THE PRACTICE SELF-ENQUIRY II
What is Self-inquiry - In general
Self- enquiry
is profound investigation of ourselves in order to discover and realize our essential
nature, our true Self (Atman) which is Sat-chit-ananda
(Existence-Consciousness-Bliss absolute). Self-inquiry is perhaps the most powerful way to investigate and realize our true nature.
Self-enquiry is a powerful method to
disidentify our attention from the mental, emotional movements as well as from
the body and the ego and turn the mind and attention insight towards the source
of the mind the inner silence within.
Although Self-enquiry in its traditional form it is
a way to turn our mind and attention within in order to discover our essential nature
and be established in it we can use it also to explore the lower or egoic self.
Read sri Ramana's Maharshi instructions about Self enquiry:
THE PRACTICE OF SELF-ENQUIRY by Sri Ramana Maharshi
Especially
in the beginning of our journey we must investigate
first what we are not. By one pointed
discriminative enquiry we must investigate the nature of our body, the energy
field, our perceptions, our mind, our thoughts, emotions, and the ego (the
agent of all our experiences and actions) which are impermanent, changing, limited,
time bound and an object of perception. By one pointed discriminative enquiry
we must discern the permanent from the impermanent, the
changing from the changeless, the finite from the infinite, the time bound from
timeless, the real from the unreal.
The main factor that prevents us realize our true
nature is the ego which deludes us through imagination, identification,
projection, superimposition and association. The ego together with rajas and
tamas gunas veils our true Self and hypnotizes and distracts the mind by its
innumerable desires and thus the mind loses its capacity to discern the real
from the unreal. With a deluded by the ego mind we fail to realize that we are
the Atman (consciousness) and not a limited body-mind entity which suffers due
its apparent separation from the Truth and its consequences (desire,
attachment, pride, fear, anger, depression, )..
Read about the identifications
and the illusions that the ego creates: ENQUIRY INTO THE NATURE OF EGO - by Nityananda ...
Identification and
superimposition are the main factors that ego uses to keep us identified with the body and
make us believe that we are a body-mind entity, called Mr-s. So. By self-enquiry we can observe and study all levels of our existence and especially the
mind and the ego and by right knowledge, reflection, observation and
discrimination to unveil the illusory identifications and superimpositions and
realize our true nature.
This enquiry can be done effectively only by a
pure, one-pointed, discriminative, dispassionate, clear, tranquil, sharp mind. This
doesn´t mean that we cannot practice self-enquiry before we acquire a pure mind
with all its capacities well developed. We can practice self-enquiry along with
other practices but not as the only one practice of our sadhana.
The dissolution of ego and
self-enquiry
As long as the ego exists in us we have to apply
various methods or practices in order to eliminate it and free our mind from
it. This is a long process and demands a systematic well designed daily
practice. One of the main goals of the practice is to stop identification with the egoic mind and its conditioned emotional and thinking patterns and be aware of its play.
Self-enquiry - Focusing the mind and attention in
the source
By questioning who am I? or to whom this thought or
emotion arises? We stop mind´s distraction and the identification with mind´s stuff or
the ego itself and we turn our attention fully in its source within (inner space of silence and
deep peace). As long as the mind remains calm, still and focused in the space of
silence and goes deeper and deeper in it there is nothing more to do. But when
the mind due to some egoic pattern or tendency, comes out from this state and
the ego begins its play we make again the question: to whom this thought arise?
And by doing this we bring back our attention in the source of the mind (the
luminous silence within. We do this each time the mind begins to move and turns
away from the point of focus (the silence). Even if we have advanced in the
practice of concentration and we have control over the mind and senses we use self-enquiry
as a mean to establish our mind and attention in the silence within. Each time
the mind is distracted we make the question and we bring it back to the focus
point in order to establish it in the silence within.
Self-enquiry and awakening
Our true Self is the silent space or the
alive self luminous, peacful empty space within us; It is the immovable and eternal substratum in which all thoughts, emotions, sensations and perceptions appear and disappear constantly. If we manage by practicing self-enquiry
become fully aware of the inner silence and if we perceive our ego sense as an object (just as we perceive external objects) we are very close to wake up to our true Self.
That is to say, it will be realized by none that we are the self
luminous silence itself and not the ego, abody-me that until now we thought we are. Remember that we
cannot awake by a voluntary action or by manipulating our mind. We can only
create the conditions which are favorable and enable awakening to happen.
