SS

 What you’ve written is essentially a compact form of non-dual self-inquiry instruction—very close in spirit to Ramana Maharshi and later Advaita teachers.

I’ll respond in a way that stays grounded while still engaging it seriously.

What this practice is pointing to

The key move in your description is:

• shifting attention from thought content → to that which is aware of thought

So instead of:

• “I am thinking”

it becomes:

• “thinking is appearing”
• “awareness is present”

This creates a kind of de-identification with mental activity.

A careful clarification (important)

When you say:

“Awareness is what you are”

this is a philosophical claim, not something that can be confirmed in the same way as an external fact.

What can be directly verified in experience is:

• thoughts appear and disappear
• sensations appear and disappear
• emotions appear and disappear
• there is a continuity of knowing these appearances

Whether that continuity is:

• “awareness itself”
• or a function of cognitive processes in the brain

…depends on the framework you’re using (Advaita vs neuroscience vs phenomenology).

The practical effect (what tends to actually happen)

When people do this consistently, a few stable shifts often show up:

• less automatic identification with thoughts (“this is just a thought”)
• reduced reactivity
• more pause between stimulus and response
• a sense of openness or spaciousness around experience

But importantly:

• thoughts don’t stop
• personality doesn’t vanish
• decision-making still happens

It’s more like changing relationship to experience than exiting experience.

One subtle point people miss

“Be aware of being aware” can easily turn into:

• a mental loop trying to locate awareness as an object

But in direct practice, what is usually intended is simpler:

• noticing that experience is already present
• without trying to turn awareness into something you can “grasp”

So if it feels like strain or searching, it’s often a sign the mind has turned it into an object again.

A grounded way to hold your instruction

If I translate your paragraph into something very simple and practical:

• Notice what is present
• Notice that it is already known
• Don’t add a story about it
• Rest in the fact of experiencing itself

Where this sits philosophically

Your framing aligns most closely with:

• Advaita Vedanta (non-dual awareness)
• certain Zen approaches (“just seeing”)
• modern mindfulness when it becomes non-dual in emphasis

And it contrasts with:

• psychological models where “self” is an emergent cognitive construct
• materialist accounts where awareness is a brain function

If you want, I can also show:

•  how to distinguish stable “awareness practice” from subtle mental effort
• or  how this compares to mindfulness meditation step-by-step
• or  where traditions say people commonly get stuck in this inquiry