateword.in/cwm/06/13-october-1954#p2</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 A man with a very developed introspective mind often identifies himself with the witness part of === Personality his mind and Self-Observation == === Three Gunas observes his own thoughts and Self-Observation === In this progression the first step studies their nature. That is a certain detached superiority to beginning which makes it easy for the three modes of Nature. The soul is inwardly separated and free from the lower Prakriti, not involved in its coils, indifferent and glad above it. Nature continues full detachment to 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 their strainings, regarding and unoverpowered by the failing and the darknesses of the thought and the wildness or the weaknesses of the heart and nerves, uncompelled and unattached to the mind's illuminations and its relief and sense of ease or of power in the return of light and gladness, For others it throws itself into none of these thingsis less easy, but waits unmoved for the intimations of a higher Will and the intuitions of a greater luminous knowledgeit can be done by all. <ref>http://incarnateword.in/cwsa/2330/theinner-detachment-threeand-modesthe-ofwitness-natureattitude#p13p</ref>
=== Parts and Planes of the Being === <center>~</center>
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>
== 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 this is your life's mission, this is your particular capacity, this you are to do or that you are to do, in this lies your talent or genius, etc. That will carry you away from the right track. It is not the liking or disliking of your external being, your mental or vital or physical choice that determines the true line of your growth. Nor should you take up the opposite attitude and say, "I am good for nothing in this matter, I am useless in that one; it is not for me." Neither vanity and arrogance nor self-depreciation and false modesty should move you. As I said, you must be absolutely impartial and unconcerned. You should be like a mirror that reflects the truth and does not judge. <ref>http://incarnateword.in/cwm/15/12-november-1952#p6</ref>
<center>~</center>
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. <ref>http://incarnateword.in/cwm/04/15-january-1951#p3</ref>
==By Becoming Aware of Desire ==
There For that you must observe yourself very, very attentively, and if there is a state of being experienced in Yoga anything in you which we become produces something like a double consciousnesssmall intense vibration, one on the surfacethen you may be sure that there lies a desire. For example, smallyou say, active"This food is necessary for me"—you believe, ignorantyou imagine, swayed by thoughts you think that you need such and such a thing and feelingsyou find the necessary means to obtain the thing. To know if it is a need or a desire, grief and joy you must look at yourself very closely and all kinds of reactionsask yourself, "What will happen if I cannot get the other within calmthing?" Then if the immediate answer is, vast"Oh, equalit will be very bad", observing the surface being with an immovable detachment or indulgence or, it you may be, acting upon its agitation to quiet, enlarge, transform sure that itis a matter of desire. So too we can rise to a consciousness above and observe It is the various parts of our beingsame for everything. For every problem you draw back, inner look at yourself and outerask, mental"Let us see, 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 am I going 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 have the rest thing?" If at that we are moment something in you jumps up with joy, you may be certain there is either temporarily put away or put behind or else kept as a field of reference from which we can desire. On the other hand, if something tells you, "Oh, I am not going to get supportit", sanction or light and influence or as a status into which we can ascend or recede and from you feel very depressed, then again it observe the inferior movements. Or we can plunge into trance, get within ourselves and be conscious there while all outward things are excluded; or we can go beyond even this inner awareness and lose ourselves in some deeper other consciousness or some high superconscience. There is also a pervading equal consciousness into which we can enter and see all ourselves with one enveloping glance or omnipresent awareness one and indivisibledesire. <ref>http://incarnateword.in/cwsacwm/2104/brahman-purusha-ishwara-maya25-prakritijanuary-shakti1951#p23p3</ref>
=== Witness and Parts of Being ===<center>~</center>