Some important steps towards liberation from the
egoic mind
These are: - to remain alert and self-aware observing
with dispassion and discrimination the mind stuff,
- the disidentification from all egoic patterns and
the ego itself,
- the recognition of our
true nature (Self, Silence, Consciousness,
luminous emptiness),
- the awakening that we are the inner silence and
- finally the
establishment on the Self which implies the total
dissolution of the ego.
The time that it will take to happen
the awakening and the establishment in the Self varies from one to
another and is directly related to the maturity of the soul, the purity and the mental and emotional capacities and the intensity of practice..
The role of Self-enquiry in the sadhana and the importance of mental qualities
The practice of self-enquiry can be the main or the unique practice in our
daily sadhana only when our mental and emotional capacities are developed
highly and the sattva guna is highly predominant in the mind. It will be effective to practice exclusively
self-enquiry only if we have prepared the mind for several years
through an integral sadhana (that included various spiritual practices) and
have developed certain mental and emotional skills in a high level.
The purification and the increasing of sattva in the mind, is the basis on whish
all important qualities can develop. The concentration, an one-pointed mind,
the detachment, the dispassion, the control of mind and senses, the development
of discernment (to discern the real from real), the intense longing to know the
truth, a calm and tranquil mind, the devotion to truth are some of the most
important qualifications to succeed in the practice of self-enquiry and realize
the truth. Together with them is also important to develop patience,
perseverance, strong will and determination, self-confidence, faith (faith in
God, Scriptures and Guru), sincerity, coherence and endurance to difficulties and adversities.
If we have not yet developed all these aforementioned capabilities does not mean that we cannot or it is not appropriate to practice self-enquiry. We can practice it together with other important practices which are
appropriate for beginners as well as for advanced
aspirants. Certainly we can have quicker and easier success and concrete results in the practice of self-enquiry if we already have developed all the above capabilities in a high level.
It is also true that our ability to apply the self-enquiry effectively will increase
more or less quick to the extent that we do it with enthusiasm, with great interest, steadfastness and regularity.
Applying the practice of Self-enquiry
When we are practicing actually the self-enquiry
the important factors to succeed are: an as much possible
tranquil and serene mind, a concentrated or one pointed
mind, attention, dispassionate observation and discernment as well as
a very well knowledge about the nature of ego and the Self. It is also important to make the practice with interest, with sincerity, without haste and without strive or fight with the mind.
The practice will give poor results if we do it as a duty, mechanically and without interest. On the contrary we will
get great results if we do it with inerest, an open and flexible attitude of the mind, and the curiosity and innocence that children have when they discover new things in the world.
Ego’s resistance
It is certain that the ego will create many obstacles and will resist strongly our efforts to disindetify from it and
eradicate it from our psyche and it will try its best to obstructs the
awakening to our true nature.
Until now the ego had the sovereignty over the
mind, senses and body and did what it wanted thus now it will not leave its kingdom
without to fight for it. The ego in order to continue according its old habits,
ways, desires, likes and dislikes it will try to discourage us by any mean
and with various ways it will try to make us give up the practice.
This is the challenge we have to face in the spiritual life and we
have to overcome again and again the external adversities and the strong resistance of the ego. Using our intelligence together with steady determination and faith and
with the help of all other previous mentioned capacities it is certain
that we are going to triumph over the ego; we will
overcome all the obstacles and eventually we will be established
in our true Being and will live forever in the fullness, the peace and the bliss of Atman.
The forms that assumes the ego’s resistance
In general all egoic reactions are a kind of resistance to life. Bur here I am
referring especially to the resistance that the ego puts forward in our efforts
to dissolve the egoic tendencies and realize our true Self. The resistance of
‘I’ (ego) assumes various forms and each person has to face in greater degree
some of the forms of resistance.
Two forms of resistance
The ego’s resistance in relation with our effort to wake up and dissolve the
ego itself assumes mainly two forms .
The first form of resistance has
as a purpose to make us abandon the spiritual practices. The ego will try to do
this with various ways. I will list here the some of them:
Fear of change, fear to see what happens in our mind and heart, fear of the
new, fear of the unknown, refuse or dislike to do the practices,
discouragement, laziness, boredom, guilt (I am not worthy), despair,
impatience, lack of self-confidence (I cannot do it, I am not able etc.), it is
not interested for me the spirituality or some practices, attachment the old habits and refusal to abandon them, disregard of the results and the success we have
achieved so far etc.
