A process that fundamentally can't be described and therefore understood,
but which must be comprehended!

A Beezone study

Insight whereby what you might notice in yourself is undone.	A solution in which you become dull, self-concerned, and problematic about what you notice.
Not a method of practice	A method of intentional technique of practice.
Occurs when you are not present as a self, watching.	Generated from abstracted "witness" point of view.
Occurs in natural, functional moments of self-forgetting when you are living the discipline in Satsang.	Occurs when you stand back, see yourself, and become disgusted or decide to do something.
Seated in Consciousness	Seated in the brain-mind
Yields instant comprehension of your activity of avoidance.	Yields data, information about yourself, and insight based on analyzing information.
Radical insight into self and the avoidance of relationship.	Self Analysis
See the self and the contraction and the "great space in which contraction occurs." You realize or feel what is prior to contraction.	See the self and feel contraction
Become responsible for self contraction.	Remain irresponsible for self contraction.
Self-observation in the manner I use the term can not be done strategically, methodically from a philosophical point of view	The only reason why one would observe one's self, watch one's self, is by reaction to the sense of dilemma, by reaction to the felt problem.
Self-observation is absolutely a key principle in the affair of understanding, but it is not self-watching.	assume the, point of view of the mind, the conscious mind, the mental, mental-mind, and self-watching life.
It may not be initiated as a kind of solution or motivated by the usual anxieties that one has in the midst of problems, in the midst of this sense of dilemma.	All human beings, unless they are vegetables, idiots, engage in this strategy consistently, constantly in every moment of life
Self-observation is something you may do at random and within such a process you suddenly see something, comprehend something	We may feel that that strategy is justified and do it professionally as a technique in our daily life as a kind of meditation
It takes place not when you are strategically presenting yourself as a witness to watch yourself, but in moments when you are free of that exercise, in which you are like a mirror to your own event, and suddenly the process of your life shows itself to you. You reflect it.	The vital also has a mind, a brain of a kind, in the solar plexus. And so when we take on the analytical strategy of watching, self-watching, we opt for the point of view of the thinking brain in the skull and watch all of the manifestations that are expressed unconsciously and subconsciously through the vital brain in the solar plexus.
You no longer are interfering with the process. It simply shows itself in consciousness and there is comprehension, instant insight.	All of the strategies assumed from that kind of solid point of view of the mind in itself are limiting.
occurs spontaneously as a random event.	They are ways of controlling the vital from the point of view of the thinking mind. They don't work then. They're just a kind of solution.
It occurs as insight, the undoing of solid conditions through the sudden appearance of consciousness, free consciousness, free life.	It's possible by resting in the thinking brain or in that point of view to feel somehow liberated from vital life, and that's why the tendency toward the solid position is very strong in some people because it gives them the sense of being free of the implications, at any rate, of vital shock and of the whole threatening play of vitality.
watch all of the manifestations that are expressed unconsciously and subconsciously through the vital brain in the solar plexus.	They are able to step out of it entirely into this super-analytical position in which they are basically unaffected, in which they can willfully stand on top of the vital.
we suddenly comprehend something about the nature of that total play. And when that comprehension occurs, we are, at least for the moment, seated in the dimension of consciousness itself, not in the seat of some function, some brain, some strategic position.	it has a conventional value. It can be of use in the scheme of sadhana. It's just that self-observation relates to this process of understanding. Self-watching is not, self-watching or just any kind of way of gathering data useful in conventional terms is useful enough at the conventional level of sadhana.
real self-observation then doesn't occur in the thinking mind.	you will watch yourself all the time. There are that specific things you may notice about yourself that are completely useful, that have nothing whatever to do with your illumined consciousness.
It occurs when the thinking mind is relaxed, naturally involved in functioning, being a reflector rather than an aggressor, a presence, a self. On those occasions we grasp the nature of the entire play that is our humanity. And that is self-observation.	Observation of some fragment can't, is not significant enough, is not central enough