It is difficult to say generally what is conscious; but naturallyIf you observe yourself attentively, if something observesyou will see that before acting you need an inner impetus, it is always the "witness" element in this part—in each part of the being there is something which is a "witness", which looks onpushes you. There is even a physical witness which can get very much in In the way; for instance, if it watches you playing, ordinary man this can paralyse you considerably. There impetus is also a vital witness which looks at you, sees your desires and enjoys highly all that happens; it acts also as a brakegenerally desire. There is the mental witness which judges ideas, which says, "This idea contradicts this other"desire ought to be replaced by a clear, and which arranges everything. Then there is the great psychic Witnessprecise, who is constant vision of the inner divinityTruth. (The Mother, 22 March 1951) <ref>http://incarnateword.in/cwm/04/2221-marchdecember-19511950#p6p7</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 ==By Education 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) <ref>http://incarnateword.in/cwm/04/22-march-1951#p7</ref>Senses==
But it is through sensations that you learn: by seeing, observing, hearing. Classes develop your sensations, studies develop your sensations, the mind receives things through sensations. By the education of the senses the growth of one's general education is aided; if you learn to see well, exactly, precisely; if you learn to hear well; if you learn through touch to know the nature of things; if you learn through the see of smell to distinguish between different odours—all these are a powerful means of education. In fact, they should be used for this, as instruments of observation, control and knowledge. If one is sufficiently developed, one can know the nature of things through sight; through the see of smell one may also know the value, the different nature of things; by touch one can recognise things. It is a question of education; that is, one must work for it. <ref>http://incarnateword.in/cwm/06/31-march-1954#p13</ref>
The witness Purusha in the mind observes that the inadequacy of his effort, all the inadequacy in fact of man's life and nature arises from the separation and the consequent struggle, want of knowledge, want of harmony, want of oneness. It is essential for him to grow out of separative individuality, to universalise himself, to make himself one with the universe. This unification can be done only through the soul by making our soul of mind one with the universal Mind, our soul of life one with the universal Life-soul, our soul of body one with the universal soul of physical Nature. <refcenter>http://incarnateword.in/cwsa/24/the-perfection-of-the-mental-being#p15~</refcenter>
=== Psychic Being ===The child must be taught to observe, to note his reactions and impulses and their causes, to become a discerning witness of his desires, his movements of violence and passion, his instincts of possession and appropriation and domination and the background of vanity which supports them, together with their counterparts of weakness, discouragement, depression and despair. <ref>http://incarnateword.in/cwm/12/vital-education#p14</ref>
...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 sufficiently, he can see that the things he understood and could do at that time are things which seem to 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 psychic consciousness which is immortal, one has the feeling that it is always the same being which was there and continues to be there and will continue to be there with more or less progressive and more or less conscious changes. (The Mother, 29 June 1955) <refcenter>http://incarnateword.in/cwm/07/29-june-1955#p28~</refcenter>
The ordinary mind knows indispensable starting-point is a detailed and discerning observation of the character to be transformed. In most cases, that itself only 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 ego with all increasing degree of precision, two opposite tendencies of character, in almost equal proportions, which are like the light and the movements 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 a jumble some part of his being andthe good man will suddenly have wicked impulses. In this way life seems to endow everyone not only with the possibility of expressing an ideal, identifying itself but also with these movementscontrary 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, thinks "I am doing thisall life is an education pursued more or less consciously, feeling that, thinking, in joy more or in sorrow etcless willingly." The first beginning of real self-knowledge is when you feel yourself separate from In certain cases this education will encourage the nature in you and its movements and then you see that there are many parts of your beingexpress the light, many personalities each acting on its own behalf and in its own way. The two different beings you feel are—oneothers, on the psychic being which draws you towards the Mothercontrary, those that express the other shadow. If the external being mostly vital which draws you outward circumstances and downwards towards the play environment are favourable, the light will grow at the expense of the lower natureshadow; otherwise the opposite will happen. There is also And in you behind this way the mind individual's character will crystallise according to the being who observeswhims of Nature and the determinisms of material and vital life, unless a higher element comes in in time, the witness Purushaa conscious will which, who can stand detached from the play of the naturerefusing to allow Nature to follow her whimsical ways, observing it will replace them by a logical and able to chooseclear-sighted discipline. This conscious will is what we mean by a rational method of education. <ref>http://incarnateword.in/cwsacwm/2812/thevital-psychic-beingeducation#p84p6</ref>
