As long as the individual is embodied, however great his own evolution, owns a Io.
This is a fact that many tend to forget, yet it is enough to think about it for a moment to realize that it can only be so.
Indeed, without the lower bodies (physical, astral and mental) there can be no incarnation e the necessary presence of these three bodies makes the formation of the ego inevitable although, of course, more or less strong depending on the degree of understanding, and therefore of feel of conscience, of the embodied individual. It can therefore be safely said that no being embodied, not even the greatest Teacher that human history has ever seen our beautiful planet tread on, is (nor can it be) devoid of the ego.
If there is an ego, there are emotions and at the head of them there are desires.
Therefore, analyzing and trying to understand one's desires is another way through which one can get to know oneself, even if, in my opinion, much more complex than that which passes through the analysis of emotions. If, in fact, as far as emotions were concerned it could be enough to put oneself in a position of attention, as far as desire is concerned this is no longer enough.
Indeed desire has a far greater complexity than that of an emotion and the reality of one's desire is more difficult to discover.
When you feel sad, observing your sadness you can identify it in a series of internal mood conditions, but also external behaviors (often tending to accentuate it to use it in order to get attention from others) more or less repetitive and evident.
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In most cases, however, the desire is not exactly identifiable, also because, usually, it is made up of the sum of several desires intertwined with each other due to the thrusts that it contains and that come from the materials of all the individual's bodies that, in some way, feed it, up to what is the most difficult generating thrust to understand, that is, the one that comes from the body of consciousness.
If you wish to be famous (to examine a general and, as such, only theoretical case) your desire is probably made up, perhaps, in part by the reflected desire of your astral body to feel happy for the consideration of others, then by the reflected desire of others. your mental body to feel you are above the others, but also by that which comes from the Akasic body which, in the case of a good evolution, could be identified, for example, in the desire to acquire a prominent position in society, in such a way as to being able to be able to act positively on others.
Considering, then, that desires are logically intertwined with each other because the pushes towards understanding (as they tend towards unity) coming from the Akasic body intersect, it is easy to understand how observing and untangling one's desires is quite difficult. .
Undoubtedly easier, for those who want to know themselves, is to observe their emotions, identify them, look at their reactions to them and, then, possibly, try to trace them back to the reality of the desires that put them into action.
With these words of mine I certainly do not mean that you cannot come to understand your desires and their whys; however, I think that it is always better to take the simplest way and which is less painful, because many small sufferings (we always say this) are more easily overcome than a single great suffering.
Some of you may wonder why, out of the blue, I approach the concept of suffering to that of the interpretation of one's desires.
You are right, perhaps I have assumed too much and I have not well understood an important element: when you place yourself in the position of someone who tries to know himself, you do it, inevitably, driven by your ego, because he thinks that this is a way of appearing better. of the others. It is your mind that observes yourself, and your mind is not yourself but it is what, in large part, contributes to forming your ego.
It is, therefore, with your ego that you begin to operate.
Since it is inevitable that trying to know oneself leads to discovering one's own defects, shortcomings and errors, it is also inevitable that your ego reacts to these unwelcome discoveries by setting in motion mechanisms of inner contrast between the personal truth that is being discovered and the truth that the ego would like it to be. From this contrast arises, in fact, the suffering that inevitably goes to those who try to know themselves.
"But then who makes me do it?" some of you might object.
Nobody, I reply, also because nobody can force you to take a road if you don't want to take it. Or rather: yourselves, because, having reached a certain point in individual evolution, it is from one's own akasic body that the drive to understand oneself comes, a drive which cannot be escaped because it is a personal, natural and inevitable drive.
The Buddha preached the absence of desire, it is said.
It is not true. These are successive interpretations and elaborations of that Master's words. He said that the goal is the absence of desire, and that one must try to operate in the world keeping in mind what is the goal to be reached.
Wanting the absence of desire, dear ones, is the same as desiring and, therefore, becomes a contradiction in terms, as well as causing internal problems: wanting an absence of desire that you are not ready to achieve causes frustrations and strong ego reactions, like those religious who withdraw from the world to escape the temptations of the flesh, as if they could leave their misunderstandings outside a convent or at the foot of a mountain.
The only result that, with a great effort of will, they can achieve is to create for themselves a strong mask that covers their way of being for a whole life but which, not being consciousness achieved, will have no other effect than that of escaping a experience that, evidently, they had to face because only in this way could what the body of consciousness had to come to understand could be resolved.
"If my desire to find the light - Master Nanak once said - was a candle, I could not help but continue to light it until, having consumed it all, I would realize that I worked so hard to get the light when it was already lit inside me, but I didn't have my eyes open enough to see its brightness." Rodolfo
Thank you.
when you place yourself in the position of someone who tries to know himself, you inevitably do it pushed by your ego, because he thinks that this is a way of appearing better than others. It is your mind that observes yourself, and your mind is not yourself but it is what, in large part, contributes to forming your ego.
They always have to deal with their own self !!
I am not convinced by this statement:
“When you place yourself in the position of someone who seeks to know himself, you inevitably do it pushed by your ego”.
The push Vienna also from the conscience, and I believe that a certain awareness, broad, the result of understandings, diminishes the role of the ego to the advantage of the "analysis of" feeling.
Without forgetting that "know yourself" can always end up becoming a "tell it", for which there is always a remedy: the other that reveals us.
Interesting thanks.