The Thinker Behind the Thought By Ron Esposito - March In my experience, one of the keys to personal development and ultimately self-understanding is observing how your mind works, what your heart feels and what your body experiences.
Mike Zimmerman Intro to Psyc Self Observation Paper I observed my study habits for ﬁve days for my self observation. I was interest in this subject because school is very important to me, and I wanted to see how much I actually do study, and possibly increase it. Reflective Self-Observation Paper Reflective Self-Observation Paper IntroductionFear is an emotion and also a survival instinct commonly felt in the presence or the prospect of a threat. Fear is a survival mechanism in response to a primary, specific stimulus, such as pain or danger (Gervaise ). Dystopian fiction essays statement of purpose for research paper research paper on aids interesting grabbers for essays on global warming the leadership challenge essays uh admission essay vergleichender essay writing aflatoxin in corn evaluation essay Self observation essay thesis. 5 stars based on 92 reviews.
First introduced to the West by G. Gurdjieff, the remarkable teacher of psycho-spiritual transformation, as part of his overall system of work on oneself, self-observation is best approached not as a technique but rather as an entirely new relationship to oneself as a living, breathing being.
It allows us to experience new levels of self-awareness, and by so doing to live more conscious, harmonious lives. We lose ourselves at every moment in one or another aspect of our lives, out of touch with the remarkable wholeness that is our birthright.
Whether or not one agrees with Gurdjieff, his approach to self-observation and awareness—as described by P. My First Experiments with Self-Observation in the Gurdjieff Foundation I first started trying to observe myself seriously in in a group under the direction of some of the leaders of the Gurdjieff Foundation, especially Lord John Pentland, president of the Gurdjieff Foundation in America.
We were also to attempt to observe our identification with our various habits, including daydreaming, imagination, inner talking, and so on, and to verify our own lack of inner Self observation paper. In attempting to observe ourselves—which often required going against the momentum of our habits in order to see them more clearly—we were reminded to try not to Self observation paper or analyze what was seen.
According to Gurdjieff, judgment and analysis would simply draw us back into the vicious cycle of identification with the contents of our awareness—especially with our own inner reactions to what we saw—consuming what little free attention might be available for continuing observation. If judgment or analysis occurred, however, which it often did in spite of our best intentions, we were to simply include it in our observations.
In short, the Gurdjieff Work asked to be scientists in relation to ourselves, with our own being as the object of our observation.
It soon became clear, to some of us at least, that to be more than mental or psychological note taking, self-observation as described by Gurdjieff must, as far as possible, embrace the actual processes and energies of our bodies.
Though we were told that full, complete self-observation ultimately depends on being open to a higher energy, a higher consciousness, we were also told that it begins with voluntarily putting whatever attention is available to us on our own somatic state at the moment.
Gurdjieff makes clear that it is only when our ordinary attention is actively occupied with experiencing the present moment that the higher energy of awareness can appear, an awareness that relates us simultaneously to our inner and outer worlds.
It is through this sensation, a kind of three-dimensional perceptual backdrop, that we can discern the various movements and energies of our own inner functions. Without the stability of this sensation, our efforts at self-observation will quickly turn into identification with whatever thoughts, feelings, daydreams, and so on are occurring.
Though Gurdjieff himself does not define these levels of sensation, at least not in any of his published works, they become quite clear in a deep, sustained work of self-observation. These levels include the automatic sensation of aches and pains; the deeper sensation of muscular tensions and contractions; the more subtle sensation of temperature and movement: Those who continue the work of conscious relaxation through a deepening contact with their own bodies may eventually come to one more level of sensation: Though this was seldom discussed in the Gurdjieff work, it is, based on my own experience, an important stage in the work of self-observation.
It is only through the experience of sensation as both space and silence that our awareness can embrace and welcome the whole of ourselves. It is this embrace, this welcoming, that is the beginning of self-transformation.
For others, it involves only the sensation of their skin or their most superficial tensions.
These forces include not only our deepest aspirations and desires, but also the traumas, fears, anxieties, worries, and other emotions buried in the complex interrelationships of brain, nervous system, skeleton, muscles, and viscera that we call our body.
It also takes great knowledge, sincerity, and sensitivity. We have little direct awareness of the operations of our brain and nervous system except as they are reflected in the tissues, structures, and movements of our bodies.
Based on my work on myself and with others both within and outside the Gurdjieff Work, it is clear to me that our bodies, especially our viscera, have gradually become storage vaults for undigested experiences and impressions too charged or painful to confront.
In the name of homeostasis and survival, our nervous system closed the doors to these experiences through a kind of organic amnesia. But keeping the doors to the vault locked consumes an enormous amount of energy and creates disharmony at the very deepest levels of our being.
This expansion must include our voluntary muscles and skeleton, as well as our heart, lungs, diaphragm, digestive organs, genitals, and other organs.
For it is in these locations that the deepest patterns of our energies—the real springs of our behavior—are maintained. And it is usually in these locations that the physical manifestations especially the unnecessary tensions and contractions that Gurdjieff says consumes the energy we need for inner work of our own individual barriers to wholeness are most clearly reflected.
Through sensing these manifestations, opening them up, as it were, to the reach of our attention, we can begin to see and transform those experiences and impressions—whether from the past or present—that are locked out of our awareness.
In undertaking this work of self-sensing it is important to approach ourselves with both gentleness and compassion. Nor is it advisable, cautions Gurdjieff, since getting rid of these barriers or buffers all at once would be an intolerably painful experience for we would have to see ourselves as we actually are that could easily throw our lives into chaos.
What is required instead is openness without force to what we can see at any moment, a deep inner movement of welcoming whatever appears.Self-Observation: The Thinker Behind the Thought.
By Ron Esposito - March In my experience, one of the keys to personal development and ultimately self-understanding is observing how your mind works, what your heart feels and what your body experiences. Self-observation is a powerful method not only of self-study but also of self-change.
First introduced to the West by G. I. Gurdjieff, the remarkable teacher of psycho-spiritual transformation, as part of his overall system of work on oneself, self-observation is best approached not as a technique but rather as an entirely new relationship to oneself as a living, breathing being.
Mike Zimmerman Intro to Psyc Self Observation Paper I observed my study habits for ﬁve days for my self observation. I was interest in this subject because school is very important to me, and I wanted to see how much I actually do study, and possibly increase it.
Mike Zimmerman Intro to Psyc Self Observation Paper I observed my study habits for ﬁve days for my self observation. I was interest in this subject because school is very important to me, and I wanted to see how much I actually do study, and possibly increase it. Nov 09, · With a little more experience, my eighteen-year-old writing self could have added a few more specific details, but, all-in-all, I believe she captured the basic idea of the observation essay.
Observation essays can be excellent learning kaja-net.coms: Temasek jc general paper essays. Huckleberry finn jim descriptive essay self concept essay conclusion critical dream essay midsummer night environmental issues today essay metacognitive essay davao crocodile park description essay.
Self observation essay of a place. 4 stars based on reviews kaja-net.com Essay. Oral Health Care.