The actions are of importance only as expressing what is in the nature. You have == How to be conscious of whatever in your actions is not in harmony with the Yoga and to get rid of it. But for that what is needed is your own consciousness, the psychic, observing from within and throwing off what is seen to be undesirable. <ref>http://incarnateword.in/cwsa/29/work-and-yoga#p45</ref>Observe Thoughts==
The mental being within watches, observes error comes from thinking that your thoughts are your own and passes judgment on all that happens in youare their maker and if you don't create thoughts (i. The psychic does e. think), there will be none. A little observation ought to show that you are not watch and observe in this way like a witnessmanufacturing your own thoughts, but it feels and knows spontaneously rather thoughts occur 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 natureyou. <ref>http://incarnateword.in/cwsa/2831/thethought-jivatman-in-the-integraland-yogaknowledge#p40p3</ref>
== Consciousness and Self-Observation ==<center>~</center>
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 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 is because their observation is untrained and insufficient and loss of activity gives them the sense of blank; an emptiness there is, but it is an emptiness of the ordinary activities, not a blank of existence. <ref>http://incarnateword.in/cwsa/30/three-experiences-of-the-inner-being#p3</ref>
However, if one observes things a little deeply, one perceives that there is progress, that things become better and better, though apparently they do not improve. And for a consciousness seated a little higher, it is quite evident that all evil—at least what we call evil—all falsehood, all that is contrary to the Truth, all suffering, all opposition is the result of a disequilibrium. I believe that one who is habituated to seeing things from this higher plane sees immediately that it is like that. (The Mother, 8 January 1951) <refcenter>http://incarnateword.in/cwm/04/8-january-1951#p13~</refcenter>
It is only gradually, very slowly, through the movements of life and 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>
At a certain stage of the sadhana, in the beginning (or near it) of the more intense experiences, it sometimes happens that there is the intense realisation of some aspect of the Divine, a sort of communion with it, and that is seen everywhere and all as that. It is a transitory phase and afterwards one gets the larger experience of the Divine in all its aspects and beyond all aspects. Throughout the experience there should be one part of the being that observes and understands—for sometimes ignorant sadhaks are carried away by their experience and stop short there or fall into extravagance. It must be taken as an experience through which you are passing. <refcenter>http://incarnateword.in/cwsa/30/suggestions-for-dealing-with-experiences#p10~</refcenter>
== Thoughts 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. <ref>http://incarnateword.in/cwsa/31/thought-and Self-Observation ==knowledge#p5</ref>
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 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 is because their observation is untrained and insufficient and loss of activity gives them the sense of blank; an emptiness there is, but it is an emptiness of the ordinary activities, not a blank of existence. <ref>http://incarnateword.=Difficulties in/cwsa/30/three-experiences-of-the-innerSelf-being#p3</ref>Observation=
It is only gradually, very slowly, through the movements of life and 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 ==Danger 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>Ego==
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) <ref>http://incarnateword.in/cwm/04/5-april-1951#p14</ref>
<center>~</center>
The error comes from thinking that ...if you do your thoughts are your own tapasya, all the time observing yourself doing it and that you are their maker and if you don't create thoughts (i.e. think)telling yourself, "Am I making any progress, there will is this going to be none. A little observation ought better, am I going to show that you are not manufacturing succeed?", then it is your own thoughtsego, but rather thoughts occur in youknow, which becomes more and more enormous and occupies the whole place, and there is no room for anything else. <ref>http://incarnateword.in/cwsacwm/3104/thought26-andapril-knowledge1951#p3p35</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. <ref>http://incarnateword.in/cwsa/31/thought-and-knowledge#p5</ref>== Escape attitude ==
