OM! The most important aspects of the practice - Atman Nityananda

 

The most important aspects of the practice

 1. Do not forget ourselves in the experience (psychological, physical, sensory). Remember to be aware of ourselves, the I am and inner silence.

 2. Remain aware of the 'I am' and the inner silence and witnesses and mindful observers of psychological, physical and sensory perceptions without resisting, judging and identifying with them and also with the sense of I (ego).

 3. Be alert in order to be aware of ego reactions and manifestations as soon as they arise to avoid identification with them and remain in Self-remembrance and not forget ourselves into the experience.

 4. Create small periods of no thinking and deepening and firmly focusing on inner silence and experiencing peace. Gradually increase the duration and frequency of these periods. The ultimate goal is to establish ourselves in the peaceful silent presence.

 5. Distinguish the inner silent space of awareness from thoughts, emotions, desires, impulses physical and energetic perceptions and most importantly from the sense of I and I Am and dwell in the silence.

 6. Separate through attention and discernment the emotions from thoughts as well as mental images, sensory perceptions, the body and the sense of Self. This will help us realize their illusory nature and stop identification with them as well as enter deeper into the silence.

 7. To inquire about thoughts, lower emotions, desires, and impulses to know them in-depth, to understand them and to stop identifying with them and being ruled by them. That is, to stop forgetting ourselves in them, to stop perceiving them as our choice and as ourselves, and to stop deciding and acting under their influence.

 8. Eliminate (reduce the energy) selfish tendencies of all types (defects, desires, lower emotions, etc.) through prayer, the name of God, and other methods.

Om! How to develop Self-awareness ~ Atman NItyananda

How to develop Self-awareness

There are two definitions of self-awareness.

1. The first is to be aware of our ephemeral self (our body, energy and mind) and
2. the second is to be aware of our true Self, the inner formless silent luminous space which is eternal and is pure existence, pure awareness and pure bliss.

We must develop both kind of awareness, both are necessary, but more important is to develop awareness of our true Self. However the one leads to the other. By trying to be fully aware of our body and mind we become aware of our Self and by becoming aware of our Self we become aware of our body and mind.
Only in deep profound meditation we are only aware of our true Self. In all other cases we are aware of both; we decide where to focus more (to the silent inner space or to the body and mind) according our goal and circumstances. In this text I am referring to the self-awareness about our true Self.

Developing Self-Awareness

The general rule is that we can increase something by doing as much as possible what we want to increase. So, if we want to develop self-awareness we must practice self-awareness. In order to develop Self-awareness it is highly recommended to use some techniques or methods appropriate for this purpose. At the same time we must avoid as much as possible what make us fall in forgetfulness and identification with thoughts, emotions and objects and eliminate one by one the obstacles and the egoic tendencies that impede us remain self-aware.

In order to develop self-awareness, first of all we must investigate what is to be self-aware and what is to be identified. Right knowledge, a focused mind, attention and discernment are the necessary requirements to do this enquiry.

It is a must to acquire a clear perception of what is self-awareness, as well as what is identification with the external objects and situations, the body, sensations, emotions, thoughts and the ego itself.
Moreover we must enquiry and discover how identification happens as well as the strategies by which the egoic mind pulls us to forgetfulness of our true Self and identification with its own context and external objects.

We should be alert and vigilant as long as possible throughout the day, to observe ourselves and to inquire into the nature of identification and Self-awareness and to deepen our awareness and understanding of them more and more.

The practice of Self-awareness and the cesation of identifications is a whole life process; we practice it until to free our subconscious mind from all egoic tendencies, (desires, passions, programming, patterns and habits) which cause all identifications and rest permanently and effortlessly in our true nature (Sahaja state).

To enquire Self-awareness and be aware of the play of egoic mind, it is necessary to dedicate daily some time to do this enquiry in favorable conditions. We must do this enquiry two or three times in isolation (home, nature etc.) in order to investigate carefully the works of the mind regarding the identification as well as deepen in self-awareness without distractions.

After having a clear perception of what Self-Awareness is, then we must practice (practice does not mean struggle or strive hard) moment by moment to remain as much as possible Self-Aware and avoid identification.

Of course, it is not easy to avoid identification and remain constantly present, but this is the challenge of spirituality; our ability to remain self-aware depends on our maturity, motivation, mental and emotional capacities and how strong the ego is.

A fundamental requisite to develop self-awareness is our motivation, how much we want to remain self-aware, and the opposite, how much we don’t want live in identification.

