{"id":1335,"date":"2015-01-13T09:30:00","date_gmt":"2015-01-13T16:30:00","guid":{"rendered":"http:\/\/somatics.com\/wordpress\/somatology-the-ultimate-structure-of-all-senses-of-identity\/"},"modified":"2015-01-13T09:30:00","modified_gmt":"2015-01-13T16:30:00","slug":"somatology-the-ultimate-structure-of-all-senses-of-identity","status":"publish","type":"post","link":"https:\/\/www.somatics.com\/wordpress\/somatology-the-ultimate-structure-of-all-senses-of-identity\/","title":{"rendered":"SOMATOLOGY | The Ultimate Structure of All Senses of Identity"},"content":{"rendered":"
\nA T T E N T I O N:<\/span>
P S Y C H O A C T I V E<\/span><\/b><\/span><\/span>
\n______________________ <\/span><\/b><\/span><\/span>
\n
<\/span><\/span><\/div>\n
\n    INSTRUCTION IN THE SOMATIC ABILITY   
      TO DISSOLVE THE HIDDEN GRIP OF AFFLICTION     <\/b><\/span><\/span><\/span><\/div>\n
\n  OR THE COMPULSION TO BE ANYTHING, IN PARTICULAR   <\/b><\/span><\/span><\/span><\/div>\n
\n                                     — horse training —                                         
       — You’re the horse. | You’re the trainer. —       <\/span><\/span><\/span><\/b><\/span><\/span>
\nFinding Ourselves Out <\/span><\/span><\/span> <\/span><\/b><\/span><\/span><\/div>\n
\n<\/div>\n
\nFirst
\n thing:  I should know about what I’m talking about.  I’m an expert on
\nidentity formation, as I’ve been running and reforming this identity for
\n years.  One of these days, somebody’s going to find me out and we’ll
\nall end up in show-biz.<\/b><\/span><\/div>\n
\n<\/div>\n
\nIn
\n show-biz, to the degree that an actor\/ess is free within
\nhis\/her identity set and free to change, to that degree he or she can
\nplay different roles well. <\/span><\/div>\n
\n<\/div>\n
\n(This could be a clue.)<\/b><\/div>\n
\n<\/div>\n
\nNo one of us has a single identity — <\/b>and that doesn’t necessarily mean we all have Multiple Personality Disorder.  <\/b>It
\n means that our identity changes <\/i><\/b>(more or less), from moment to moment,
\nand in the circumstances of the moment, as we resonate with our circumstances.<\/div>\n
\n<\/div>\n
\nThe
\n one thing that persists in some way is
\nthe vague idea of “self” — the one to whom this identity purportedly
\nbelongs.  People rarely talk about that one!  (It’s our ‘sacred cow’
\nself — the one “outside it all” and viewing it all, the one who
\nostensibly never becomes hamburger, supra-Kosmic or otherwise.)<\/div>\n
\n<\/div>\n
\nThe expression of self changes, but the owner of it seems somehow the same: the secret identity.  The Continuity of Memory.<\/div>\n
\n<\/div>\n
\nBut behaviors, and the provisional identity of the moment, fluctuate.  Which one is the “real” identity?  Ha-HAH!!!!<\/b><\/div>\n
\n~~~~~~~~~~~~~~~~~~~~~~~~~

\nand now, a very important disclaimer:<\/span><\/b><\/div>\n
\nThat doesn’t <\/b>mean that we’re the
\npolitical flip-flopper<\/div>\n
\nwho flips and who flops with every passing wind<\/div>\n
\nwhose words are as passing wind<\/div>\n
\nand whose meaning has no reliable connection to a functional outcome<\/div>\n
\nwhose integrity has big gaps, or lots of little gaps<\/div>\n
\nwhose principles are weak<\/div>\n
\nwhose equilibrium is easily upset<\/div>\n
\nwho takes an unstable stand<\/div>\n
\nthe dependent <\/div>\n
\nwho has too little active capacity to bring order, <\/div>\n
\nwho is not yet educated enough<\/div>\n
\nto create forms with integrity,<\/div>\n
\nwho has too little capacity to reverse the course of entropy <\/div>\n
\nin his environment and himself
\nwho uses the word, “fight”, instead of “create” <\/div>\n
\n<\/div>\n
\nthe secret nature of a mediocre nincompoop <\/p>\n
\nin a position of responsibility beyond him<\/div>\n
\n
\nwhose primary interest is<\/div>\n<\/blockquote>\n
\n
\n
\nto get rich and avoid getting into trouble<\/div>\n<\/blockquote>\n<\/blockquote>\n
\n
\n