= Results 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 Selfnoise, 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. <ref>http://incarnateword.in/cwm/07/26-january-Observation =1955#p14</ref>
If you observe yourself attentively, you will see that before acting you need an inner impetus, something which pushes you. In ==Focusing on the ordinary man this impetus is generally desire. This desire ought to be replaced by a clear, precise, constant vision of the Truth. (The Mother, 21 December 1950) <ref>http://incarnateword.in/cwm/04/21-december-1950#p7</ref>Negative==
If you observe yourself, you will see that as soon as you do something which disturbs you a little, To be always observing faults and wrong movements brings depression and discourages the mind immediately gives you a favourable reason to justify yourself—this mind is capable of gilding everythingfaith. In these conditions it is difficult Turn your eyes more to know oneself. One must be absolutely sincere to be able to do it the coming Light and less to see clearly into all any immediate darkness. Faith, cheerfulness, confidence in the little falsehoods of ultimate victory are the mental beingthings that help,—they make the progress easier and swifter. (The Mother, 15 January 1951) <ref>http://incarnateword.in/cwmcwsa/0431/15steps-towards-januaryovercoming-1951difficulties#p3p28</ref>
… if each element which comes with its ignorance, its unconsciousness, its egoism, is put before the will to change and one remains awake, compares, observes, studies and slowly acts, 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 beginning; one undertakes a sort 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 nasty. And once it has been discovered, how wonderful! One puts the light upon it and it disappears and you no longer have those reactions which made you so sad before, when you used to say, "Oh! I shall never get there. (The Mother, 19 April 1951) <refcenter>http://incarnateword.in/cwm/04/19-april-1951#p14~</refcenter>
= Difficulties during SelfWhat 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-Observation =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. <ref>http://incarnateword.in/cwsa/30/the-danger-of-the-ego-and-the-need-of-purification#p14</ref>
== Danger of the Ego ==<center>~</center>
To become conscious of what is to be changed in the nature is the first step towards changing it. But to begin with, how many times, if one thinks, if one quite simply observes oneself, does one catch oneself saying, must observe these things without being despondent or thinking "It it is I!hopeless" And, then, one congratulates oneself sometimes, one says, or "After all I can cannot change". You do something, I am capable!" I am going further: how many people would right to 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 confident 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 stillchange will come. There For nothing is no more need to do anything, no longer any need to move, one dreams.... Under a tree, arms crossed, one leaves impossible in the Divine to do everything for oneself, including feeding you nature if you need it. This is perhaps very well, but this shows that the instrument psychic being is not ready; it is not really at awake and leading you with the service of the Divine, Mother's consciousness and force behind 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 working in the ego this illusion is necessary to make you act; it . This is necessary to keep up action until one is completely transformed or, in any case, till the true consciousness is establishednow happening. Be sure that all will be done. (The Mother, 5 April 1951) <ref>http://incarnateword.in/cwmcwsa/0431/5speech-apriland-1951yoga#p14p53</ref>
...if you do your tapasya, all the time observing yourself doing it and telling yourself, "Am I making any progress, is this going to be better, am I going to succeed?", then it is your ego, you know, which becomes more and more enormous and occupies the whole place, and there is no room for anything else. (The Mother, 26 April 1951) <refcenter>http://incarnateword.in/cwm/04/26-april-1951#p35~</refcenter>
Do not be over-eager for experience,—for experiences Despair and despondency are always wrong. If you can always getmake a mistake, having once broken the barrier between the physical mind quietly observe it and correct the subtle planestendency next time. What Even if the mistake recurs often, you have only 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 persevere quietly—remembering that goes on nature cannot be changed 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 siddhiday. <ref>http://incarnateword.in/cwsa/3031/the-danger-of-the-egodepression-and-the-need-of-purificationdespondency#p14p67</ref>