The second form of resistance has
to do with the ego´s effort to maintain us identified with ego itself and its
expressions. The ego doesn’t want we to be aware of it and disidentify from it and its expressions (emotional and mental patterns); it doesn´t want let us be conscious of them and
understand their play. Ego wants to keep us identified with the mental and
emotional patterns in order to feed itself with this particular energy and
perpetuate its existence; because ss long as the ego keeps us identified we
cannot free ourselves from it.
Ego´s reaction mode
Reaction is one of the favorite games
of the ego. The ego reacts against everything outside which ego thinks that is against its
likes, dislikes, opinions, its conditioning etc..
But the ego reacts also
against its own expressions. The ego in order to keep us indentified
with it, reacts also against the egoic pattern with
anger, resentment, complaining, dislike, guilty, impatience, fear, anxiety, agony,
indignation, making us believe that we as something different from the ego
fight with egoic pattern. But in reality what happens is that the ego itself is fighting itself.
By this play the ego hypnitizes our capacity to discern what really happens and
thus keeps us trapped in it.
Distraction mode
Another way that the ego uses in order to impede us be conscious of it and its games is to distract our mind using various tricks. Thus while we are trying to observe it and disidentify from it
the ego pos up a thought about an important issue we have to do
and thus instead of doing enquiry of the nature of ego and be conscious of the
silence within we are identifying again with mind stuff.
Remember that complaining, justifications, distractions, fear, guilty, dislike, discouragement, disappointment, laziness, boredom, procrastination, guilt (I am not worthy), despair, impatience, lack of self-confidence (I cannot do it, I am not able etc.) are some of the main ways that ego wants to impede us have progress and continue dominate us.
Read also
Ego's illusory mechanisms by Atman Nityananda
How can we overcome the ego’s resistance
and all egoic tendencies in general?
We can overcome the ego’s resistance, by developing all
capacities mentioned above, by increasing the sattva guna and decreasing the tamas and rajas gunas, by stopping identify with the egoic patterns
(mental and emotional) and by decreasing the strength of the egoic
tendencies . To achieve this, we can use various ways, techniques,
practices and methods. There are different paths, yogas and spiritual teachings
that give a different approach to achieve this. Each one according his-her
capacities,
his personality, his needs, his temperament, the
past experiences and destiny is going to follow that which is
more appropriate for him.
When we cannot by any mean to
overcome the resistance of ego especially when it takes the form of inertia, laziness,
boredom, discourage, disappointment, despair the best way to get rid this
situation is Satsang.
Satsang is the most powerful mean
to overcome resistance and have quick progress in all aspects of spiritual
life. Satsang is to be in the company of self-realized beings, to practice
near them, to listen to his words or to have his blessings. If this is not
possible then Satsang with saints or devotees which have achieved a great
degree of purification and are fully devoted to spiritual life is of great help.
Another way is to stay for a long time and practice in ashrams and especially ashrams
which are founded by spiritual masters, such a as Haidakhan Babaji, Sri
Ramana Maharshi, Sri Swami Sivananda, etc. If this also is not possible reading
books of Self-realized beings, saints, sacred texts such us Upanishads,
Baghavad Gita etc. It is also a great help to participate in the events of a
spiritual centre in our city.
Self awareness and acceptance
Self awareness and acceptance are central factors to
overcome the ego’s resistance and all egoic expressions in general. It is very
difficult to disidentify from the thoughts, desires,
emotions if we are not aware and alert enough and if we are not willing to see
and accept what we carry in our psych. Acceptance has two aspects: it is the willingness to see and admit that certain thoughts or feelings or emotions exist in us (regardless of whether we like them) as well as to well come them consciously when they arise, without complaining and be angry. There are various techniques to
eliminate the egoic tendencies but we cannot go much further without to develop self-awareness and acceptance. Both can be cultivated by steady daily spiritual practices and by increasing the sattva
guna in the mind.
The role of acceptane to Overcome egoic patterns
Acceptance it is a very important and effective
attitude which enable us be aware and disentify from ego and overcome its resistance. Accepting the external
conditions as well as the inner mental and emotional states it is very important because disarms the ego and cancel its power over
the mind. As I said before, the ego will consistently and
strongly resist and undermine our efforts to eliminate it and transform our mind, our
heart and vital energy.