\nto avoid any kind of crisis, lest he flub his response<\/p><\/blockquote>\n<\/blockquote>\n<\/blockquote>\n

\n

\nhe, in a position of visibility, <\/p><\/blockquote>\n<\/blockquote>\n

\nwho fears to look like an incompetent<\/p>\n

— or worse — have to face consequences.<\/p><\/blockquote>\n

\nMaybe it’s what makes him a schlimazl<\/i>
\nfor whom nothing good ever seems to happen
\nsince he can’t marshal all the forces needed
\nto make it happen. <\/p>\n

or makes him a shlemiele<\/i>
\n(closely related to a no-account fool)
\nnot good at much of anything,
\nfallen back into being a good-for-nothing freeloader,<\/p>\n

an imbiber by days
\nand something of a hapless dimwit at twilight
\nwalking into lampposts<\/div>\n

\nor, alas, maybe he’s just a poor putz <\/i>—
\na person who’s a total loss
\nuneducated
\nunperceptive
\nincomprehending
\nwrong and insistent.<\/div>\n
\n<\/div>\n
\nMaybe he’s a shmoygeh<\/i>,
\nor its sillier version, shmegeggie<\/i> <\/div>\n
\nwhatever that is<\/div>\n
\n<\/div>\n
\na slob
\na nudnick <\/i>(Pest!) <\/div>\n
\nor a no-goodnick in our eyes<\/p>\n
\nbut look!<\/div>\n
\nHe has a nice suit!<\/div>\n<\/div>\n
\n<\/div>\n
\n
\n
\nNO! <\/b><\/span>This is a smart person!<\/div>\n
\na wonderful person!<\/div>\n
\nHe cleans up after himself.<\/div>\n
\nHe picks up his clothes.<\/div>\n
\nHe can read.
\nHe’s nice.<\/div>\n
\n<\/div>\n
\nHe’s also a clever person, having learned a thing or two.<\/div>\n
\nHe knows the difference between<\/div>\n
\n“flip” and “flop”<\/p>\n

\nknows when it’s OK to be flip
\nand knows when his flippancy has flopped.<\/p>\n

Oh, most unflappable one,
\nI see you keep your equilibrium pretty well —<\/p>\n

— most of the time.<\/p>\n

You are intelligently mindful of how we are unavoidably
\naffected by each other
\nand inextricably interconnected,
\nwith everything unified in the present moment,
\nnot as an idea or ideal, but as a perception
\nof how things actually are,<\/p>\n

feeling and observing how we are affected by this moment
\nin a resonant and moving equilibrium
\ncontinuous in moment to moment experience
\nparticipating and yet mystified,
\nfaithful in nothing in this life made of change,
\nin which the currents of our own existence
\ncarry murky, turbulent memories that shape and color our times.<\/p>\n

You sound like a wise man (or woman).<\/p>\n

How did that happen?<\/p>\n

\n~~~~~~~~~~<\/div>\n<\/blockquote>\n<\/blockquote>\n

\n
\nSo, when I speak of
\nidentity, I’m not speaking of socialization or role.  I’m speaking of
\nsomething much more fundamental, something that explains human behavior,
\n how we get stuck in behavior, and how we may deliberately grow or evolve through an “unhooking” or “unlocking” process.<\/div>\n
\n<\/div>\n
\nTo the point:<\/p>\n

