What is the ‘self’ we are investigating when we try to be attentively self-aware?

In a comment that he wrote today on my previous article, Is it incorrect to say that ātma-vicāra is the only direct means by which we can eradicate our ego?, a friend called Viveka Vairagya wrote:

You say self-enquiry is nothing but “attentive self-awareness”. I get the “attentive” and “awareness” parts. I don’t get the “self” part coz all I am aware of now is my body and thoughts, including the “I-thought”. So, do you mean I should be attending to the awareness of “I-thought”? That could make sense coz it is kinda attending to the snake (I-thought) and finding lo and behold that it is a rope (self). So, why then don’t you say self-enquiry is “attentive I-thought-awareness”? I hope my doubt makes sense.

The following is my answer to this:

Is it incorrect to say that ātma-vicāra is the only direct means by which we can eradicate our ego?

I began to write this article this morning as a comment in reply to one written by a friend called Roger on my previous article, Why is it so necessary for us to accept without reservation the fundamental principles of Bhagavan’s teachings?, but since my reply ran to more than two thousand words, I decided to post it as this article instead. The comment that I reply to here is the latest of many in which Roger argued that it is wrong for me and others to say that ātma-vicāra is the only direct means by which we can eradicate our ego, because he believes that making such a claim is egotistical and competitive, so my aim here is to explain why I believe that we are justified in making this claim on the basis of the fundamental principles of Bhagavan’s teachings.

Why is it so necessary for us to accept without reservation the fundamental principles of Bhagavan’s teachings?

In a comment on my previous article, The observer is the observed only when we observe ourself alone, a friend called Sivanarul wrote: ‘Only in things pertaining to phenomenal world, one can say there is a direct or indirect method that applies to everyone (For example, reaching from point A from point B). In the spiritual journey, there is no direct or indirect method that applies to everyone. The very usage of direct or indirect is simply a play of the ego that has assumed a spiritual identity and to satisfy its need for superiority, it must label its method as the “direct” method. (Jnanis and/or saints saying that, is very different, since they are promoting the way they attained the goal in this life. Also when they promote it, they are very careful to tailor the promotion based on the seeker)’. This article is my answer to these contentious ideas.

The observer is the observed only when we observe ourself alone

In a recent comment on one of my earlier articles, ‘Observation without the observer’ and ‘choiceless awareness’: Why the teachings of J. Krishnamurti are diametrically opposed to those of Sri Ramana, a friend called Zubin wrote:

I read a lot of Krishnamurti when younger, and I do agree that his approach may have been unnecessarily complicated.

Krishnamurti focused on self-exploration of one’s mind. If you are angry, dissect it to find out what is deeper than it, etc. In effect, you would be looking at all the little adjuncts of the ego to see each one as false.

But ultimately, Krishnamurti’s main theme was “The Observer is the Observed”, which he repeated frequently.

So, in that sense, there is no difference in Krishnamurti’s ultimate teaching and Ramana’s. When you do self-enquiry you are Self looking at Self. When you are looking at the feeling of I AM, the looker is also that same I AM feeling, or, in other words, the observer is the observed.

The following is my reply to him: