When we are self-observing we are basically observing our internal states and external environment simultaneously, this obviously requires no concepts, thoughts or ideas because it is simply an act of perception.
Self remembering on the other hand seems alot more abstract, because we are supposed to be remembering our Innermost, our inner God, and this is precisely where it can get tricky, because the mind, emotions or body try to interfere with this.
If my understanding is correct, self remembering is also (like self observation) an act of perception, it has nothing to do with concepts, feelings or bodily sensations.
So then could you please break down for us how self remembering works as a perception, how do we actively begin to use this capacity? Because like I said earlier, those three brains interfere with this process, and unfortunately we can go on for a while thinking that we are doing the right thing when in actuality we are just doing something completely different.
Also how does all this (self observation and self remembering) tie in with the Buddhist perspective of Śūnyatā or Emptiness, obviously when we try to find the perceiver we find nothing, does that mean that we the perceiver are identical to Śūnyatā/Emptiness? It makes sense but then it doesn't depending on how its looked at.
For example: Trying to find my perception is a difficult thing to accomplish, I can't find it, how can I not be able to find my perception? The fact that I'm perceiving should be enough evidence that it exists, I still can't find it when I look for it though, it's not the same thing as witnessing a thought, my mind can attempt to form some concept of what it might look like or how it functions, but that's obviously not right, perception and intellect are two different things.
Can we actually perceive the perceiver?
Any help with this greatly appreciated, Thanks.
Self remembering on the other hand seems alot more abstract, because we are supposed to be remembering our Innermost, our inner God, and this is precisely where it can get tricky, because the mind, emotions or body try to interfere with this.
If my understanding is correct, self remembering is also (like self observation) an act of perception, it has nothing to do with concepts, feelings or bodily sensations.
So then could you please break down for us how self remembering works as a perception, how do we actively begin to use this capacity? Because like I said earlier, those three brains interfere with this process, and unfortunately we can go on for a while thinking that we are doing the right thing when in actuality we are just doing something completely different.
Also how does all this (self observation and self remembering) tie in with the Buddhist perspective of Śūnyatā or Emptiness, obviously when we try to find the perceiver we find nothing, does that mean that we the perceiver are identical to Śūnyatā/Emptiness? It makes sense but then it doesn't depending on how its looked at.
For example: Trying to find my perception is a difficult thing to accomplish, I can't find it, how can I not be able to find my perception? The fact that I'm perceiving should be enough evidence that it exists, I still can't find it when I look for it though, it's not the same thing as witnessing a thought, my mind can attempt to form some concept of what it might look like or how it functions, but that's obviously not right, perception and intellect are two different things.
Can we actually perceive the perceiver?
Any help with this greatly appreciated, Thanks.
Accepted Answer
It is difficult to maintain clarity and momentum, but it is also possible to do it. The consciousness has an infinite capacity to expand. Yet, for this occur, what traps or limits it must first be removed.
It is necessary to have guidance with this type of approach, because there is great danger within and without. For example, we are fortunate to have the guidance of Samael Aun Weor and the other Masters who guide us when are sincerely and genuinely working on ourselves (we may not be aware of their help, however, since we are so asleep). Those who do not have such guidance easily and unknowingly stray into very confused states of perception.
It is necessary to have guidance with this type of approach, because there is great danger within and without. For example, we are fortunate to have the guidance of Samael Aun Weor and the other Masters who guide us when are sincerely and genuinely working on ourselves (we may not be aware of their help, however, since we are so asleep). Those who do not have such guidance easily and unknowingly stray into very confused states of perception.
“Nothing is easier than self-deceit. For what each man wishes, that he also believes.” —Demosthenes
"Do not worry; cultivate the habit of being happy." —Samael Aun Weor
"Do not worry; cultivate the habit of being happy." —Samael Aun Weor
Self-remembering begins from self-observation. While observing oneself, one also remembers that one is here and now, in the body. One also remembers God. This, in the beginning, is enough.
Obviously, as one awakens, self-remembering deepens into another kind of perception...
Self-remembering has nothing to do with concepts, feelings or bodily sensations, yet surrounds them all.
All of this is the same as the Buddhist perspective of Śūnyatā or Emptiness. When we try to find the perceiver we find nothing, does that mean that we the perceiver are identical to Śūnyatā/Emptiness? Yes and no. To perceive the Emptiness directly is a feat accomplished by few. However, one can have various sorts of experiences in the approach to that perception, which do reveal that the perceiver is "empty" of existence. This is a powerful approach towards understanding reality, but is only taught while under the guidance of a qualified instructor.