Four steps are involved in identity formation:<\/b><\/span><\/div>\n

    \n
  1. experience: the emergence of the “present” from the unknown: self,
    \nothers and things, the momentary and total condition of “now” | Without
    \nthe gathering and coalescing of attention and aggregations of memory,
    \nexperience is void, without meaning, without significance, without
    \nobject, just movements of the unknown<\/li>\n
  2. memory : persistence of experience, the experience of “now”
    \n(immediate memory), meaning, recognizable events, holding on to
    \nexperience and experiences, having experience “be in your face”<\/li>\n
  3. identification: choosing to stick with a certain experience at any
    \nmoment : assigning importance, assuming memory (persistence) is reality :
    \n taking remembered experiences of self as<\/u> self and our perception of other things as “the way they really<\/u> are.” (The Myth of Actuality = “The Myth of the Given”)<\/li>\n
  4. perpetuation:  intending, inviting, seeking to make more, or
    \nrefusing, seeking to make less, all motivation, all “go”, all “stop”,
    \nall spin, all involvement with, all imagining<\/li>\n<\/ol>\n
    \nThe four Stages of Things Becoming a Priority.  Obviously, I have to define my terms, so here goes.<\/div>\n
    \n<\/div>\n
    \nEMERGING <\/b>EXPERIENCE: ” BEING”, BECOMING
    (“the One” multiplied by becoming “the Many”)<\/b><\/div>\n
    \nAt every moment, we have a sense of “how things are”.  It’s our most obvious sense of the plain-old present.<\/div>\n
    \n<\/div>\n
    \nIt
    \n consists of our experience of our situation and our sense of
    \nourselves.  Most of this sense of experience is submerged in subconsciousness.  But we
    \n experience it every time we meet a new person and visit a new place. 
    \nIt’s our first impression — which fades with familiarity, into the
    \nbackground.<\/div>\n
    \n<\/div>\n
    \nThis first impression, or sense of the moment, is, at first, of “unknown<\/i>”
    \n (yes, I wrote that rightly).  Our first impression is of “unknown”. 
    \nGradually, with enough time and enough exposure, “unknown” fades-in into
    \n “something known” — a memory is formed. Until a sufficiently vivid
    \nmemory is formed, no experience is being had.<\/div>\n
    \n<\/div>\n
    \nThe motions of experience inscribe upon memory an ongoing trail, movements of attention from one thing to another. <\/div>\n
    \n<\/div>\n
    \nMEMORY : THE BASIS OF THE MOVEMENT BETWEEN HARMONY AND DIS-HARMONY <\/b><\/div>\n
    \nWe resort to memory as a proxy for (approximation of)
    \nactual experience, so we can more easily focus on experiences that have
    \nthat pattern, and look for what’s changing, moving, happening. It’s beginning from a presumed base of knowledge.<\/div>\n
    \n<\/div>\n
    \n As we get familiar with anything, we form a memory of it.  That memory constitutes our knowing of “how things are”.<\/div>\n
    \n<\/div>\n
    \nThen,<\/p>\n

    the experience of the moment is seen always in terms of existing
    \nmemories, which grow in a moving, changing pattern.  The growing edge of
    \n memory
    \n is experiencing what is emerging out of the unknown, clothing it in
    \nimagination so it may seem known, then forming memories and bridging
    \nthem with other memories.  Impressions form over
    \ntime about the “realities” of life, colored by memories brought to life
    \nby imagination, imagination informed by memory and going beyond.<\/p><\/div>\n

    \n<\/div>\n
    \nWe<\/p>\n

    form our memories from our experiences of the moving moment of life,
    \nthe changing harmonics of life.  All sensory impressions that go into
    \nmemory refer
    \n to movements and harmonics of life, memories of persons, places and
    \nthings.  Our memories of “the movements and harmonics of life” flavor or
    \n dress up all
    \nof our sense-impressions of the moment.<\/p><\/div>\n

