The ways to work on oneself and, therefore, to know oneself are multifaceted. Many depend on the social environment in which the individual is inserted as they exploit those teachings and those instances that the society they belong to instills in every individual who leads their existence in it.
Thus, in the West, self-knowledge is mainly based on what is defined "depth psychology”, That is to say on all the unconscious inner movements that move and direct the individual in the actions, in the sensations, in the experiences that he has to face. Rodolfo
The situation is different, however, in the East, especially if the East is observed by the West, as you obviously do. Apparently, in the East the way to know oneself is indicated to be that of meditation. Meditation, a tool perhaps used and misunderstood many times. Baba
If you think of "knowing yourself", if you think of this sentence in the light of the Teaching, a curious hypothesis might come to your mind: because the Teaching reads "know yourself" and not "understand yourself"? Have you ever thought about it?
Apparently, according to the Teaching, it would be much more correct and more logical, more obvious to tell you to "understand yourself", rather than to "know yourself".
You see, when we come to speak to you, we speak to individuals embodied on the physical plane, then immersed in the world of becoming, immersed in matter, individuals who possess a Io, which - in some way - is a bit of the balance of his entire existence. Now, "understanding oneself" means reaching an understanding, but understanding is something that is beyond the ego, it is not the ego that understands, it is the body of consciousness, it is the Be (to return to the discourse of the Orientals, which was mentioned earlier).
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So, the fact that we have told you, over time, (and others before us) "know yourself" and not "understand yourself" must have some kind of meaning. The meaning, in reality, is quite evident: since the "understanding" does not belong to the ego of the individual, but to his conscience, to his Self, it is obvious that we, speaking with you embodied, must induce you to face that first phase. ofevolution which is the knowledge of yourself. Certainly, the knowledge of yourself is what you can operate at the moment you are embodied on the physical plane. Scifo
The concept of meditation it has been misunderstood several times over time even in the places where it has come to be situated as a philosophical conception. In fact, it is currently perceived as placing oneself in such a position thanks to which one's Self is able to observe, and therefore to understand, what is the reality of the individual, which starts from the physical plane up to the Self itself.
This may theoretically also be a right thing, but it is the "way" of meditation that is not understood, especially in the West; and, on the other hand, largely not even in the East. In fact, those who - to work on themselves, to know themselves - try to use meditation almost always make very important mistakes, indicative of how much meditation has not been understood and is not used in the right way.
Meditating does not mean being able to put yourself outside of yourself, detached from what one is, but since it is something that is put into action by the will of the individual embodied through his lower bodies, it is - however it may be - closely linked to what the individual's ego is.
It is not the Akasic body that meditates, it is not the consciousness of the individual who meditates, it is not the Self, the Spark (or as you mean) that meditates on the individual himself, but it is the portion of his ego that tries to come to understand. This means that very often there is the mistake, in those who try to do meditation, to start from the point of view of meditating for get anything.
Meditating to achieve something, whatever technique the individual uses, implies that there is a selfish purpose for having something. Of course, true understanding cannot possibly have selfish overtones; the Self can never be selfish, even at times when the understanding of it is such as to induce its farthest embodied offshoot on the physical plane to make mistakes; because, when he makes the mistake, it will not be out of selfishness but it will be out of lack of understanding. Baba
On the other hand, observe yourself instead in the western waybasically carries within itself the same basic errors. When the individual tries to do analysis – analysis in the western sense – what does he do? He observes his own actions, tries to elaborate answers, tries to hook up the various elements that constitute the cause of the inner disagreement and, therefore, to get to unravel the problem that he has gradually presented to himself.
But let us not forget that it does so, however it may be, within the physical plane; and, since it does so within the physical plane, who is it that observes itself (not for altruistic purposes, of course, but to avoid suffering)? In the end, it cannot be other than the ego; therefore, even in the West, when the individual tries to observe himself, to work on himself, to know himself, he does so, however it may be, from the point of view of the ego.
Then you will ask yourselves: “But is it wrong to do all this? What is it for? How is it that I can truly obtain this knowledge that leads to overcoming one's own limits and problems? ”. What you can do - in the East, in the West, and maybe even on the Moon, if you could be there - is to use your ego in such a way that it becomes a mere observer.
When we tell you "Set aside yourself and observe yourself in what you do", usually driven by your need to feel important (this, both in the West and in the East) you tend to interpret our words as an attempt to induce you to observe yourself from the Akasic body, from your consciousness.
Well, this, creatures, is nonsense; Why the Akasic body does not need "you" to induce it to observe you; the Akasic body, however it may be, is structured in such a way that it is part of its nature to observe everything that happens to the other parts of itself.
What you can do - returning to this point, which is the important thing, in "working on yourself" - is to do so that, while observing yourself through the mediation of the Ego and therefore in a way that is basically always and however subjective, to make sure, I said, that this I does not make judgments about itself but simply lends itself to being the point of passage of the information that arrives.
In this way, observing oneself without letting the emotions upset more than so much inner vibrations, without letting thoughts run wild wildly in such a way as to confuse ideas and continually seek justifications on justifications for what the individual does, everything this allows the Akasic body to receive more linear information, simpler, more understandable, more decodable and, therefore, such as to be more easily inserted into the whole of understanding, providing it with the ability to put together the grains of feel that here and there it is gathering in the course of its existence.
From the cycle Nuances of Feeling 2002-2007
Thank you.