Let your center of awareness fall from your eyes and head down into your heart and lower.
There is a whole new world available that is not perceivable when you are thinking or day dreaming.
If you start pinching yourself and massaging your thighs and buttocks muscles while lying in bed in the morning, the center of your awareness will sink even deeper.
At this point, look at your body from within with eyes closed. Feel it. Feel the pinching and massage "Look" at it with your mind's eye.
Now look at it wondering, "Am I this body? If I am the body, am I also something else?
If you do this long enough you will come to the understanding first, that you are not your body, but YOU are an awareness of that body. The body is not you because you identify more with the awareness. Then you can proclaim you are partially, your awareness of your body.
From here you cannot go further unless you are lucky enough to become aware of the Subtle Body energies that permeate your awareness when you are open to them.
Often it takes some act to awaken awareness of these energies, such as Shaktipat of experiencing deep love, or else the transmission of energies from a teacher who allows you access to them in their presence, which later becomes permanent.
At this point though, you can again wonder, "Am I these energies, this Kundalini, this bliss, or am I merely awareness of them?"
Again you will see that though these energies are specifically related to your body/mind and sense of presence, they are still being witnessed, observed, looked at.
At this point, meditation can deepen and you can go into a state like sleep where you are aware of nothing, not even awareness itself. This may be called the Causal Body, or given no name at all, but just a term that describes an experience that comes and goes.
Then you can understand "Sometimes I am aware of "the" body; sometimes I am aware of energies and bliss; sometimes I am aware that I am aware, and sometimes I am aware that I Am now not aware, or I was not aware for a period of time."
Nisargadatta calls this awareness "knowledge," and says "What you really are is not the knowledge or the absence of knowledge, but you are the principle that knows both." In other words, you are the functioning of knowingness and non-knowingness which is beyond the world, beyond phenomenality, and as such, entirely non-human. You are a principle, a functioning, not the perceived story of body/mind/subtle body/causal body. This is all a story, an interpretation, which is not real, because it does not have its own intrinsic nature, and is merely perceived and is temporary, while what you are is beyond that temporary phenomenal world.
YET, you also realize at some point that all of that temporary world of the known, the body, subtle body, causal body, bliss, mind, thoughts, emotions, etc., are ALSO YOU, because without YOU as the principle of knowing, none of it would exist for YOU, who is beyond all these phenomena.
I will stop at this point and not go further into a discussion of Turiya and the Absolute becuase the discussion becomes more difficult to follow. It is here we find an essential difference between the Advaita of Nisargadatta and of Ramana Maharshi regarding the primacy of the I-sense. For Ramana everything is I; for Nisargadatta, nothing is I and posits your primary nature as that which cannot be known. For Ramana, this would be considered a mistake and nothing exists beyond the I-I feeling, the ultimate knower and source, and the human feeling of I Am.
Ramana would say that Nisargadatta added the unnecessary concept of an unknowable subject, Witness or Absolute to what is experienced. For Ramana, if something is unknowable, it does not exist, for all that exists is Satchitananda--existence/knowledge and bliss.
However, if you have made it this deep into self awareness and self-analysis, you have gone entirely beyond the world most people dwell in, and beyond that mind state of chaos, fear, instability, and doubt.