Q – Can passive observation be implemented automatically, i.e. outside the individual's awareness?
I would say that it is the only way in which it can truly be implemented: in the very moment in which one consciously tries to implement passive observation it becomes active observation and, therefore, is made available for the interference ofIo.
Q – Can passive observation become conscious and if so, does it facilitate the creation of those preferential channels for the return of vibrations to the body of consciousness?
I must repeat myself: when the embodied individual becomes aware of passive observation, it alters the characteristics of not being influenced by the Ego; consequently the second part of the question, in this context, makes no sense.
If, however, we ask ourselves whether passive observation facilitates the return of vibrations to the body of consciousness, the answer can only be affirmative, since it does not suffer the obstacle placed in the way of the flow of vibrations by the interferences commonly implemented by the Ego. . To clarify, however, I would say that rather than creating preferential channels, it makes the channels that the return vibration passes through free of disturbances, facilitating their flow.
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Q – Can passive observation be used consciously to reduce one's suffering?
The reduction of one's suffering occurs only through understanding: passive observation is a condition of staticity (as it is free of vibratory disturbances), it does not carry out or undergo actions. It has the sole purpose of providing the results of the experience completed as quickly and in the most unaltered manner as possible to the body of consciousness.
Q – Passive observation has been compared to a camera pointed into our interior while we are acting. Can this similarity be correct taking it for granted that the one looking into the camera is the akashic body?
It can be a good example.
Q – Are there ways to facilitate passive observation within us?
In order for passive observation to become a constant internal state, help from the embodied individual is undoubtedly necessary. This help can only be provided by the individual's predisposition (I would almost say habit) to observe himself. This predisposition, this constant attention to oneself (although active and, therefore, not detached from the Ego) accustoms the Ego to the fact of being constantly under observation.
Generally, when it feels under observation, it tends to react and oppose, as it experiences the thing as a possible destabilizing factor. However, little by little, realizing that this observation is not as dangerous as it might initially seem to him, he will tend to underestimate it, attracted by other elements that are more obviously dangerous for him immediately. With the result that observation will become an internal regime that it will ignore, allowing the transformation of active observation into passive.
Q – As in our case of a group of people trying to practice passive observation, can it develop so much as to become a transitory archetype?
It doesn't seem to me that passive observation can have any connections with people transient archetypes: it is something internal, strictly individual, which arises from within the individual and cannot be externalized or shared with other individuals, therefore it has none of the characteristics necessary for transformation into a transitory archetype. Rodolfo
Bed. It is very important on the path of "know thyself" to deepen the concept of passive observation.