Something to keep in mind with Self-observation, and the need for Self-Remembering also.

I've been doing some extensive reading on the topic of Self-Observation- with respect to the teachings of Nicoll, R.Nottingham, Ouspensky, Colin etc.


These teachings on self-observation place it at the 'top' of the 'to do' list in terms of Work (Fourth Way) practices and activities. In fact, these teachings teach that it is pretty much all that should be done for a number of years, at least until the 'Observing-I' has been strengthened to some degree, and a large number of observations or 'photographs' have been stored, which describe the 'machine' at work. To aid in this, reminders may be set up (such as new habits), which can help us remember to perform this primary aim. No attempt should be made to change or judge what is observed, or to modify the machine's behaviour in any way.


As a result of the above, the idea is that our mechanical habits and nature would slowly be fully made conscious and of itself transform into a more intentional nature, a "Real-I" having been formed in us. Our real Self becoming more apparent, as opposed to what it is buried under.


These schools, in particular Nicoll, and R.Nottingham, assert that Self-Remembering shouldn't be attempted at all, and that it is rather an exalted and rare state, which may occur here and there, as a result of repeated Self-observation.


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This is all well and good, and I tend to agree with the above. Self-observation is of importance at the start of any practice in 'knowing-oneself', and as a foundation for Self-Remembering. A certain degree of concentration or attention power is needed. And Self-observation can be safely carried out for a good length of time, starting with external observations on the physical body, and tending to internal (psychological) observations of our emotional states etc.


However, there is a slight danger here, and an omission that these above teachings tend to leave out- and which history seems to attest- to their own detriment.
And that is that an over-emphasis on 'self-observation' can easily lead to 'self-absorption' related to one's internal states, external habits, and external reactions. This is especially so, if one omits completely the practice of Self-Remembering.


The student can so easily get lost in 'self-observation' precisely because it is not-Self, and in fact, all of these observations are completely external to WHAT one really IS.
As a result, one could spend years observing the machine and its parts, and still not be any closer to a direct encounter with one's Self (ie. Self-remembering) or the 'big picture' (ie nondual awareness), apart from some vague feeling or random encounter. One could at best remain self-absorbed in an endless practice focusing on phenomenal objects- a practice which has reached its full potential- or at worst go completely insane (which actually happened to more than a few Fourth Way students and teachers tragically).




This is why the 'Direct Pointing' teachings such as those on Self-inquiry (Ramana Maharshi), or the Direct Path (Sri Atmananda) or other direct pointing methods such as Zen, or Mahamudra etc.,  are so valuable at a certain stage in the path (and yet are often given after a certain time spent in fruitful practice). These direct pointing applications offer the possibility of an encounter with what is beyond or at the origin of the merely external (phenomenal), and onto That which is actually doing the observing. Since the 'Observer' is already present, it does not need to be built (contrary to most Fourth Way teachings). Further, the original Fourth Way teachings, and Gurdjieff in particular, often mentioned explicitly that Self-remembering needed to be done in conjunction with Self-observation- otherwise, self-observation would largely be useless (this fact is often ignored in the above stream).


Therefore it is of big importance to actually learn to practice, and fit in, some work on direct self-attentiveness (Self-Remembering, or Self-inquiry etc.), along with one's practice of the observation of one's 'not-self' characteristics (ie. done during self-observation, vipassana, noting, mindfulness, etc.).


DP.

Self Observation- RN

"First of all, there is something to be learned about negativity and its power over us that you can verify in your recent experience. It does not matter how often you find yourself in sleep, only that you recognize it. The principal exercise is uncritical self-observation. Forget about transforming. Self-observation is your aim. Fill your environment and your schedule with reminding factors to observe yourself.

Your repeated efforts at self-observation will build a Work memory that will in turn remind you to do the Work.

All anyone can do for a very long time is practice self-observation. Observing negativity is one of the most informative ways to gain understanding about oneself and about the nature of sleep. You can use the feeling of negativity to remind yourself to observe: How are you negative? What is the source of your negativity? Anger, pain, fear? Make a practice of observing your negativity and separating some observing I's from it. Don't identify with it, become passive to it. If it continues to take place, let it but try not to give it your attention."

- Rebecca Nottingham.

A, B and C Influences.