== Escape attitude ==<center>~</center>
Constantly man rushes into external It is a subtle law of the action in order not to of consciousness that if you stress difficulties—you have time to observe himself and how he lives. For him this is expressed by the desire to escape from boredom. Indeedthem, for some people it is much more tiresome to remain quiet—seatedof course, or to be still. So for but not stress them it represents an escape from boredom: to make a lot of noise, they will quite sufficiently do that for themselves—the difficulties tend to commit many stupiditiesstick or even increase; on the contrary, if you put your whole stress on faith and become terribly restless; it is their way of escaping boredom. And when they sit quietly aspiration and look at themselvesconcentrate steadily on what you aspire to, they are bored. Perhaps because they are boring. That's very likelythat will sooner or later tend towards realisation. The more boring one It isthis change of stress, a change in the poise and attitude of the mind, that will be the more one is bored. Very interesting people usually are not boredhelpful process. (The Mother, 26 January 1955) <ref>http://incarnateword.in/cwmcwsa/0731/26dealing-with-depression-januaryand-1955despondency#p14p22</ref>
== Focusing on the Negative Surface Level Observation==
To be always observing faults 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 wrong movements brings depression sometimes within themselves, and discourages the faith. Turn your eyes more to the coming Light and less classify all these observations according to any immediate darknessone superficial system of logic or another. FaithAnd they call this organisation, cheerfulnessthese systems, confidence in the ultimate victory are "knowledge". It has never occurred to them, they have not even begun to perceive that all the things that helpthey see, touch, feel, experience,—they make the progress easier are false appearances and swifter. <ref>http://incarnatewordnot reality itself.in/cwsa/31/steps-towards-overcoming-difficulties#p28</ref>
It [Based on Aphorism 7—What men call knowledge is a subtle law of the action reasoned acceptance 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 false appearances. Wisdom looks behind the contrary, if you put your whole stress on faith and aspiration veil and concentrate steadily on what you aspire to, that will sooner or later tend towards realisationsees. It is this change of stressReason divides, a change in the poise fixes details and attitude of the mindcontrasts them; Wisdom unifies, that will be the more helpful processmarries contrasts in a single harmony]. <ref>http://incarnateword.in/cwsacwm/3110/dealing-with-depression-andaphorism-despondency7#p22p3</ref>
It is difficult to observe the difference between the action of the hostile Force and the pressure of the lower Nature because it is the latter that the Force takes hold of for its purpose. But there is in the Force a suggestive character, a conscious arrangement of the attack so as to upset or destroy the sadhana which there is not in the ordinary movement of the lower Nature—for that only comes to satisfy itself and then ceases. <refcenter>http://incarnateword.in/cwsa/31/the-hostile-forces-and-the-difficulties-of-yoga#p35~</refcenter>
== Overcoming  difficulty ==It is evident that our state on the surface is indeed a state of knowledge, so far as it goes, but a limited knowledge enveloped and invaded by ignorance and, 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 and surface observation with only an indirect means of cognition at its disposal; our knowledge of ourselves, though more direct, 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-knowledge. <ref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p7</ref>
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. <refcenter>http://incarnateword.in/cwsa/31/mental-difficulties-and-the-need-of-quietude#p23~</refcenter>
= Other fields of SelfOne 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-Observation =june-1956#p49</ref>
==Observing Invisible Forces==
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>
== Meditation =Self Observation - Exploring Realms of Consciousness=