The most powerful antidote to the ego’s resistance and
especially to its reactive form is the acceptance of what happens or of what
there is in the moment, each moment. When we accept the external
conditions as they are, we give little space to the ego to play its games. When an egoic pattern is functioning in us by do not
reacting against it by allowing it to happen by remaining self-aware and as a
witness of this happening we do not give to it more energy to
perpetuate itself; we are not lose ourselves in this egoic pattern (or to the reactive pattern) and we have
the opportunity to observe it, to know it, to undersatand it and finally we can take any
action to confront the situation (to pacify the mind and dissolve part of the
egoic energy) from a higher level of consciousness.
It is very difficult for us to overcome and eliminate the egoic patterns if we are in a state of resistance,
because resistance keeps us trapped in the egoic mode. On the contrary by accepting our psychological state without any
reaction and being self-aware we cancel the
ego’s power to entrap us in it and we are in a favorite position to pacify or
eliminate the egoic energy.
Accepting does not imply a mental interpretation of
the situation which usually happens also mechanically or compulsively. Accepting means
not reacting compulsively and mechanically (mainly emotionally) to the external
situation or to the mental and emotional egoic state that is occuring in our
psych; it means not to react compulsively in order to escape from the
conditions we are confronted or the inner emotional and mental state.
Accepting requires a higher level of alertness or
presence in order not to lose ourselves in the unconscious egoic pattern, to
witness and observe clearly what happens in us. Accepting is to see what we
experience within without judgment and at the same time ‘trying’ to remain
connected with the silence or empty space within. From this inner state of alert presence we are
in a position which allows us to disindentify from the emotion or the thinking
pattern, to understand its nature and movement and at the same time we can take
any action we consider appropriate that moment to paciify it or dissolve it.
The subside of the egoic pattern and the partial disolution of the egoic energy
can happen simply by being alert and connected with silence within or by applying some
other technique such as an affirmation, a prayer, a mantra etc. This depends on the circumstances and the intensity of the pattern. The
elimination of the egoic energy only by being present and self-aware demands a great degree of Self-awareness and a strong
presence and a 'download' of the inner peace in the lower mind.
When self-awareness is well developed and this
attitude of acceptance has become strong enough we will not be afraid any more to see what we carry in the subconscious; we
will not be angry when we see again and again to arise in us the same egoic
patterns and we will not feel guilty or disappointed because we carry in us all
these angly egos. In the state of acceptance we will simply recognize what
happens within us, we will become more conscious and present, and from this
state of consciousness we will apply some technic to dissolve the mental or
emotional pattern.
Mental resistance emotions and desire
The mental resistance and the negative mechanical compulsive
thinking is caused and sustained by the power of emotions and desire. Therefore
we have to learn to deal with our emotions and release little by little the
negative emotional energy which is stored in our vital-emotional body. The
emotions are vital formations which are related with the desires as well as
with certain beliefs, opinions and concepts (we may be conscious or unconscious
of them) we have about life, the things of the world and ourselves.
How to deal with emotions
Due to the fact that emotions are associated with the desires, the beliefs, the
concepts and the mental patterns we can deal with them with various ways.
As I said before the basis of the work we do in order to dissolve the negative
emotions and of course all other egoic tendencies (greed, jealousy, gluttony, pride etc.) is to cultivate self-awareness, to
develop the attitude of acceptance and the detached or dispassionate
observation towards them.
It is very important little by little to develop the
capacity of self-awareness and the attitude of witnessing our thoughts and
emotions with dispassion. This capacity of dispassionate witnessing can be
developed by practicing witnessing itself and by various other practices such
us concentration, meditation, self-enquiry, pranayama, hatha yoga, relaxation
etc..
Beyond this fundamental basis (self-awareness, acceptance and
dispassionate observation) there are also other important ways to deal with
emotions and the egoic tendencies. Our capacity not to identify and remain as
dispasionate observers of the egoic patterns increases also by reducing the
strength of the patterns and by eliminating the egoic energy. This dissolution is
achieved by various practices and technics such as prayer, repetition of mantras, visualization with
pranayama, EFT, purification of chakras and prana.
Various ways to free ourselves from negative emotions
I would like to mention that these techniques and practices can be used to
dissolve not only negative emotions but all egoic tendencies such as desires,
pride, codicia, avaricia etc.
There are techniques or practices that have the power to release the blocked
vital-emotional energy directly which has as immediate result to pacify and
calm the mind. It is very important to remember that the state of mind it is
depended directly from the emotional state. Both create a vicious circle and
the one affects the other but the fuell that keeps the mind busy is desire and emotions.