Are we fed up by the mechanical life full of miseries and suffering, or we are still thirsty for sensual pleasurable experiences?
What is, we want more?

Very important are also our determination, patience, perseverance, tenacity and self-confidence to succeed in this endeavor.

Remember that in order to remain and deepen in Self-awareness we must seek and associate with what help us to succeed in this and avoid what impedes us remain in self-awareness and facilitates identification.

A problem regarding identification and Self-awareness is that we don't want to avoid the identification in relation with pleasurable and pleasant experiences. This is the greatest challenge we face in our journey towards liberation. However, our ego can also become attached to pain and resist abandoning it because it finds identity and meaning, albeit in a negative way.

The quantity and the quality both are important factors of development

In order to develop any capacity or quality, the quantity and the quality of practice are both necessary and important. High quantity of practice with low quality gives poor results and vice-versa, high quality (which normally is impossible without a lot of practice) with a little practice gives poor results as well.

High aspiration, devotion, dedication, self-confidence, faith, determination, patience, perseverance, tenacity, are more important than the methods.We and not the practices or the techniques by themselves are the most important factor and everything depends on our faith and determination.

Practical tips to develop self-awareness and self-awareness

• Participating in Satsang (meetings with awakened or Self-realized souls) if possible.
• Walking meditation. Walk from thirty (30’) to sixty (60’)minutes once or twice every day, using some of the main methods for developing Self-awareness. While walking we remain alert and self-aware and notice how sense objects attract our attention and tempt our minds and how the process of identification unfolds. We can also observe the main reactive patterns of the ego towards sense objects and external situations, i.e., attraction and aversion (repulsion),like and dislike and all other emotional and mental reactions.
• Eating our food mindfully[1], being aware of the inner silence. Do some prayer, express gratitude for having food and offer it to God,
  Eating your food mindfully: to turn eating into meditation, we can start with conscious and deep breaths, make a prayer to purify and bless the food (should be mostly sattvic in nature) and offer it to God. All this will change our inner state, i.e., bring the mind into a sattvic state, make us more attentive, aware and serene and enable us to enter into deeper contact with the inner silence of the Self.repeat a mantra or affirmations of your true nature.
• Practicing pranayama (breathing exercises).
• Practicing Hatha Yoga asanas.
• Reading spiritual books for one, two or more hours daily; books about Self-awareness, non-duality and classical books of Advaita Vedanta philosophy like Vivekachudamani by Adisankaracharya, Moksha Gita by Swami Sivananda, Astavakra Gita, Avadhuta Gita, Ribhu Gita.
• Watching videos of spiritual teachers related to Self-awareness.
• Listening to spiritual music or mantras.
• Dancing with spiritual music or mantras.
• Practicing relaxation. You can use any relaxation technique, aiming to become aware of the inner silence and delving deeper into it.
• Sitting in front of a mirror and looking at yourself carefully. Discern sensations and images from the silent space of Consciousness.
• Gazing at the blue sky or the night sky or at any other natural scape (sea, ocean, sky, etc.). Contemplating these landscapes helps us to get in touch with the silent space of Consciousness, because the landscapes are sattvic in nature, so our mind assumes its sattvic mode and there is no form that our mind can attach to, so our mind cannot grasp a form and identify with it.

Find your own ways to develop self-awareness and be established in itFind your own ways to remain and deepen in self-awareness according the conditions of tour life.Finally by continuous steady practice you must achieve remain self-aware in all situations of daily life.

Introspection and dissolution of egoic tendencies

You must also every day (usually every night) to do introspection and work with some egoic tendency, some negative emotion in order to understand it and dissolve it by proper means. By dissolving little by little every day the egoic energy we create more free space in mind that enable us remain more easily present and self-aware.
Everything is in you, everything will be revealed to you in the right time. If you aspire sincerely and practice regularly with faith and steadiness you will succeed. There is no doubt. Obstacles are many but you can overcome everything, no doubt! Everything depends on faith!

NOTE:

• Eradication of vasanas (desires) is the proper remedy, Not Suppression by Swami Sivananda
• Freedom from Samskaras and vasanas leads to liberation / by Atman Nityananda
• Samskaras -impressions by Swami Sivananda
• Death of samskaras (impressions) leads to Liberation (Moksha) / by Swami Sivananda
• Sexual Samskaras and eradication of lust
• Mind is a bundle of Vasanas – Destruction of Vasanas will bring freedom. Swami Krishnananda

 Effectively dealing with mental-emotional reactions and maintaining Self-awareness in every moment is an art and not just a practice. It is the art of inner warfare.

