A human being is a complex organism which we can observe through three main components: a physical, namely the material body which is subjected to the biological, chemical and mechanical laws; an emotional, which feeds itself with impressions and elaborates feelings and emotions; and a mental, able to formulate questions, thoughts, synthesis and abstractions and making itself an observer of the others fields of the human structure. In order to study and understand in a right and integral way, every type of human work or activity, it’s our thought that we need to take in consideration these three components and perform an accurate and specific observation for each one, even if effectively, all three are connected with the other.
Activity itself needs and burns energy, and it is common experience to have reached a condition of energy loss we call tiredness. What we wish to specify, here, is that there exists three types of tiredness, each connected with one of the human’s components: a physical, an emotional, and a mental. An accurate observation of ourselves is of main importance to recognize the differences between the various types of tiredness, so that we could use the specific measures for the rest of the body, of the mind and of the emotional field.
Even if it could seem a paradox, we really need to make an accurate inquiry about what we feel when we experience states of tension, so that we could achieve an efficient state of rest.
For example, we could observe that the loss of activity produces a feeling of “being empty” that transmutes into boredom and successively into sleep. There is also the opposite situation in which a forced state of concentration without an effective interest in what we are doing brings to a disconnection of the mental circuits, producing a state of drowsiness. Even the temperature, the degree of humidity and lightness, the colors, the quantity of objects present in a room and the way in which they are ordered, the order or disorder, all this induces tensions and anxiety that deny an effective relaxation. We can bring attention to the smells, the influence of the sounds and voices, depending on the various moments of a day. We can also observe if our sensations are habitual, namely if they arise at a determined hour, if they depend exclusively on external stimulus, put the attention on the materials present in the environment such as wood, iron, glass, natural or synthetic tissues.
Even if we could decide to share a standard to establish a general harmony, we have to recognize that perceptions are different for every individual and vary according to the habits and the level of tension. And that is the reason why the accuracy to observe results are capital and could bring solutions that are totally different from person to person. In any case, we can recollect the observations in typologies that distinguish the various moments of the day, according to their specific functions.
For example, the hours dedicated to the job will produce a series of tensions related to the kind of performed activity, and this will require an attention that will bring us to choose the right ambient, luminosity and materials able to alleviate the type of tensions produced during such a job.
In the same way, we’ll distinguish the actions that are specific to the moments dedicated to the family, to the moments of free time, when we dedicate ourselves to something we love, and through which we recharge ourselves from the energy used in our daily job or dissipated from our unconscious and mechanical field. Also, we’ll use observation in a similar way to harmonize our social life, relationships, and moments of introspection in which the observation is focused inwards. Once acquired the skill of self observation, everyone will be able to observe the states of tension and find the corresponding “antidote”; also, everyone will be able to recognize the moments, the circumstances that induce a better relaxation and energetic recharge.
The same act of self- observation which presumes a detachment in the field which suffers an aggression from the outside world, produces itself a state of better relaxation and balance. We can mentally scan tensions and contractions, releasing them gradually, and we’ll notice the relations between the various parts of the physical body, parts of which we are ordinarily unaware, but with this practice we can learn to feel and relax; also, we’ll feel energetic flows that manifest themselves with variations of temperature and sensitivity.
The same process will be used for observing the development of our emotions and the way how one emotion transmutes into another one; or, playing with transforming the negative emotions into pleasure through the simple change of our approach and non- judgment. Even the mind can be emancipated from mechanical thinking. If we put our attention on what flows in our mind, we can observe how our thoughts change without interruptions through associations; also, to gain a better control of our mental function, we can also change some habitual words or movements, repeating a series of counts or a phrase till we make the mind stop; or, we can develop a place of silence through searching for a stable point to focus our attention (hearing our heart or following our breath), and then leaving every technique and letting ourselves abandon it in a condition of lightness, free from every thought.
There are many ways to recharge the lost energies, but what is sure is that, in order to be used by us, it’s fundamental that we learn to observe ourselves, understanding what are the situations and conditions which bring us to a major loss of energy. Rest is not only a passive condition, on the contrary, the attention on the body, thoughts and emotions, actions that imply a degree of voluntary and conscious activity, is the main tool to notice and transmute the innumerable states of tension.