A, B and C Influences

"The 4th Way Work classifies the forces working on man into A, B and C influences.  A influences are mechanical and random in nature, they seek to keep man occupied with the external world. They can be pictured as vectors of random magnitude and direction which all in the end add up to the zero vector. This is how A influences keep man in his place while providing a lot of random, transient motion. To take a physics analogy, this is like thermal motion of molecules. A influences are the normal realm of man and as long as man seeks no esoteric development these can be good and favorable.  A influences are influences or force vectors created within life itself. Influences such as race, nation, country, family, profession, entertainment, current ideas, customs and so on create A influences. These are the first variety of influences by which man is surrounded. These influences are distributed almost equally over all the surface of the cycle of life. Their effects are radiated outwardly and these effects are inversely proportional to the square of the distance, much like the way in which radiant energy is propagated. Any man is influenced by those influences that directly surround him. He is pulled every instant in this way or that way depending on the way they act on him at any moment within his spatial region. These A influences that surround him, all point in different directions creating a force vector nullification that is comparable to the electrical neutrality of large bodies, whereby no matter how intense the local electrostatic fields surrounding the atoms may be, there is always a space-distributed compensation that makes the whole body perfectly neutral. Those who live strictly by A influences are what Gurdjieff refers to as "nullities.' This is your "average man" in life.  B influences are vectors that are thrown into the field of A influences but these have a conscious source and a consistent direction. B influences do not cancel each other out and systematically recognizing and following these may lead man to the beginning of esoteric work. B influences differ from A influences because they are CONSCIOUS in their origin and have been created consciously OUTSIDE life by conscious people for a definite purpose. These influences are the "soul" of any culture and they are embodied in the form of religious systems and teachings, philosophical doctrines, art, etc. They are inserted into life for a definite purpose but although these influences are conscious in their origin they begin to act mechanically when they mix within the general vortex of life. Eventually 'B' influences will be transformed into 'A' influences after they merge together within this general vortex.  In some people there is a discriminatory power within them that allows them to discriminate between these two kinds of influences and they discern from this that there are certain influences that come from a source that is outside the mainstream of life. This person remembers them and FEELS them together and they begin to form a certain whole, a certain kind of magnetic "presence" within that person. This person may not be sure exactly what this feeling is and they cannot really give themselves a clear account of what these feelings necessarily mean but the end result is that they collect within this person and they form a MAGNETIC CENTER, and if the conditions are right, this magnetic center leads them to search for someone who knows the way and is connected to the source of these 'B' influences, that is, they seek a person or teacher who is connected to an esoteric center that stands outside the general laws of life.  It is from this source that the person sets on the WAY. The moment when the person looking for the way meets someone who knows the way then this contact is called the FIRST THRESHOLD or FIRST STEP. From this first threshold the STAIRWAY begins. Between 'life' and the 'way' lies the 'stairway.'  C influences are only found within the Work and can only be received in personal interaction with a conscious being. Receiving C influences requires a certain level of personal sensitization and receptivity. Failing this, C influences work like B influences.  C influences come from the SOURCE, that is, from an esoteric Center that is located outside of life. When they directly act on someone with a newly developing magnetic center THROUGH a teacher who is directly connected to the source then these influences are called C influences. From this connection the person's magnetic center will grow and will lead them to escape the dominion of the Law of chance and enter into the domain of consciousness.  The magnetic center is the organ the seeker gradually develops for discerning between A and B influences. External criteria cannot generally be used for distinguishing between A and B influences. A influences can closely mimic and parallel B influences. For example, such an influence may speak of the personal gain to be had in the Work, may preach humility while secretly priding oneself on one's great purity etc. Such influences generally involve a degree of dishonesty or deceit or service to self. The points may be arbitrarily subtle and no fixed checklist can be adequate. Discernment is a skill that eventually may become a part of one's being." See General Law, Law of Accident., Perspicacity, Third Force, Thresholds.

"The Work begins with dividing one's attention. If you have had no experience in this practice, try the following: While being aware of your external experience become concurrently aware of your inner state. This internal awareness is the beginning of self-observation. Self-observation is the foundation effort in this process, its value cannot be overestimated, and all development proceeds from that point. You must intentionally turn a portion of your attention inward in order to observe yourself. It is essential not to judge or criticize what one observes in oneself. These emotions will distort what one observes and inhibit progress."

- Rebecca Nottingham. Self-observation in the Fourth Way.

Self-Remembering, Ouspensky in The Fourth Way 1957.

"Self-remembering is an attempt to be aware of yourself. Self-observation is always directed at some definite function: either you observe your thoughts, or movements, or emotions, or sensations. It must have a definite object which you observe in yourself. Self-remembering does not divide you, you must remember the whole, it is simply the feeling of ‘I,’ of your own person." (1957, p. 107)

Investigation can only be into the non-self. (Ramana Maharshi)

A clarifying point for those engaged in self-inquiry:

"There is no investigation into the Atman. Investigation can only be into the non-self." (Sri Ramana Maharshi) Talk 78.

Q.: How to find the Atman?

M.: There is no investigation into the Atman. The investigation can only be into the non-self.
Elimination of the non-self is alone possible. The Self being always self evident will shine forth of itself.
The Self is called by different names - Atman, God, Kundalini, mantra, etc. Hold any one of them and the Self becomes manifest. God is no other than the Self.. (Talk 78; September 1935)

Concentration and mindfulness.

"Off the cushion, hours can pass as we sit rapt by movies, cat videos, Angry Birds, and the Kardashians. Every once in a while, these lazy afternoons happen to the best of us. But by bringing together concentration and mindfulness, we’re less likely to indulge in such passive activities and more likely to remain alert when taking part in active ones."

- Roshi Bodhin Kjolhede