🌺 Peace, Love, Harmony

Om! The important objectives of the moment-to-moment inner work - Atman Nityananda

The important objectives of the moment-to-moment inner work

1. To be attentive, vigilant, Self-aware* (to be in conscious contact with the inner silence), to all psychological, bodily and energetic reactions and external happenings. Not to allow the senses to connect freely with what our ego wants or when we connect with some object, to observe it very attentively and inquire about it (e.g., the impermanence of objects and the transience of their experience).
2. To notice and observe the egoic thoughts and tendencies that express themselves in us, (in the form of desire, impulse, negative emotion, lust, imagination, criticism, complaints, etc.). Identify their nature and purpose.
3. To accept and avoid compulsive reactions to happenings and situations.
4. To avoid identification and seduction of thoughts, emotions, impulses, desires, cravings, etc.
5. To accept, not to judge and not to react to selfish tendencies, thoughts, emotions, impulses, desires.
6. To connect as deeply as possible with inner silence to distance ourselves from tendencies and all kinds of psychological expressions.
7. To be fully aware of the tendency (whatever it is, emotion, impulse, desire) and observe it with full attention, that is, fully and carefully feel the tendency.
8. To use some method to pacify and diminish it. For example, inquiry, reflection, repetition of affirmations and mantra, prayer.
9. Return to the mental-emotional calm and to the conscious contact of silence and inner peace, maintain it and deepen it as much as possible.
10. Remain attentive, vigilant, Self-aware, witnessing all psychological, bodily and energetic reactions and external happenings.
11. Control the senses. Not to allow the senses to connect freely with what our ego compulsively wants.

Comment
*To be attentive, vigilant, Self-aware: To maintain the state of vigilance, attentiveness and Self-awareness (to be in conscious contact with the inner silence), to deepen into the silence and purify the mind it will help us to repeat a mantra with the name of God (‘Om Nama Shivay’ for example) or affirmations of our true nature (‘I am Brahman’, Om Brahman’, or ‘I am Consciousness, Om Consciousness’, etc.).
To avoid our efforts becoming relaxed and diminished, to avoid mechanically repeating the mantra or affirmation, and to remain attentive and aware of ourselves, and to deepen the silence, I reccomend to ask ourselves from time to time: Am I aware at this moment of the inner silence? Am I experiencing inner peace here and now? Where is my attention now? To whom do these thoughts or emotions arise? To me. Who am I?

Synthesis of the important aspects of living consciouly in the moment ~ Atman Nityananda

Synthesis of the important aspects of living consciouly in the moment

1. Remain alert, self-aware, self-observing.

2. Control the mind and the senses.

3. Recognize, accept, and become fully aware of the selfish tendencies, emotions, and mental and emotional patterns.

4. Avoid identifying or stopping identifying with thoughts, emotions, desires, feelings, impulses, behaviors, body, ego and external impressions and situations.

5. Calm the heart and mind and to restore the mind to its sattvic state.

6. Eliminate (reduce the power) of the selfish tendencies and negative emotions.

7. Stay in touch with and inner silent presence and deepen in it.

8. To discern our true nature from anything else that belongs to our apparent existence (body, ego, thoughts, emotions, desires, impulses, physical and energy reactions.).

The ego has its place ~ Atman Nityananda

   
The ego has its place

The ego* has its place for those who want to follow a worldly life, but not for those who want to achieve self-realization or liberation.

There are contemporary spiritual instructors who say that it is not necessary to eliminate or dissolve the ego ( me or I) in order to achieve liberation or Self-realization. They say that we simply have to put it in its place*.

This idea is false and it is not in accordance with the teachings of great masters like Swami Sivananda, Adi-Sankaracharya, Ramana Maharshi, Amma (Amritanandamayi Ma) and texts like Bhagavad Gita who declare very clearly that the dissolution of the ego is the very heart of liberation. The whole process of spirituality aims to the dissolution of the ego.

The ego is a virus that we have to eliminate it by an antivirus if we want to restore harmony and equilibrium in our psych and achieve Self-realization. A similar is an infected by virus computer. The virus makes the computer dysfunction. In order to disinfect the computer, we must use an anti-virus. The anti-virus is a kind of software that works on Windows which has the capacity to remove the virus (which is also a software that works on Windows). Similarly, we have to use a psycholgical anti-virus which is the superior sattvic qualities of the mind and intellect and the divines energies in order to dissolve the lower destructive tendencies of the egoic mind and the ego itself.

