[10] There can, therefore, be no question of putting thinking and feeling on a level as objects of observation. And the same could easily be shown of other activities of the human spirit. Unlike thinking, they must be classed with other observed objects or events. The peculiar nature of thinking lies just in this, that it is an activity which is directed solely upon the observed object and not on the thinking personality. This is apparent even from the way in which we express our thoughts about an object, as distinct from our feelings or acts of will. When I see an object and recognize it as a table, I do not as a rule say, "I am thinking of a table," but, "this is a table." On the other hand, I do say, "I am pleased with the table." In the former case, I am not at all interested in stating that I have entered into a relation with the table; whereas in the latter case, it is just this relation that matters. In saying, "I am thinking of a table," I already enter the exceptional state characterized above, in which something that is always contained -- though not as an observed object -- within our spiritual activity, is itself made into an object of observation.

[11] This is just the peculiar nature of thinking, that the thinker forgets his thinking while actually engaged in it. What occupies his attention is not his thinking, but the object of his thinking, which he is observing.

[12] The first observation which we make about thinking is therefore this: that it is the unobserved element in our ordinary mental and spiritual life.

[13] The reason why we do not observe the thinking that goes on in our ordinary life is none other than this, that it is due to our own activity. Whatever I do not myself produce, appears in my field of observation as an object; I find myself confronted by it as something that has come about independently of me. It comes to meet me. I must accept it as something that precedes my thinking process, as a premise. While I am reflecting upon the object, I am occupied (absorbed) with it, my attention is focused upon it. To be thus occupied (absorbed) is precisely to contemplate by thinking. I attend, not to my activity, but to the object of this activity. In other words, while I am thinking I pay no heed to my thinking, which is of my own making, but only to the object of my thinking, which is not of my making.