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Intentional Observation
Intentional Observation Ouspensky's "The Fourth Way," pp. 43 &54 Q. Does one acquire knowledge of oneself through self-observation? A. Self-observation is connected with certain definite practices. If you just start observing how things happen, you will miss many things; but if you try to struggle against some of the things you see, for instance against small habits, you will at once begin to see many things which ordinarily you do not notice. Everyone has many small habits: habits of walking, habits of moving their hands, habits of sitting, standing, speaking in a certain way. This struggle is not for any particular results but merely for self-observation. Perhaps later you will find that you have to get rid of certain habits, but at present this struggle should be merely for self-study. At the same time, if we want to develop consciousness and improve our functions, almost from the very beginning of self-observation we are advised to try and stop some of our functions which are not only useless but definitely harmful. For instance, in observing yourself, particularly in observing the emotional function, try to stop as much as possible all expression of negative emotions. Many people's lives practically consist of that; they express negative emotions at every possible moment, on any occasion, whether suitable or unsuitable; they can always find something wrong in everything. The chief tendency of man 1, 2 and 3 is to express immediately all his negative emotions. If he makes an effort to stop this expression it gives him material for observation, and he sees himself from quite a different angle. If he makes serious efforts in this direction, very soon he will become convinced that he has no will, because it is a most difficult thing to stop this expression of negative emotions. At the same time it is necessary. Another useless function is talk; we talk too much. We talk and talk and talk, and we never really notice it. Generally we think we talk very little, much too little, but particularly those people who talk most think that they never talk. This is a very useful subject for watching. You will see how your day passes, how many mechanical things you say in certain conditions, how many other mechanical things in other conditions. Or you will notice that you just talk and talk because it gives you pleasure, or fills your time. It is necessary to watch it and stop at least some of this unnecessary talk. Talk, imagination, lying and expressing negative emotions are in fact our chief functions. Now if you want to ask me anything I will try to explain. We must try not only to study these ideas in the form in which they are given but also to apply them in connection with different problems. They give good keys for the solution of many of them.
Intentional Observation Ouspensky's "The Fourth Way," pp. 43 &54 Q. Does one acquire knowledge of oneself through self-observation? A. Self-observation is connected with certain definite practices. If you just start observing how things happen, you will miss many things; but if you try to struggle against some of the things you see, for instance against small habits, you will at once begin to see many things which ordinarily you do not notice. Everyone has many small habits: habits of walking, habits of moving their hands, habits of sitting, standing, speaking in a certain way. This struggle is not for any particular results but merely for self-observation. Perhaps later you will find that you have to get rid of certain habits, but at present this struggle should be merely for self-study. At the same time, if we want to develop consciousness and improve our functions, almost from the very beginning of self-observation we are advised to try and stop some of our functions which are not only useless but definitely harmful. For instance, in observing yourself, particularly in observing the emotional function, try to stop as much as possible all expression of negative emotions. Many people's lives practically consist of that; they express negative emotions at every possible moment, on any occasion, whether suitable or unsuitable; they can always find something wrong in everything. The chief tendency of man 1, 2 and 3 is to express immediately all his negative emotions. If he makes an effort to stop this expression it gives him material for observation, and he sees himself from quite a different angle. If he makes serious efforts in this direction, very soon he will become convinced that he has no will, because it is a most difficult thing to stop this expression of negative emotions. At the same time it is necessary. Another useless function is talk; we talk too much. We talk and talk and talk, and we never really notice it. Generally we think we talk very little, much too little, but particularly those people who talk most think that they never talk. This is a very useful subject for watching. You will see how your day passes, how many mechanical things you say in certain conditions, how many other mechanical things in other conditions. Or you will notice that you just talk and talk because it gives you pleasure, or fills your time. It is necessary to watch it and stop at least some of this unnecessary talk. Talk, imagination, lying and expressing negative emotions are in fact our chief functions. Now if you want to ask me anything I will try to explain. We must try not only to study these ideas in the form in which they are given but also to apply them in connection with different problems. They give good keys for the solution of many of them.