What place has a virus in our computer? None. The virus causes the dysfunctioning of the computer. What place have in our psychology the rajasotamsic ego and its various forms or expressions such as envy, hatred, anger, greed, lasciviousness, guilt, greed, greed, vanity, pride, and all other selfish tendencies? None. 

All the above mentioned egoistic tendencies that are forms of the ego itself, are like viruses in us and cause imbalance, disharmony, suffering and illness. So they have no place in our psychology, they are psychological parasites. That's why it is necessary to dissolve them with a suitable antivirus.

What is the best antivirus?

For each one is different. As there are many brands of antivirus for computer viruses, there are also different psychological antivirus.

However, there are some common qualities in all psychological antivirus.

These are: Self-awareness, dispassionate moment by moment self-observation, witnessing attitude, acceptance, discernment, detachment, self-inquiry, concentration, meditation, control of the mind and the senses and more than anything a intense yearning to realize the truth.

However, it is natural that in the beginning of our spiritual journey, we do the Sadhana (daily spiritual practices) from the perspective of the ego. The rajasotamasic ego is involved in sadhana, because at the beginning of the spiritual journey the ego is at the center of our life. We are fully identified with it (and due to the ego with the body), ego is strong and plays the role of agent for everything that happens in us and everything we do. So it is inevitable the involvement of ego in the sadhana. The situation changes (becomes better for us in any ways) as we advance spiritually, i.e., when our mind becomes quite purified, sattvic and the egoic energies and tendencies are weakened greatly and we are more connected with the inner silent space of consciousness.

The ego in its sattvic aspect is positively involved in the Sadhana, while the ego in its rajasotamasic aspect tries its best to prevent us from doing the Sadhana. The rajasotamasic ego creates many obstacles in order to make us abandon the practice and the spiritual path. And it does this because, following a spiritual life, the ego loses its pleasures that until now it had them freely, and because the ego knows that with the Sadhana it is going to disappear (die). Initially we cannot avoid the resistance that the ego opposes against our will to march on the spiritual path and we cannot avoid the illusions that the ego creates because we are strongly identified with the ego and our Buddhi (intellect, intelligence) is hypnotized and it is manipulated by the egoic tendencies and energies that originate from Tamas and Rajas gunas..

By following the daily Sadhana firmly and decisively the egoic energies and tendencies are eliminated, and after several years of practice the tamasorajasic ego becomes very thin and weak and predominates in us the Sattvic mind and ego which has nothing to do with the lower rajatomasic ego. The sattvic mind and ego is favorable to our efforts to realize the truth. It is the instrument of our Soul in this earthly life. When the sattva predominates the sadhana becomes natural and there is a flow in the way we live and the application of the practices. A sattvic mind is also the background to practice easily and effortlessly deep meditation and Samadhi.

Thus I want to clarify here that it is not the rajasotamasic ego that eliminates itself, but it is the sattvic mental energies and the divine energies that accomplish this task. We dissolve little by little the egoic tendencies and energies and the rajatomasic ego itself by using the higher-sattvic powers of the mind and the divine energies together with the appropriate mental attitude (which includes self-awareness, dispassionate self-observation moment by moment, witnessing attitude, acceptance, Discernment, and detachment). In order to cultivate the higher capacities of the mind and intellect there is a variety of practices and methods, such as japa mantra, japa nama, devotion, pranayama, meditation, contemplation, prayer, self-enquiry among others.

According my own experience, the most powerful weapon (and easiest for all) to destroy the ego with all its branches is the repetition of the name of God which is practice that can be done along with all other practices mentioned above.

NOTE:

Ego*: The ego is the set of all egoic tendencies along with the sensation 'the body is me'.

It is necessary to put it (ego) in its place*: Some contemporary instructors hold this concept (ego must be put in its place) probably because of his idea that the sensation 'the body is me' which is the fundamental aspect of the ego or I, is something other than the various egoic tendencies such as envy, hatred, anger, gluttony, lasciviousness, guilt, greed, greed, vanity, pride, etc. But the truth is that these egoic tendencies and the sensation 'the body is me or I' are one thing, one energy that assumes different forms or aspects. A similarity to understand the relation of the ego or I itself and the egoic tendencies is the water. The water according the circumstances takes the form of ice, snow, rain, steam etc. It is one substance that change its form of expression. Similarly, the ego is one energy which assumes various aspects according the circumstances. The ego or I which has as fundamental form “I am the body”, “I am a separate body-mind individual” modifies (takes the form) as anger, jealousy, greed, desire, pride, gluttony, lasciviousness etc.. That’s why, when we eliminate the energy of the egoic tendencies, the fundamental aspect of ego “I am the body' is also diminished, and also when we eliminate the ego in its fundamental aspect, 'the body is me', all its aspects are weakened.