Can we actually perceive the perceiver?
Can you be aware that you are perceiving?
How aware can you be of how you are perceiving?
Obviously, as one awakens, self-remembering deepens into another kind of perception...
Self-remembering has nothing to do with concepts, feelings or bodily sensations, yet surrounds them all.
All of this is the same as the Buddhist perspective of Śūnyatā or Emptiness. When we try to find the perceiver we find nothing, does that mean that we the perceiver are identical to Śūnyatā/Emptiness? Yes and no. To perceive the Emptiness directly is a feat accomplished by few. However, one can have various sorts of experiences in the approach to that perception, which do reveal that the perceiver is "empty" of existence. This is a powerful approach towards understanding reality, but is only taught while under the guidance of a qualified instructor.
Can we actually perceive the perceiver?
Can you be aware that you are perceiving?
How aware can you be of how you are perceiving?
“Nothing is easier than self-deceit. For what each man wishes, that he also believes.” —Demosthenes
"Do not worry; cultivate the habit of being happy." —Samael Aun Weor
"Do not worry; cultivate the habit of being happy." —Samael Aun Weor
Can you be aware that you are perceiving?
My answer is yes I can be aware that I'm perceiving.
How aware can you be of how you are perceiving?
This answer will vary from moment to moment, although I have noticed that this perception is possible, it's something that requires tremendous effort to sustain. In a perfect setting, this can definitely be enhanced and prolonged, yet when living our modern lives its a lot harder to do this. From one moment the emotion gets stirred, our thoughts begin to tell us stories, then some kind of bodily sensation distracts us again, its not easy at all.
I'm definitely not saying that these types of distractions don't take place in a "perfect setting" yet I feel because of the constant stimulation in daily activity, things get stirred up a lot easier, hence making it more difficult to maintain clarity and momentum.
This is a powerful approach towards understanding reality, but is only taught while under the guidance of a qualified instructor.
Why is it necessary to have guidance with this type of approach, could there be some type of danger?
My answer is yes I can be aware that I'm perceiving.
How aware can you be of how you are perceiving?
This answer will vary from moment to moment, although I have noticed that this perception is possible, it's something that requires tremendous effort to sustain. In a perfect setting, this can definitely be enhanced and prolonged, yet when living our modern lives its a lot harder to do this. From one moment the emotion gets stirred, our thoughts begin to tell us stories, then some kind of bodily sensation distracts us again, its not easy at all.
I'm definitely not saying that these types of distractions don't take place in a "perfect setting" yet I feel because of the constant stimulation in daily activity, things get stirred up a lot easier, hence making it more difficult to maintain clarity and momentum.
This is a powerful approach towards understanding reality, but is only taught while under the guidance of a qualified instructor.
Why is it necessary to have guidance with this type of approach, could there be some type of danger?
Accepted Answer
It is difficult to maintain clarity and momentum, but it is also possible to do it. The consciousness has an infinite capacity to expand. Yet, for this occur, what traps or limits it must first be removed.
It is necessary to have guidance with this type of approach, because there is great danger within and without. For example, we are fortunate to have the guidance of Samael Aun Weor and the other Masters who guide us when are sincerely and genuinely working on ourselves (we may not be aware of their help, however, since we are so asleep). Those who do not have such guidance easily and unknowingly stray into very confused states of perception.
It is necessary to have guidance with this type of approach, because there is great danger within and without. For example, we are fortunate to have the guidance of Samael Aun Weor and the other Masters who guide us when are sincerely and genuinely working on ourselves (we may not be aware of their help, however, since we are so asleep). Those who do not have such guidance easily and unknowingly stray into very confused states of perception.
“Nothing is easier than self-deceit. For what each man wishes, that he also believes.” —Demosthenes
"Do not worry; cultivate the habit of being happy." —Samael Aun Weor
"Do not worry; cultivate the habit of being happy." —Samael Aun Weor
You seem to be speaking here of guidance that is not necessarily coming from a physical person, but more ethereal in origin.
Are you saying that we should ask for guidance from the Masters of the upper worlds? Such as Master Jesus, Buddha, Samael Aun Weor, etc
Edit: I have just listened to your latest lectures titled "The Elements in Spiritual Growth" and so the majority of the questions I had about this have been answered, thank you!
Are you saying that we should ask for guidance from the Masters of the upper worlds? Such as Master Jesus, Buddha, Samael Aun Weor, etc
Edit: I have just listened to your latest lectures titled "The Elements in Spiritual Growth" and so the majority of the questions I had about this have been answered, thank you!
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