Personal Development | The Gold Key Release | hereness@somatics.com Lawrence Gold

The Gold Key Release 2015 12 29
http://lawrencegoldsomatics.blogspot.com/2013/03/somatology-gold-key-release-for.html
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The Gold Key Release is a procedure to dissolve the binding effects of experience. “Binding effects” means you feel stuck-with or stuck-in some situation.

The key to release is to recover awareness and control of how we have, by our own conditioning, gotten set up to get stuck.

The Gold Key Release has numerous applications:
getting unstuck from situations
dissolving trauma
creating enough freedom to go through a turning point in life

Learning The Gold Key Release is the first step to learning procedures that give rise to larger creative abilities, freedom from chronic stuckness resulting from trauma or wrong-learning, and self-authenticating wisdom.

#Personal Development
#The Gold Key Release

The Gold Key Release 2015 12 29

Intelligent Self-Empowerment
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Trauma Dissolution Procedure

This powerful procedure is powerful because it uses the four basic faculties of intelligence -- attention, intention, memory, and imagination -- in so thoroughgoing a way.

It is not an analytical procedure, nor does it require a distinct memory or a "right answer" to surface at each step. The mere reading (or statement) of the words of instruction to oneself, at each step, calls up whatever feeling (not mental meaning) resides in subconscious memory (as in a Rorschach test); filling-out the content with each of the four faculties of intelligence in the combinations given surfaces the material and provokes conscious integration and some measure of release. You are likely to remember all kinds of buried things, but that is not a requirement for effectiveness, only a secondary sign that the procedure is working.

Specifically refrain from filtering for "correctness"; take what comes (or the absence of anything coming up) and move to the next step, even if it seems wrong. This guideline applies particularly to the three-part steps, which defy the conceptual mind. Do not cut corners; be deliberate.

You may find it difficult, at some point, to keep your mind on the instructions. This difficulty is a sign of the intended dissolution caused by this procedure.

Use of The Gold Key Release, where indicated, cleans things up, further.

My experience is that more-or-less intense "burn-off" in the day or days that follow is likely, as untouched content surfaces, keenly felt, in the context of release that the procedure sets up.

No assessment of its value is valid without having gone through the procedure, at least once.

DEFINITIONS:

  • cringing: shrinking into oneself, withdrawal, avoidance
  • incapacitation: "losing your head", immobilization, losing your capacities
  • relief: a feeling of having come back to life
  • wholesomeness: feeling whole, well-being, having all ones capacities

STEPS

  1. Set-Up (Spell-Breaker form): Cringing
  2. Set-Up (Spell-Breaker form): Incapacitation
  3. Set-Up (Spell-Breaker form): Trauma Incident/Person
  4. The Gold Key Release on Resultant Feeling
  5. Set-Up (Spell-Maker form): Relief
  6. Set-Up (Spell-Maker form): Wholesomeness
  7. Set-Up (Spell-Maker form): Trauma Incident/Person
  8. The Gold Key Release on Resultant Feeling
  9. Polishing Alternations

1. Cringing

  1. Cringing, attended to
  2. Cringing, remembered
  3. Remembering cringing, attended to
  4. Attending to cringing, remembered
  5. Cringing, remembered
  6. Cringing, intended
  7. Intending cringing, remembered
  8. Remembering cringing, intended
  9. Cringing, intended
  10. Cringing, imagined
  11. Imagining cringing, intended
  12. Intending cringing, imagined
  13. Cringing, imagined
  14. Cringing, attended to
  15. Attending to cringing, imagined
  16. Imagining cringing, attended to
  17. Cringing, attended to
  18. Cringing, intended
  19. Intending cringing, attended to
  20. Attending to cringing, intended
  21. Intending cringing, attended to, intended
  22. Attending to cringing, intended, attended to
  23. Cringing, remembered
  24. Cringing, imagined
  25. Imagining cringing, remembered
  26. Remembering cringing, imagined
  27. Imagining cringing, remembered, imagined
  28. Remembering cringing, imagined, remembered

2.  Incapacitation

  1. Incapacitation, attended to
  2. Incapacitation, remembered
  3. Remembering Incapacitation, attended to
  4. Attending to Incapacitation, remembered
  5. Incapacitation, remembered
  6. Incapacitation, intended
  7. Intending Incapacitation, remembered
  8. Remembering Incapacitation, intended
  9. Incapacitation, intended
  10. Incapacitation, imagined
  11. Imagining Incapacitation, intended
  12. Intending Incapacitation, imagined
  13. Incapacitation, imagined
  14. Incapacitation, attended to
  15. Attending to Incapacitation, imagined
  16. Imagining Incapacitation, attended to
  17. Incapacitation, attended to
  18. Incapacitation, intended
  19. Intending Incapacitation, attended to
  20. Attending to Incapacitation, intended
  21. Intending Incapacitation, attended to, intended
  22. Attending to Incapacitation, intended, attended to
  23. Incapacitation, remembered
  24. Incapacitation, imagined
  25. Imagining Incapacitation, remembered
  26. Remembering Incapacitation, imagined
  27. Imagining Incapacitation, remembered, imagined
  28. Remembering Incapacitation, imagined, remembered