    \n<\/div>\n
    \nA memory of
    \n“a movement and a felt harmonic” gets called up every time we recall something and every
    \ntime we put ourselves in a situation to experience anything familiar. Memory creates expectation.<\/div>\n
    \n<\/div>\n
    \nA way of finding the force of a memory is to notice how much it matters to you.<\/div>\n
    \n<\/div>\n
    \n<\/div>\n
    \nASSUMING MEMORIES are REALITY, TRUTH or SELF<\/b><\/div>\n
    \nWe give our memories the status of “truth”, and memories of our own state the status of “self”.<\/div>\n
    \n<\/div>\n
    \nTo
    \n the degree that something feels, “in your face”, that’s the degree that
    \n you take it for truth, for reality, or as self.  That’s how solidly set
    \n your \/ my attention is in memory, how solidly fixated, how ingrained, <\/b>how entranced.  That’s how much experience has “got us” by the ….. (ooch!) .<\/b><\/div>\n
    \n
    <\/b>\n<\/div>\n
    \nPERPETUATING and\/or REFUSING THE EXPERIENCES WE REMEMBER<\/b><\/div>\n
    \nPersistence
    \n and resistance (or intending and refusing) are two forms of the same thing:  one is “wanting to
    \nmake it more” and the other is “wanting to make it less”; the difference,
    \nonly one of direction; both are “wanting”.<\/div>\n
    \n<\/div>\n
    \nWhen someone “knows”
    \nsomething, they want (to some degree — strongly or mildly) either to
    \nreinforce\/assert their knowledge or to minimize\/deny it.  They want to
    \nrely upon it or they want to forbid it.  Either way, they want to do
    \nthat for themselves, for their own sake<\/u>.<\/div>\n
    \n<\/div>\n
    \nBy those acts, they form an attitude<\/u>, a key part of the ability of identity to express itself, a felt memory.<\/div>\n
    \n<\/div>\n
    \nOnce
    \n a person has an attitude, they want to impose it upon the world.  (Even
    \n the idea of “not wanting to impose it on the world” is an attitude.)<\/div>\n
    \n<\/div>\n
    \n <\/b><\/div>\n
    \n <\/b>That’s
    \n the activity of identity, of self-propagation, the genetic imperative
    \nthat distinguishes itself from others on the basis of memories.<\/div>\n
    \n<\/div>\n
    \nA case in point:  Take, for an example, ten year old Jimmy.<\/div>\n

    \nexperience<\/b>
    \nJimmy has never been to a baseball game.<\/p>\n

    His father comes home with tickets to see the Cardinals.<\/p>\n

    They go on a Saturday.<\/p>\n

    At the ballpark, Jimmy takes it all in, eyes open wide.<\/p>\n

    Dizzy Dean is pitching.<\/p>\n

    He winds up.  There’s the pitch.<\/p>\n

    Foul ball.  Into the stands.<\/p>\n

    Jimmy catches the ball.
    \n
    memories<\/b>
    \nNow, Jimmy has a story to tell the guys in the neighborhood.<\/p>\n

    What does that do for his social status?<\/p>\n

    Jimmy likes the attention.  He brings the ball to school, he tells the story at Sunday School, around …
    <\/b>
    \nThe more Jimmy tells the story,
    \nthe more he reinforces the memory of it
    \nand his place in it.<\/p>\n

    assuming<\/b> memories are truth, reality, or self<\/b>
    \nJimmy takes credit for catching the foul ball,
    \nlays claim to special status, reason for pride.
    \ncasts himself into a self-image that he takes for himself
    \nand shows around.<\/p>\n

    \nperpetuating what we remember as extended forms of “self”<\/b>
    \nSoon, Jimmy is a fan.<\/p>\n

    He’s read up on Dizzy Dean, knows his statistics,
    \nroots for the Cardinals,
    \nfeels the glory when they win
    \nfeels the humiliation when they lose.<\/p>\n

    He’s even gotten into a couple of fights over it.
    \nHe can’t help himself.
    \nBut then, he’s only ten.<\/p>\n

    \nThat was a long, long time ago.
    \nNow, Jimmy’s a Republican.<\/p><\/blockquote>\n

    \n<\/div>\n
    \nanother case-in-point:<\/div>\n
    \nGeorge enlists in the army.
    \nGoes to war. It’s his patriotic duty.<\/div>\n