On such occasions we're not fixed in the thinking mind or in the vital mind, not in vital shock or in the strategy of thought, but in that prior conscious dimension that fundamentally can't be described.	You will tend to identify the process of understanding in the form of self-observation with this game of self-watching
When we intuitively fall into that prior kind of consciousness, then we are seated in that...in another dimension entirely, and from that point of view the whole play of our humanity, our mentality, our vitality, the whole affair, is controllable, knowable, becomes usable, changeable. From that point of view we can make the whole affair of life, mental and vital, a sacrificial and creative process that doesn't bind.	Any moment of self-observation can't last because something else arises. You must be present in the next moment. So it's only when this whole affair of self-observation and insight becomes summary, conclusive, total comprehension of fundamentally what you are as an activity. It's only then that it can appear as a real responsibility in consciousness. But it appears at random. You don't forever from that moment understand. You must enquire.
the process of understanding, of real insight, real self-observation, the vital is released, and also the strategy of the mind, the thinking mind, is released.	But self-observation you can't initiate. Anything that is initiated that looks like self-observation is self-watching.
Self-observation is not a process of one's conventional life. Self-observation is a specific process valued from the point of view of understanding.	Self-observation is not a matter of responsibility. It is a matter of conventional responsibility: you must fulfill the conditions and so forth in Satsang. But you cannot be responsible for this process of self observation itself. You can for self-watching. You can decide to do that and be responsible for doing it
self observation must become summary. It must become fundamental to the whole of your life	whole process...is to make it clear a lesson. self watching is not understanding. But that is what you are up to. And that in itself must be understood, that affair of self-watching
purpose of study is not to go on and describe in endless ...detail what self-observation is ...you must resort to the practical form of your sadhana, and lessons must appear...eliminate aspects from of your conventional life, from the picture you have of this real understanding.	self-observation in its real sense is of that nature. You not only get information about yourself, you comprehend that area of drama in your life and are fundamentally free of it on the basis of that observation, on the basis of that insight. And these moments of observation, each time they appear, have a more summary form each time they appear. You still see yourself, you're still comprehending yourself.
Self Observation, Responsibility, Consciousness and the Enquiry..this is the first form of real responsibility. Self Observation has brought you to the point of Enquiry and responsibility
forgetting of the self-definition, release of it. And that occurs whenever there is real insight, real enquiry...such a moment consciousness falls into its natural position and releases ego, mind, and desire.
Observation or insight, which is fundamentally the same thing, lasts only when it is perfect, because if it is perfect it includes all other possible things that may be observed, and so it goes on and on and on
Any moment of self-observation can't last because something else arises. You must be present in the next moment. So it's only when this whole affair of self-observation and insight becomes summary, conclusive, total comprehension of fundamentally what you are as an activity. It's only then that it can appear as a real responsibility in consciousness. But it appears at random. You don't forever from that moment understand. You must enquire.
But self-observation you can't initiate. Anything that is initiated that looks like self-observation is self-watching.
Self-observation is essentially a random and passive moment in which no self is presented in you fulfilling a natural condition of life in Satsang. And the whole affair of this self-observation ultimately becomes summary and conclusive, it becomes comprehension. Then you may enquire.
self-observation in its real sense is of that nature. You not only get information about yourself, you comprehend that area of drama in your life and are fundamentally free of it on the basis of that observation, on the basis of that insight. And these moments of observation, each time they appear, have a more summary form each time they appear. You still see yourself, you're still comprehending yourself.
The content is not what is this significant. it's the comprehension that's significant, in the sense of release from that particular binding process. It becomes more and more summary and ultimately becomes a perfect tacit, total comprehension of yourself as an activity and after that moment you may enquire. Then you are obliged to be responsible, take a responsible position relative to the conscious process.

Other talks and writings

Self Observation versus Self-Watching

No Remedy - Introduction
NO REMEDY - Part Three: The Complications of Sadhana