3. Trauma Incident/Person
(Replace "[ . . . ]", below, with your item.)

  1. [ . . . ], attended to
  2. [ . . . ], remembered
  3. Remembering [ . . . ], attended to
  4. Attending to [ . . . ], remembered
  5. [ . . . ], remembered
  6. [ . . . ], intended
  7. Intending [ . . . ], remembered
  8. Remembering [ . . . ], intended
  9. [ . . . ], intended
  10. [ . . . ], imagined
  11. Imagining [ . . . ], intended
  12. Intending [ . . . ], imagined
  13. [ . . . ], imagined
  14. [ . . . ], attended to
  15. Attending to [ . . . ], imagined
  16. Imagining [ . . . ], attended to
  17. [ . . . ], attended to
  18. [ . . . ], intended
  19. Intending [ . . . ], attended to
  20. Attending to [ . . . ], intended
  21. Intending [ . . . ], attended to, intended
  22. Attending to [ . . . ], intended, attended to
  23. [ . . . ], remembered
  24. [ . . . ], imagined
  25. Imagining [ . . . ], remembered
  26. Remembering [ . . . ], imagined
  27. Imagining [ . . . ], remembered, imagined
  28. Remembering [ . . . ], imagined, remembered

4. Run The Gold Key Release on the feeling left after 1-3, above.

5. Relief

  1. Attending to Relief
  2. Imagining Relief
  3. Imagining Attending to Relief
  4. Attending to Imagining Relief
  5. Imagining Relief
  6. Intending Relief
  7. Intending Imagining Relief
  8. Imagining Intending Relief
  9. Intending Relief
  10. Remembering Relief
  11. Remembering Intending Relief
  12. Intending Remembering Relief
  13. Remembering Relief
  14. Attending to Relief
  15. Attending to Remembering Relief
  16. Remembering Attending to Relief
  17. Attending to Relief
  18. Intending Relief
  19. Intending Attending to Relief
  20. Attending to Intending Relief
  21. Intending Attending to Intending Relief
  22. Attending to Intending Attending to Relief
  23. Imagining Relief
  24. Remembering Relief
  25. Remembering Imagining Relief
  26. Imagining Remembering Relief
  27. Remembering Imagining Remembering Relief
  28. Imagining Remembering Imagining Relief

6. Wholesomeness

  1. Attending to Wholesomeness
  2. Imagining Wholesomeness
  3. Imagining Attending to Wholesomeness
  4. Attending to Imagining Wholesomeness
  5. Imagining Wholesomeness
  6. Intending Wholesomeness
  7. Intending Imagining Wholesomeness
  8. Imagining Intending Wholesomeness
  9. Intending Wholesomeness
  10. Remembering Wholesomeness
  11. Remembering Intending Wholesomeness
  12. Intending Remembering Wholesomeness
  13. Remembering Wholesomeness
  14. Attending to Wholesomeness
  15. Attending to Remembering Wholesomeness
  16. Remembering Attending to Wholesomeness
  17. Attending to Wholesomeness
  18. Intending Wholesomeness
  19. Intending Attending to Wholesomeness
  20. Attending to Intending Wholesomeness
  21. Intending Attending to Intending Wholesomeness
  22. Attending to Intending Attending to Wholesomeness
  23. Imagining Wholesomeness
  24. Remembering Wholesomeness
  25. Remembering Imagining Wholesomeness
  26. Imagining Remembering Wholesomeness
  27. Remembering Imagining Remembering Wholesomeness
  28. Imagining Remembering Imagining Wholesomeness

7. Trauma Incident/Person Set-Up, Spell-Maker form
(Replace "[ . . . ]", below, with your item.)

You will find that the preceding steps have prepared you, in this step, to generate a wholesome experience of how the traumatic incident should or might have gone.
  1. Attending to [ . . . ]
  2. Imagining [ . . . ]
  3. Imagining Attending to [ . . . ]
  4. Attending to Imagining [ . . . ]
  5. Imagining [ . . . ]
  6. Intending [ . . . ]
  7. Intending Imagining [ . . . ]
  8. Imagining Intending [ . . . ]
  9. Intending [ . . . ]
  10. Remembering [ . . . ]
  11. Remembering Intending [ . . . ]
  12. Intending Remembering [ . . . ]
  13. Remembering [ . . . ]
  14. Attending to [ . . . ]
  15. Attending to Remembering [ . . . ]
  16. Remembering Attending to [ . . . ]
  17. Attending to [ . . . ]
  18. Intending [ . . . ]
  19. Intending Attending to [ . . . ]
  20. Attending to Intending [ . . . ]
  21. Intending Attending to Intending [ . . . ]
  22. Attending to Intending Attending to [ . . . ]
  23. Imagining [ . . . ]
  24. Remembering [ . . . ]
  25. Remembering Imagining [ . . . ]
  26. Imagining Remembering [ . . . ]
  27. Remembering Imagining Remembering [ . . . ]
  28. Imagining Remembering Imagining [ . . . ]