    \nHe’s sent to the front.  Wounded.
    \nNow he has a limp.  And a medal.<\/p>\n

    He’s honorably discharged and sent home. He gets special recognition, special privileges. (This was an earlier time.)<\/p>\n

    He’s sent to an innovative form of therapy that promises he can walk, again.  In fact, he’ll lose the limp.<\/p>\n

    But
    \n now, George doesn’t know “who he’d be” without his war wound.  He’d
    \nseem ordinary.  He also can’t imagine walking normally, again.  He’s
    \nforgotton his “pre-army” state.  His wound and his status as a wounded
    \nwar vet, based in memory and the seeming permanence of his wound, have
    \nmade him into something else.<\/p>\n

    The therapy doesn’t work.<\/p>\n

    He gets into politics.  Eventually, he runs for political office.<\/p>\n

    Now,
    \n he gets some mileage out of being a wounded war vet.  His wound is his
    \nbadge of courage.  He cherishes the identity of “War Vet”, keeps it
    \nlow-key on the campaign trail.  He imagines that it is some of the basis
    \n of the respect with which people treat him, that it’s a “trump card”: 
    \nOn certain topics, no one dares challenge his position.<\/p>\n

    And, of course, years later, he’s a Republican. <\/p><\/blockquote>\n

    \nAn
    \n identity is a standpoint with general ways of operating based on
    \nmemories of experience, a standpoint that wants to reinforce (or
    \nperpetuate) its way of operating in the world.<\/div>\n
    \n<\/div>\n
    \nEverything
    \n we know, we want to continue to be “right knowledge”.  That’s why
    \npeople dislike “being wrong” and why “being made wrong” is such a
    \npolitically incorrect social impropriety.  It’s about what “wanting to be
    \nright” means — not<\/u> <\/b>having<\/u> to<\/u> change<\/u> (<\/b>to change is work!)<\/i>.<\/div>\n
    \n<\/div>\n
    \nSo,
    \n first we experience something.  And then, as we experience it, we
    \nremember it.  Then, we assume that memory represents and actually says
    \nsomething reliable about either oneself or something or someone other. 
    \nWe carry all the accumulated memory patterns that form out of the
    \ninteraction of the world with our memoried self.  We act as if life
    \nexists in terms of those memory patterns — and so act accordingly —
    \neither to perpetuate and reinforce or to refuse or counteract.<\/div>\n
    \n<\/div>\n
    \nThat
    \n explains how we form behavior patterns, how we get stuck in behavior
    \npatterns (egotism, arrogance, “anything goes” or cold-fish authoritarianism), and also how we
    \nlearn to grow and evolve.  It’s a spooky business.<\/div>\n
    \n<\/div>\n
    \nJust
    \n as we form innumerable memories from moment to moment, we form
    \ninnumerable identities for each moment — and hopefully they’re all well
    \n interconnected, so we don’t get trapped in one (dissociated identity state). <\/div>\n
    \n<\/div>\n
    \nThe tricky thing about all this is how to avoid getting stuck in the sheer mass and momentum of accumulated memories.<\/div>\n
    \n<\/div>\n
    \nOne
    \n answer is, to reverse the process.  What would happen for Jimmy if he
    \nimagined himself going back up the chain of identity formation?<\/div>\n
    \n<\/div>\n
    \nI present The Gold <\/b><\/span><\/span>Key Release<\/span><\/span> ( <\/b>which a New Age <\/span><\/span>Flower Child<\/span><\/span><\/i> <\/span>might call, “The Somatic Crystal Decrystallization Process<\/b><\/span>“, a soul brother:<\/span><\/b> “Da Big, Divine Kosmic Kiss”<\/b> (mmmWAH!<\/b>)<\/span><\/span> or, an academic professor, rather stuffily, “A Somatic Faculty<\/span>“<\/b>) — viz:<\/div>\n
    \n<\/div>\n
    \n(NOTE<\/span>:  vizier = one who writes, “viz”. 
    \n“Vizier” is Arabic for “wise guy<\/i>“.)<\/div>\n
    \n

