Self-observation leads a person to the state where nothing remains to be known. This is the attainment of the highest bliss of Self knowledge. What sages call the ‘Atman’ (Transcendental Self) that state of being which is absolutely free—the path to becoming established in it is also self-observation. Let us understand what self-observation truly is, and also how it can develop within us.
What Is Self-Observation?
In the language of spiritual seekers, it is also called “observing oneself” or “turning inward.” Its simple meaning is that the direction which was previously engaged in knowing the external world now turns inward.
Just as an ordinary person constantly observes the world—looking at, examining, and reacting to objects, people, and events—in the same way, an inward-looking seeker continuously observes what is happening within.
Inner observation means that a person is engaged in knowing oneself. One’s attention remains focused on the movements of the mind. Whatever thoughts arise in the mind, whatever emotions emerge within, all of them are observed with subtle awareness. This is not a casual glance, but a continuous and alert observation that remains fixed on every movement taking place within.
One point here is extremely important and should always be remembered: the one who is observing is not connected to those emotions and mental modifications. One is merely their witness and does not identify with them. This is the fundamental difference between the witness and the experiencer. The experiencer is carried away by thoughts and emotions, whereas the witness simply observes them from a distance with complete impartiality.
Let us understand this with an example. If a pleasant thought arises within the seeker, or a feeling related to bodily desire emerges, one does not immediately get carried away by its flow. One simply observes it, knowing that this thought has arisen, but does not become immersed in it. Likewise, if a frightening or fearful thought appears in the mind, one does not become overwhelmed with fear, run about, or become disturbed. One remains steady and watches, with detachment, the arising and passing away of that thought. This is true self-observation.
Why Is Self-Observation Necessary?
Self-observation is extremely beneficial because it enables you to transform yourself from within. And this inner transformation is far more essential than external improvement.
People in the world exercise regularly and work hard to keep their bodies healthy and strong, but to assume that this alone is sufficient is an incomplete understanding. Making the body healthy and strong is only half of true well-being. Complete health exists only where the mind and the inner consciousness are also healthy, stable, and peaceful.
A person who focuses only on external strength while ignoring the inner turmoil remains restless throughout life, no matter how powerful the body may be. On the other hand, one who practices understanding and purifying the inner tendencies through self-observation gradually attains a stability that is not shaken by any external circumstance. This stability is true strength, and ultimately it leads to that supreme spiritual bliss that we discussed in another article.
How Can I Develop Self-Observation?
The very first and indispensable condition for developing self-observation is becoming inward-looking. And the greatest obstacle to turning inward is external attraction, that is, worldly attachments. As long as the mind remains entangled in external objects, relationships, and circumstances, it cannot truly turn inward. Therefore, for this practice, the development of detachment is essential.
Self-observation truly begins only when one’s attachment to the external world starts to weaken. This can be understood through a simple example: when you block the path of an ant, it does not stop but turns and searches for another route. In the same way, as long as the mind remains connected to the world—whether through the desire to obtain something or through the ego of renouncing something—it cannot turn inward.
It is also important to understand that self-observation is not something you can practice only at a fixed time of the day, such as in the evening, while remaining completely attached to the world for the rest of the day.
If you think, “I will remain fully involved in the world throughout the day and practice self-observation only for a few moments in the evening,” then I can say with complete confidence that this will not be possible. The mind is a continuous flow; it carries the impressions of the day’s attachments into that fixed period of practice as well, and there too the same restlessness and the same crowd of thoughts will remain.
If someone claims, “I have accomplished this,” then in reality it is not self-observation but rather a form of blind belief—a notion based only on imagination or outward display. Self-observation is not a momentary activity; it is a continuous practice. It is not as easy as it appears on the surface. It requires patience, practice, and above all, the continuous cultivation of detachment.
Yet it is equally true that this practice becomes very natural for those who have already become inwardly prepared—those in whom detachment has already matured, whose minds no longer hold such intense attachment toward the world. For such seekers, turning inward is not a struggle but a completely natural movement.
Conclusion
It can therefore be said that self-observation is one of the most valuable spiritual practices in life. It helps us understand our reactions toward the external world, gain mastery over them, and ultimately become established in the state of witnessing, which is our true nature.
The seeker who proceeds on this path with patience, consistent practice, and by giving detachment its rightful place in life will certainly one day reach that state where nothing remains to be known—where only pure, stainless bliss remains.