We can pacify the turbulent emotions and release the energy by practicing
pranayama, hatha yoga, visualizations, affirmations, prayer, EFT, mantras, japa
nama, kirtan, dancing especially with kirtan etc. We can apply each of the
above practices on its own, or we can use a combination of them. For
example we can combine pranayama with mantra or with visualization.
There are also various healing methods which are very effective to neutralize
and release the negative emotional energy, with a passive way. Such methods are
reiki, pranic healing, the Bach’s remedies, Australian Bush Flower remedies,
ayuverdic massages, pancha karma etc.
In order to maintain emotional balance, it is very important to establish
healthy habits. We must abandon bad habits and develop good habits that will
enable us maintain emotional and mental stability. Some of the most important
are: to feed ourselves with sattvic food and eat with a calm and concentrate
mind, to have enough rest and good deep sleep, to do often bodily exercises, to
keep moderation in all activities, to do sattvic actions, to have often contact
with nature, to reduce as much as possible disturbing,
passionate, violent impressions (some of them totally), to avoid healing asmuch as possible with chemical medicines, to
keep the three doshas (vata-pitta-kapha) in balance etc..
The development of virtues such a compassion, love, patience, kindness etc. is
another powerful way. By default positive always triumphs negative and creates inner harmony and equilibriium, hence by
developing the virtues the negative egoic tendencies and energies gradually
will be reduced. If we want to eliminate a particular egoic tendency we can
develop the virtue which is opposite to this. For example we can eliminate the
jealousy by cultivating in us the happiness for the prosperity and the
happiness of all others, considering their happiness as our happiness. We can do this by affirmations, visualizations,
reflection and prayer and by expressing our happiness with words and actions in every occasion.
Another important factor to eliminate a negative emotion is to deal with the
desire that is behind the emotion, because all negative emotions are directly
related with desire. In fact the negative emotions are only modifications of
desire itself that’s why the intensity of emotions we express are proportional
to the power of desire. The stronger the desire is, the stronger is the anger,
the fear, the anxiety, the impatience and the disappointment or the depression
we express in relation with this desire. Thus
if we reduce the strength of desire for something we reduse the strength
of the emotions which are related with this desire.
It is important also to change all wrong beliefs, ideas, opinions and concepts
we have about life, the things of the world and ourselves; because the wrong
beliefs support the expression of negative emotions and give to the ego the
power to doubt our efforts to eliminate it.
We can change our wrong beliefs by reading books, by
listening the words of the wises, by doubting their validity and
rightousness, by reflecting and contemplating on them in order to recognize,
comprehend and realize the fallacy or the falsity of them. It is important to
substitute wrong beliefs with beliefs based on truth and which we will
accept them as true after a profound study, reflexion and comprehension based in the knowledge of sages and our personal experience.
Otherwise, if we are not convised enough for the truthfulness of our
convictions or beliefs the ego will easily confuse us with its imaginations, projections
and false ideas and make us doubt our efforts and make us abandon the spiritual
life. Therefore is necessary to examine deeply our beliefs that our living is
based.
Very effective methods which can be used not only to
release emotions but to eliminate also all the types of egoic tendencies, patterns
and habits are: EFT, Hoʻoponopono, the method of Sedona, the Gestalt Therapy and Laughter therapy.
Finally another factor that can help us to dissolve the egoic
emotions and the egoic tendencies is to be more conscious of their illusory
nature, to reflect and understand the damage and the suffering they give to us
and realize that they undermine our emotional and mental well being and the
experience of peace, bliss and happiness of our true nature.
We must have a
deep understanding and a deep conviction about the above. We can develop this
conviction and understanding by reflecting daily for a while on the suffering we experience
due to them and the positive states (peace, plenitude, contentment,
love, happiness, freedom, etc.) we will experience if we remove the egoic energies and
patterns. This understanding will increase also by being more aware and
observing the damage they do when they are active in us and be more aware of
the peace and happiness we enjoy when we are free from their play. By
eliminating its energy also we will have a more clear view about emotions and
their functioning and effects.
READ about the control and elimination of anger and impatience
Conclusion
We can overcome and decrease gradually the resistance of ego and
all egoic expressions by increasing
self-awareness, by accepting them, by witnessing and observing them with
dispassion, by disidentifying from them
using self-enquiry and discernment, by reflecting on them, comprehending them, by
being aware of their illusory nature and the great damage they do to us and by eliminating
them by appropriate methods.