    \n“Somatic Awakening” is not an “awakening to” something. It’s an awakening as<\/u> something and then an awakening from<\/u> it. <\/span><\/b> <\/p><\/blockquote>\n<\/blockquote>\n

    \n

    \nIt’s “awakening as” what one most ordinarily IS, <\/span><\/b><\/p><\/blockquote>\n<\/blockquote>\n

    \n

    \nscanning and observing it with attentiveness,<\/span><\/b> <\/p><\/blockquote>\n<\/blockquote>\n

    \n

    \nfeeling it, inhabiting it,<\/span><\/b> <\/p><\/blockquote>\n<\/blockquote>\n

    \n

    \nenfolding it,<\/span><\/span><\/b> <\/p><\/blockquote>\n<\/blockquote>\n

    \n

    \nassessing its “charge”: how one feels implicated (entangled)<\/span><\/span><\/b> <\/p><\/blockquote>\n<\/blockquote>\n

    \n

    \nin the force of memory,<\/span><\/span><\/b> <\/p><\/blockquote>\n<\/blockquote>\n

    \n

    \ndetecting the imagination of memory,<\/span><\/span><\/b> <\/p><\/blockquote>\n<\/blockquote>\n

    \n

    \nthen awakening from imagining,
    releasing the sense of “something there”, feeling it dissolve <\/span>into the formless field of attention, as no-self, original self, more familiar than breathing<\/span><\/b><\/p><\/blockquote>\n<\/blockquote>\n

    \n

    \nThere. That. Which is Here.<\/span><\/b><\/p><\/blockquote>\n<\/div>\n

    \n

    \nIt’s going backward through
    the stages of priority (“that which came before”)
    “upstream” of the creative process,
    to
    \n awaken,  undefined, as self-source — the Natural State, the awakening of which feels like A Big, Divine Kosmic Kiss, which we may symbolize
    \nby the word, <\/span><\/b><\/p><\/blockquote>\n<\/blockquote>\n

    <\/p>\n

    \n
    \n

    \n“mmmmWAH!!!” <\/b><\/span><\/p><\/blockquote>\n<\/blockquote>\n<\/div>\n

    <\/p>\n

    \n

    \nwhich is also what it feels like, as we dissolve into the undefined Condition.<\/span><\/p><\/blockquote>\n<\/blockquote>\n

    \n<\/div>\n
    \nSee? No?  You will.<\/div>\n
    \n<\/div>\n
      \n
    1. He feels his position, attitude, standpoint, or whatever he is stuck
      \n with or is perpetuating — his knowledge, his chosen identity, his
      \nrefuge in the immunity of “rightness”.  <\/p>\n

      Whatever it is, it’s a sensation,
      \nfelt bodily, with a location, size, shape, and intensity in the overall
      \nbody-sense (kinesthetic body, subtle body, etheric body, dream body — whatever the name). 
      \nFeel each term.  Pretty similar, huh?<\/p>\n

      It may occur to him that he
      \n may have “bought in to something” — assigning the status of “reality”
      \nto his memory-shaped-colored perspective in the world: “the truth” or
      \n“The Truth”,  “oneself” or “the Self”.  <\/p>\n

      It may occur to him that, that
      \nhe does not “have” it, but that it “has” him — that he lives “inside” it
      \n and is subject to its limitations, which he takes as Reality and not a product of his way of remembering and seeing things — his perspective.  To him, it’s solid, real, and consequential. The mood
      \nis, “This is real.<\/u>” or “This matters” (to a greater or lesser
      \ndegree– but note: If something makes a difference to you, you’ve bought
      \n into it and it has you.)<\/p>\n<\/li>\n

    2. He feels how much of this sense of “solid truth” or “things
      \nmattering with consequences” feels like memory and how much of memory
      \nfeels like imagination.  It’s a “feel” thing, not an “answer” that he
      \ncomes up with. He traces the feeling from the sense of solid truth to
      \nmemory to imagination.<\/p>\n

