Training Self- Observation During a Conversation


In order to train ourselves for self-observation while we are in someone’s company, a good starting point would be to exercise ourselves when we watch television. We have to follow the speech of some program, and at the same time, follow our breath. Once we are able to observe our breath and, at the same time, follow the argument of the program or a movie, then we can begin with noticing what happens in ourselves through observing our physical sensations, emotions, and thoughts. In such a situation, it is easier to observe ourselves. We are less involved because we train ourselves alone. We train ourselves in observing ourselves and following at the same time, the dialogues of a movie or some other TV program.
Of course, even this is not so easy, but it’s surely better to begin with making some efforts while watching the TV with which we have not to interact in an active way, than to begin with trying to observe ourselves during a conversation that is surely more involved and the efforts to remember ourselves, quite impossible.
Another good exercise is to observe ourselves while we are reading something. In such a case, we’ll notice that when we try to put our attention inward, we’ll lose the meaning of what we are reading. A good advice is to begin with readings that are not so demanding.
Once we have acquired a familiarity with such exercises, then we can begin with observing ourselves during a phone conversation. These will be the first attempts to observe ourselves while we are interacting with someone else, but the fact that we don’t see this person “in flesh” and only hear their voice, will make such a task easier.
The final step will be, of course, to observe ourselves during a conversation with someone “in the flesh”.
Such a practice belongs to the non-programmed exercises, because the moment we have to speak is almost always undetermined: when we are at work, or when we walk on the street, someone asks us something, and consequently, we answer mechanically. Only after the end of this conversation will we notice that we have eventually remembered ourselves when we had pronounced the first words.
Such a situation is surely very interesting to analyze what transpires in this case. An example of how to put in practice this kind of practice is deciding (making our purpose) that we’ll be present every time we speak with someone during the next few hours (two or three, as we wish and feel). During the first attempts, the task is not to observe ourselves during the whole conversation, this is a further and demanding step, but only when we pronounce the first words.
Although our purpose, when someone begins to speak with us, the first words we’ll speak will be an automatic response to what the interlocutor had asked or said, and not our conscious decision. This will happen because our answer is not pondered, but is only a result of a mechanical reaction to an external solicitation (someone’s question or an event we are commenting on), so our speech always results in a reaction, and not an action.
Our speech is always a mechanical reaction to an external solicitation because we are always “overpowered” by our associative mind. We must understand that the Consciousness-“Observer” we are going to develop during these practices are two very distinct things, and not the same.
We are unable to stop our mechanical reaction. Often we don’t remember to do it, and, for that reason our speech, because the totality of our “actions” are of a mechanical nature, so they become habits which function in the same way from many years of habitual use . Some external event happens and we react consequentially without any possibility of acting in a different way.
We can realize that our thoughts and words are a mechanical reaction to some external event, only when we try to stop them through such exercises. If we do not do it so, these statements, no matter how true, will remain a mere theory, thus, only a complex of useless information.
The consequences of automatic speech-reaction are visible and noticeable every day at every moment. Sometimes the consequences are disastrous, independently if we intend a normal conversation, a relationship or the relations between the different States. It’s a catastrophe whose consequences we are witnessing every day.

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About mr Sarmoung

Andrea Dandolo je pisac i istražitelj razvoja svijesti i duhovnosti uključen u razotkrivanje drevnih učenja s ciljem olakšavanja unutarnjeg razvoja ljudskih bića. Jedan od načina kojima se time bavi je i kroz blog koji je preveden na engleski, španjolski i od nedavno hrvatski. Od rane mladosti je u svijetu duhovnosti i rada na sebi sudjelujući u radu grupa koje potječu direktno od Gurdjieffa, tj koje su bile vođene od strane samog Gurdjieffa U skladu sa drevnim znanjima, naglašava razvoj svjesnosti kao primarno sredstvo za psihološku transformaciju i duhovnu osvještenost individualaca. Karakteristike sistema koji predlaže su jednostavan jezik i moderni prijevod drevnih učenja kao i njihove praktične primjene u svakodnevnome životu. Njegov blog čitaju ljudi iz svih krajeva svijeta. Samorazvoj je ne religiozni i ne dogmatski put; sastoji se primarno od naprednog dostizanja viših stanja svijesti, p prisustva i konačno od ostvarivanja svoje prave intimne prirode, koja je poznata u mnogim tradicijama pod imenima poput esencija, duša, biće. Kroz takav razvoj individualna osoba ulazi u nove dimenzije svijesti koje mu omogućuju da vidi stvarnost sakrivenu iza iluzija. To mu omogućuje kreiranje osobnosti neovisne i otporne na vanjske situacije i vanjska uvjetovanja. Posljedice takvog razvoja su oštra inteligencija, izvanredni kreativni kapaciteti, ravnoteža i smirenost u svakoj situaciji i stabilno stanje višeg stanja svijesti koje je poznato u drevnim tradicijama pod nazivom “buđenje”.
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