More essays about the nature of ego 

Sadhana (spiritual practice) empowers the ego? - by Atman Nityananda What ego really is - by Nityananda Atman 

Enquiry into the nature of ego 

Vital, emotions and compulsive thinking
FREEDOM from DESIRE the origin of ego
The pairs of opposites
Conscious freedom from Pleasure & Pain

Om! How to develop Self-awareness ~ Atman Nityananda

How to develop Self-awareness

There are two meanings of self-awareness. The first is to be aware of our ephemeral self (our body, energy and mind) and the second is to be aware of our true Self, the inner formless silent luminous space which is eternal and is pure existence, pure awareness and pure bliss. We must develop both kind of awareness, both are necessary, but more important is to develop awareness of our true Self. However the one leads to the other. By trying to be fully aware of our body and mind we become aware of our Self and by becoming aware of our Self we become aware of our body and mind. Only in deep meditation we are only aware of our true Self. In all other cases we are aware of both; we decide where to focus more (to the silent inner space or to the body and mind) according our goal and circumstances. In this text I am referring to the self-awareness about our true Self.

The general rule is that we can increase something by doing as much as possible what we want to increase. So, if we want to develop self-awareness we must practice self-awareness. In order to develop self-awareness it is highly recommended to use some techniques or exercises appropriate for this purpose. At the same time we must avoid as much as possible what make us fall in forgetfulness and identification with thoughts, emotions and objects and eliminate one by one the obstacles and the egoic tendencies that impede us remain self-aware.

In order to develop self-awareness, first of all we must investigate what is to be self-aware and what is to be identified. Right knowledge, a focused mind, attention and discernment are the necessary requirements to do this enquiry. It is a must to acquire a clear perception of what self-awareness is, as well as what identification is, regarding the external objects and situations, the body, sensations, emotions, thoughts and the ego itself. Moreover we must enquiry and discover how identification happens as well as the strategies by which the egoic mind pulls us to forgetfulness of our true Self and identification with its own context and external objects. We must be alert and vigilant as much as possible during all day, in order to observe ourselves and enquire the nature of identification and self-awareness and deepen more and more in them. The practice of Self-awareness and the stopping of identifications is a whole life process; we practice it until to free our subconscious mind from all samskaras and vasanas* (which are the cause of all identifications) and rest permanently and effortlessly in our true nature (Sahaja state).

To enquire Self-awareness and be aware of the play of egoic mind, it is necessary to dedicate daily some time to do this enquiry in favorable conditions. We must do this enquiry two or three times in isolation (home, nature etc.) in order to investigate carefully the works of the mind regarding the identification as well as deepen in self-awareness without distractions.

Since we have a clear perception of what self-awareness is, then we must practice (to practice doesn't mean to struggle or strive hard) moment to moment to remain as much as possible self-aware and avoid identification. Of course it is not easy to avoid identification and remain present but this is the challenge in spirituality; our capacity to remain self-aware depends on our maturity, motivation, mental and emotional capacities and the power of ego.

A fundamental requisite to develop self-aware is our motivation, how much we want to remain self-aware, and the opposite, how much we don’t want live in identification. Are we fed up by the mechanical life full of miseries and suffering, or we are still thirsty for sensual pleasurable experiences? What is, we want more? Very important are also our determination, patience, perseverance, tenacity and self-confidence to succeed in this endeavor.

Remember that in order to remain and deepen in self-awareness we must seek and associate with what help us to succeed in this and avoid what impedes us remain in self-awareness and facilitates identification. A problem regarding identification and self-awareness is that we don't want to avoid the identification in relation with pleasurable and pleasant experiences. This is the greatest challenge we face in our journey towards liberation.

The quantity and the quality both are important factors of development

In order to develop any capacity or quality, the quantity and the quality of practice are both necessary and important. High quantity of practice with low quality gives poor results and vice-versa, high quality (which normally is impossible without a lot of practice) with a little practice gives poor results as well.

High aspiration, devotion, dedication, self-confidence, faith, determination, patience, perseverance, tenacity, are more important than the methods.

We and not the practices or the techniques by themselves are the most important factor and everything depends on our faith and determination.