QUESTIONING and SELF-ENQUIRY
A very important and effective way to apply the practice of self-inquiry
and which very effectivly enable us to disidentify from the egoic mind and be aware of our
Self is to make appropriate questions. Questioning the mind is essential and has a great power to stop the identification with the thoughts, emotions and perceptions and bring us in an alert state of presense and self-awareness. This
state of presense brings light to what happens in our
mind and heart and enable us notice clearly the ego´s
games. We can be aware
of ego´s ways that the ego uses to manipulate our mind and make
us its puppet and faithful servient.
By questioning the mind we become aware of the ego's play, its likes,
dislikes, desires etc. by which the ego direct
us to pleasurable experiences or makes us suffer.
The moment we question and doubt what we experience (thoughts, emotions, painful or pleasurable sensations ) we give a shock to the
mind which brings back the mind in a state of alertness which by its
turn stops the identification with this mental- emotional
stuff and we become aware of ourselves. This process bring us in a
state of alert presense in which we can observe clearly the nature of the egoic
expressions and eliminate them from our psyche.
With appropriate questions, such as:
Who am I? From where does the ego arise? To whom this thought or emotion
arises?, Why this thought arise to me? etc.
we create a shock to the mind, and we enter in a state of intense mental alertness
and attention and thus we can turn part of our
attention towards the source of the ego that is the silent and peaceful inner space, which is our true Self.
If the egoic pattern is expressed strongly and the mind continues to think the same things, in order to stop the identification and make the thinking process subside we
can make another kind of questions: Where are all these things if I do not
think about them?, Are these thoughts real?
Or we can make a statement: These
are only thoughts, there is not reality in them. By saying that these are only thoughts and not a reality we become more aware and concious about the ilusory nature of thoughts; they gradually lose
their charming and thus the mechanical thinking process disolves.
Indeed there
is a charming when a thinking stream is playing in the mind due the association of the
thinking with emotions and the illusory sense that these thoughts is a reality; thoughts appear as real due to the superimposition of Reality on the mind stuff. This
superimposition of the Reality (consciousness) on the mind and body is the main
factor of our ignorance and causes the illusion that the world is real and the
Reality itself (Atman, Brahman ,Consciousness) etc.) is something that we cannot recognise at all.
Another main factor that the compulsive mecanical thinking happens is that the ego associates these mental forms with emotions in the same way that does it with external objects and experiences. The
emotions function in the same way either we are experiencing an apparently
external reality or either we think and imagine about objects and external
situations. In reality even the external objects are mental forms as the thoughts and imaginations.
The ego habitually and easily attracts the attention (attention is conscioiusness itself) on itself in
order to experience the thoughts, emotions and sensory perceptions and
identify with them. By this process the ego does not allow free space to us
(to our conscious mind) to be aware of the silence space within and
observe consciously the movement of ego and its egoic patterns. Thus the
ego keeps us in a waking sleep state preventing us discern what is our Self and be aware of It.
The ego has a miraculous capacity like a magnet to attract the whole field of
attention on it creating in us the false sense that attention belongs to ego
and at the same time that we are the ego. Moreover as I said the ego keeps us hypnotised and identified with thoughts and emotions, prevending us realize our
true nature and lose completly ourselves in the ego.
That's why it is very important time and
again to do these questions giving a shock in the conscious mind in order to disintetify from the egoic patterns and
redirect the atention in the silent space within.
Even by doing so, due to the fact that the ego is very strong, the mechanical and compulsive thoughts and emotions and the identification with them will continue to
happen. That's why is necessary to try with patience and perseverance
to remain as much as posible alert and vigilant, in order to impede identifiacation to happen, and keep our attention focused on the centre of our existence within. This process will continue until the complete dissolution of the ego. Of course as we
advance in the practise and as the ego will be redused in our psych the power
and the frequency with which the egoic thoughts and emotions will arise in us will also be
redused and at the same time it will be increased the time and the frequency we will remain conscious of ourselves. Also will
increase the quality of self-awareness, that is to say that we perceive more
clearly and profoundly the peace and fulness of our true nature.
This is the great battle between the egoic mind and the higher mind (buddhi). This is a revolutionary process
that has as goal to free us from the mechanical egoic way of living which is imposed on us since we were kids and live the freedom, peace and bliss of our true nature.
READ about the practice of Self- enquiry:
