Learning to observe and interpret one's emotions (ca6)

"Know yourself".
This is perhaps one of the most repeated phrases in the various forms of teaching and you who have participated in the meetings of the Circle for years have also clashed with it several times, coming to feel the strength and correctness of this imperative but also finding yourself, continuously, in the face of the harsh reality constituted by the difficulty of putting those few words into practice while the "you" you seek to know continually escapes you like an elusive ghost.

You see, dear brothers, knowing yourself is a task that requires patience, perseverance, will and, above all, courage because very often what comes to light is not edifying in the eyes of the beholder.
The fact is that the starting point from which, inevitably, you have to move is constituted by the observation of your own Io, which, inevitably, contains all your worst sides, those that derive from your misunderstandings (but also some valuable side, if you want to console yourself, because going deeper you would also be able to find the echoes and reflections of your understandings that , in turn, are projected onto the ego).
If you then consider that the observation of yourself is done with the eyes of your ego, you will realize that the task that awaits you is an impervious solution, because the ego tends not to be objective if not, indeed, to falsify and modify the objective reality according to one's expectations.
It seems to me already feel some of you think, demoralized, that then trying to know yourself, as well as being tiring and tormenting, is something impossible and ultimately useless.
Take courage, children and brothers, because this is not the case: do not forget that the interpretation given by your ego to your actions is certainly not very reliable, however there is a much more attentive observer who "feels" what are the important elements observed, orders them, collects them, compares them, relates them, arriving, in any case, to draw from them some portions of understanding; this observer is, of course, your Akasic body, your body of consciousness, which does not care that confused, apparently unrelated, misinterpreted data arrives and so on because his need is for the data to arrive and it is then his job to build with they what is useful for the growth of the individual.

Let us now try to understand, in the simplest and most concise way possible, what it means to interpret emotions and why it may be useful to do so.
As we have seen previously, emotions are born within the astral body of the individual under a triple thrust:
- on the one hand there are the events that the individual experiences every day, whether large or small,
- on the other hand there are the desires of the ego that feels more or less dissatisfied with what it is experiencing and,
- finally, there is the vibration of the desire to gain understanding on the part of the body of consciousness.
This triple thrust focuses individual emotions and provides them, from time to time, with different connotations, so much so that it happens to experience any repetitive episode in a very different emotional way.

Now, observing one's emotions inevitably helps to understand something more about oneself because to the eye of the observer (even if, perhaps unexpressed), questions arise from the observation itself and these questions, even though, perhaps, repressed by the ego , with their vibrations, they attract the attention of the Akasic body to what is happening, so that it can collect elements to add new factors of understanding.

This, in my opinion, is an important point: understanding that it is not necessary to dissect one's emotions (even if being able to do it objectively is, of course, the best way to help oneself) but it is enough to give them a little Attention.
Just as it is important to understand that it is not the mental body (and therefore the thought and reasoning it puts into action) who has the possibility to understand, but the akasic body.
The mental body, in fact, is also subject to the needs of the Ego and, therefore, has a decidedly not very reassuring reliability, even if sometimes, under a deeply felt desire for understanding, certain elements are also understood with one's own mind and not only with his own conscience.

Certain Eastern doctrines rightly emphasize the attention concept, rightly because it is the essential step to be able to unravel one's inner tangle. But let's be careful:

paying attention to one's emotions does not mean operating so that they are moderate, or restrained, or made less evident, or modified because these are all actions that it is the ego that sets in motion to try to mask, not only in the eyes of others but also to his own, what is happening to him; instead, I repeat, it means observing what is happening to us and, even more, what our reactions to events are, without necessarily elaborating them mentally but helping the Akasic body to collect as many elements as possible from the lived situation in order to implement the his ability to elaborate in order to find new points that are inserted into the mosaic that, in the course of a large number of lifetimes, he is patiently putting together.

This may be the answer to those of you who have always found great difficulties and sufferings when they tried to apply the "know thyself" and, perhaps, macerated themselves in an attempt to understand what their reality was most intimate: if you still have a very strong ego, using the tools of the ego (especially the mind) to go deeper and try to reveal its shortcomings causes an immediate reaction on the part of the ego that tries to self-preserve itself himself, altering the inner balance of the individual and, therefore, increasing his chances of suffering.
If trying to understand yourself is tiring and makes you suffer, do not insist that much, since it means that you are not yet ready to be able to do it directly and, then, just observe your emotional reactions, take note of them and let them the underground vibrations of your best part work in your Akasic body and, therefore, outside of your ego.
It will perhaps be an apparently slower path but it will be a path anyway and it is important to keep walking.
An ancient Druidic text went something like this:

“If the rabbit stopped and wondered why the eagle hovering above him scares him, his life would be as long as a beating of wings.
If the man stopped to wonder why he is crying or laughing he would stop his tears or stop his laughter and miss the opportunity to laugh or cry all the way through.
The structure of existence gives the rabbit the fear to arrive at no longer being a rabbit and the man the cry or laughter to arrive at the end of his being a man.
For this reason, rabbit, you have to live your fear.
For this reason, man, you have to laugh or cry. " Rodolfo

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