Practical tips to develop self-awareness and self-awareness

Practice two times a day meditation or self-enquiry.

Read books about self-awareness (of spiritual teachers (like Eckhart Tolle, Nisargadatta etc.), two or more hours every day 'trying’ to remain self-aware.

Read classical advaita books like Ribhu Gita, Astavakra Gita, Avadhuta Gita and 'try' to remain self-aware.

Watch video that are focused in self-awareness (of spiritual teachers (like Eckhart Tolle, Adhyasanti and others) 'trying’ to remain self-aware.

Participate in satsangs about self-awareness and self-awareness and ‘trying’ to remain self-aware.

Listen spiritual music or mantra 'trying’ to remain self-aware.

Repeat mentally mantras 'trying’ to remain self-aware.

Walk one hour every day 'trying’ to remain self-aware.

Walk one hour in market and see how your mind is attracted from sense objects and how the process of identification unfolds. Observe how your egoic mind reacts with like and dislike, attraction and aversion towards objects.

Practice pranayama 'trying’ to remain self-aware.

Practice hatha yoga asanas 'trying’ to remain self-aware.

Practice relaxation 'trying’ to remain self-aware.

Stay in front of a big mirror and look at your self 'trying' to remain self-aware.

Find your own ways to develop self-awareness and be established in it

Find your own ways to remain and deepen in self-awareness according the conditions of tour life.

Finally by continuous steady practice you must achieve remain self-aware in all situations of daily life.

Introspection and dissolution of egoic tendencies

You must also every day (usually every night) to do introspection and work with some egoic tendency, some negative emotion in order to understand it and dissolve it by proper means. By dissolving little by little every day the egoic energy we create more free space in mind that enable us remain more easily present and self-aware.

Everything is in you, everything will be revealed to you in the right time. If you aspire sincerely and practice regularly with faith and steadiness you will succeed. There is no doubt. Obstacles are many but you can overcome everything, no doubt! Everything depends on faith!

NOTE:

samskaras and vasanas*:

• Eradication of vasanas (desires) is the proper remedy, Not Suppression by Swami Sivananda
• Freedom from Samskaras and vasanas leads to liberation / by Atman Nityananda
• Samskaras -impressions by Swami Sivananda
• Death of samskaras (impressions) leads to Liberation (Moksha) / by Swami Sivananda
• Sexual Samskaras and eradication of lust
• Mind is a bundle of Vasanas - Destruction of Vasanas will bring freedom. Swami Krishnananda

Self-observation is indispensable for inner transformation ~ Atman Nityananda

Self-observation is indispensable for inner transformation

As long as we identify with thoughts, emotions, believes, behaviors etc. and we consider them as our own, as part of our selves we cannot be liberated from them. We cannot be free from something we think it is our self. So as long as we are identified with the mind and its contents we will continue be victims of the mental and emotional conditioning stored in the subconscious mind.

To be free from mind´s conditioning first of all we must realize that we are not this psychological conditioning that we are something different than this; we must realize that most of the mental and emotional functioning is habitual, mechanical and compulsive and a product of identification, imagination, association and projection. This realization is possible by self-awareness, and a continuous moment to moment self-observation. 

Self-awareness and self-observation (they must go hand in hand) is the only way to disidentify from the mind stuff, and be able to recognize and realize fully the mechanical compulsive function of our mind. By moment to moment self-observation we can become aware that we are governed by unconscious mental and emotional patterns instead of being their conscious creators as we thought until this moment.  By being fully aware that we are compelled to act and behave under the unconscious impulses of various psychological patterns will be born in us the desire to get rid of all this psychological conditioning. This realization is possible only by attentive, dispassionate, moment to moment self-observation  and discernment.

In order to realize that our mind is possessed by subconscious patterns that dictate our behavior it is necessary to create a distance from the thinking process and the emotional reactions; we must disidentify from the thoughts and emotions (even more urgent) in order to stop being subject to them.

It is needed to perceive, to discover and realize by continuous moment to moment self-observation that under the same or similar circumstances and situations, are mechanically reproduced, the same thoughts, the same emotions, the same desires, reactions and behaviors.

Only when by dispassionate attentive self-observation and discernment we become fully aware of the mechanical repetition of thoughts, emotions, impulses, reactions and behaviors, when we realize that all the psychological stuff is something different than our self, when we realize that we are imprisoned in it, only then will be born in us a genuine strong desire to get rid of them and we will do our best to be free from it.