      He imagines, moment to moment, that a scenario — of which he is a part — is developing and he has expectations — informed, in part, by
      \nmemory, and his perceptions are shaped and biased by memory.<\/li>\n

    3. Remembering is re-imagining something into our experience. The
      \nseeming persistence, the solidity or reality of anything you can put
      \nyour attention upon is memory.  Memory fades unless refreshed by
      \nimagining.  The denser the memory, the more persistent it is. <\/p>\n

      The way we do it:<\/b><\/u>
      We put attention on the feeling of having some experience.  <\/p>\n

      We sense the feeling of experience without words,
      as a sensation someplace within us
      We feel its size, shape, intensity.<\/p>\n

      We pump up our ability to sense our somatic state
      with “attention maneuvers”.<\/p>\n

      We sense how much (not “what”) intention we have toward it
      We notice how steadying attention solidifies intention.<\/p>\n

      We feel the whole package as a single, contained force:
      the thing we are experiencing
      and our intention toward it made solid by attention.
      How intention*attention = memory.<\/p>\n

      Now, we feel how much it matters
      in order to bring ourselves into the picture
      and acknowledge how much we are involved.
      How much it matters has to do with our relation to the world.
      Observe it, when you get around to doing a Gold Key Release.<\/p>\n

      We may then own the intensity of the memory
      even if we don’t know or understand when the memory is
      and we may sift that intensity
      to find the feeling of imagining.<\/p>\n

      We
      \n feel how much it feels like “solid reality”, how much feels like
      \nmemory, and how much of the memory feels a bit like imagining (or as we
      \nlike to say, “daydreaming” or “being entranced”).  <\/p>\n

      We feel
      \n“remembering” and “imagining” and alternate between them until we can
      \nzero in on each equally steadily and equally easily, and so can balance
      \nthem.  What makes it easier to alternate more to one side than the other
      \n is that we are more entranced by it.  These words make sense with
      \nexperience, but perhaps not before.  Save yourself the brain-fog;
      \ninstead of “trying to figure it out”, just do it (at least once).<\/p>\n

      If you
      \n have trouble with this step, deliberately remember something.  Feel
      \nwhat remembering feels like.  Then imagine something.  Feel what
      \nimagining feels like.<\/p>\n

      Now apply those distinctions to your sense of “solid truth”.<\/li>\n

    4. Feel the dissolution of his “fix” (or fixation) — the thing he has
      \nbeen perpetuating — as his discovery or sense of “how much of it is
      \nimagination” is “the little valve” through which the “air” that has
      \ninflated his sense of “solid truth” (and ego) escapes.  Simpler if he
      \njust does Step 3. (Imagination is easier to let go than “solid truth”.)<\/p>\n<\/li>\n
    5. He takes a breath, <\/b>lets go of the imagining, and falls toward (or into) his identity-less,
      \nnatural state, at least for the moment. (Don’t do this while driving or
      \ntry to understand this by reading it.  Do the procedure. Do it well at
      \nleast once.)<\/li>\n
    6. He checks the remaining intensity of the feeling.  If anything is left, he starts at Step 1.<\/li>\n<\/ol>\n
      \nQUESTION:<\/u>  Would<\/u> he<\/u> quit<\/u> being<\/u> a<\/u> Republican<\/u>?<\/b><\/div>\n
      \n<\/div>\n
      \nI ask you.<\/div>\n
      \n
      \nFrom here, we go to the first “magical” process for decrystallizing crystallized identity patterns:<\/p>\n
      \n<\/p>\n
      \n
      \nThe Gold Key Release<\/a>
      CLICK FOR INSTRUCTION<\/span><\/b><\/span><\/div>\n
      \n\"http:\/\/lawrencegoldsomatics.blogspot.com\/2013\/03\/somatology-gold-key-release-for.html\"<\/a><\/span><\/div>\n
      \nCONTACT: <\/a><\/span> <\/div>\n
      \n<\/div>\n
      \ncopyright 2017 Lawrence Gold<\/div>\n<\/div>\n
      \n
      \n