... when Man is a type among many types so constructed, one comes out pattern among the multitude of meditationpatterns in the manifestation in Matter. He is the most complex that has been created, some time later—usually not immediately—from within the being something new emerges richest in content of consciousness and the curious ingeniousness of his building; he is the consciousness: a new understandinghead of the earthly creation, but he does not exceed it…. If there is a new appreciation of thingsperfection to which he has to arrive, it must be a new attitude perfection in life—in shorthis own kind, a new way within his own law of being. This may be fugitive, but at that moment, if one observes —the full play of it, one finds that something has taken one step forward on the path but by observation of understanding or transformationits mode and measure, not by transcendence. It may be an illuminationTo exceed himself, an understanding truer or closer to grow into the truthsuperman, or a power to put on the nature and capacities of transformation which helps you to achieve a psychological progress or god would be a widening contradiction of the consciousness or a greater control over your movementshis self-law, over the activities of the beingimpracticable and impossible. (The Mother , 5 June 1957) <ref>http://incarnateword.in/cwmcwsa/0922/5man-and-junethe-1957evolution#p20p8</ref>
The mind is always in activity, but we do not observe fully what it is doing, but allow ourselves to be carried away in the stream of continual thinking. When we try to concentrate, this stream of self-moved mechanical thinking becomes prominent to our observation. It is the first normal obstacle (the other is sleep during meditation) to the effort towards Yoga. <refcenter>http://incarnateword.in/cwsa/29/concentration-and-meditation#p30~</refcenter>
== Dreams ==...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 sufficiently, he can see that the things he understood and could do at that time are things which seem to 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 psychic consciousness which is immortal, one has the feeling that it is always the same being which was there and continues to be there and will continue to be there with more or less progressive and more or less conscious changes. <ref>http://incarnateword.in/cwm/07/29-june-1955#p28</ref>
Now the procedure to deal with dreams and the dreamland. First become conscious—conscious of 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. (The Mother, 21 April 1929) <refcenter>http://incarnateword.in/cwm/03/21-april-1929#p6~</refcenter>
It There is a tremendous field state of observation—there is no end to the discoveries you can make being experienced in Yoga in your dreams. But there is which we become a double consciousness, one important point: you must not go on the surface, small, active, ignorant, swayed by thoughts and feelings, grief and joy and all kinds of reactions, 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 sleep when you are very tiredquiet, for if you doenlarge, you fall into transform it. So too we can rise to a sort consciousness above and observe the various parts of unconsciousness in which dreams do whatever they like with youour being, inner and outer, mental, vital and physical and the subconscient below all, and you have no reactionact upon one or other or the whole from that higher status. Just 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 I said our place of working while the rest that you should not eat without having taken restwe are is either temporarily put away or put behind or else kept as a field of reference from which we can get support, I would advise everyone to rest before going to sleepsanction or light and influence or as a status into which we can ascend or recede and from it observe the inferior movements. And for thatOr we can plunge into trance, you must know how to restget within ourselves and be conscious there while all outward things are excluded; or we can go beyond even this inner awareness and lose ourselves in some deeper other consciousness or some high superconscience. There is also a pervading equal consciousness into which we can enter and see all ourselves with one enveloping glance or omnipresent awareness one and indivisible. (The Mother, 1 February 1951) <ref>http://incarnateword.in/cwmcwsa/1521/1brahman-purusha-ishwara-maya-februaryprakriti-1951shakti#p14p23</ref>
As <center>~</center> In this progression the first step is a certain detached superiority to the inner consciousness grows by sadhanathree modes of Nature. The soul is inwardly separated and free from the lower Prakriti, not involved in its coils, these dream experiences increase indifferent and glad above it. Nature continues to act in numberthe triple round of her ancient habits, clearness—desire, coherencegrief and joy attack the heart, accuracy the instruments fall into inaction and after some growth of experience obscurity and consciousness, we can, if we observeweariness, light and peace come to understand them back into the heart and mind and body; but the soul stands unchanged and their significance to our inner lifeuntouched by these changes. Even we can Observing and unmoved by training become so conscious as to follow our own passagethe grief and desire of the lower members, usually veiled to our awareness smiling at their joys and memorytheir strainings, through many realms regarding and unoverpowered by the failing and the darknesses of the thought and the process wildness or the weaknesses of the return 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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