8. Run The Gold Key Release on the feeling left after 5-7, above.

9. Polishing Alternations (optional, but try, once)

Refusing refusing [ . . . ]
Intending intending [ . . . ]
Refusing intending [ . . . ]
Intending refusing [ . . . ]

I advise a Gold Key Release as final clean-up.

COMMENTARY ON THE THEORY OF TRAUMA and THIS PROCEDURE

The theory of trauma advanced by Bessel van der Kolk in The Body Keeps the Score, holds that trauma entails the formation of memories that are stored in the right hemisphere of the brain without corresponding organization ordinarily provided by the left hemisphere. Thus, memories exist without context or the mental organization that would allow them to be remembered, processed, and intelligently integrated. They exist as dissociated fragments that influence life from a hidden place, occasionally surfacing in an elusive way.


What is missing, in that situation, is integrity among the four faculties of intelligence -- attention, intention, memory, and imagination (expectation). One or more are suppressed or incapacitated in the mood of the cringe response. In addition, the sense of healthy function has been lost in a kind of amnesia that corresponds to the sensory-motor amnesia (SMA) described by Thomas Hanna in his book, Somatics | ReAwakening the Mind's Control of Movement, Flexibility and Health; I have titled this condition, Attentional-Intentional Amnesia. This condition might be termed, "incapacitation".

This, this procedure covers the bases of transformation of trauma, from cringing and incapacitation to relief and wholesomeness.

What's left, at this point, is to test it, in yourself.





copyright 2015 Lawrence Gold
all rights reserved

4 Way Twist | The Cat Stretch Exercises, Lesson 4 Lawrence Gold

4 Way Twist | The Cat Stretch Exercises, Lesson 4

Clinical Somatic Education | a New Discipline in the Field of Health Care
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Open Letter to President Obama on The Affordable Care Act

Dear President Obama,

I recently wrote to raise the question, Why are my health insurance premiums under The Affordable Care Act nearly twice what they were, before the Act was passed?

A conversation with a representative of Blue Cross/Blue Shield answered that question (having to do with covering the previously uninsured and the ban on "pre-existing condition" exclusions, the added costs being passed along to the rest of us) -- and raised another issue.

Allowing how difficult it was to get that act passed under today's obstructionist Congress, it nonetheless appears that the Act didn't go far enough.

First:
It should be understood that the Act was not one of health care reform, but of health payment reform. Health care has not been reformed, and the relevant question is, Why is medicine so expensive?

Secondly:
We are not talking about HEALTH care reform, but of ILLNESS care reform.

Current medicine does scant little to care for health; it predominantly cares for those whose health has failed -- and its strength lies in care of acute illness, not of more costly chronic illness.

That's where the scope of the problem becomes evident.

As long as ILLNESS care remains the emphasis of our medical system, it remains sick.

It's more than choice of diet -- difficult enough to regulate or to self-regulate, enough among those intent on the matter.

It's also about quality of diet. In particular, current day agriculture may generate quantity, but has continued to degenerate in the area of quality (I'm talking about nutritional content, not cosmetic appearance). Petrochemical agriculture has failed to regenerate soil quality, and food quality shows it. It's common lore that food doesn't taste as good as it used to. The reason: it doesn't contain the nutritional value that it used to. Taste reveals chemical content; loss of taste reveals loss of nutritional content. Soils are depleted of the mineral content and, with the use of herbicides, even of healthy organic content. Herbicides kill the soil, and the loss of topsoil due to loss of the binding organic life of the soil is a well-acknowledged fact.

Current petrochemical agriculture is approaching nutritional bankruptcy.

A short jump of reasoning draws the link between agriculture and public health, between agriculture and health care costs.

The dominance of pharmaceutical medicine is another gigantic problem. Pharmaceuticals largely counter or hide the effects of declining health; it doesn't produce health or lead to health. It's, at best, a stop-gap measure. As long as pharmaceutical companies control the game, medical costs will likely continue to stay high or escalate, given the other factors. Consider: the root of the word, pharmaceutical, is the same as that of the word, "harm"; pharmaceuticals are poisons (consider side-effects and the meaning of anti-biotic -- "against life"). The dominance of pharmaceutical medicine largely answers the question, "Why is medical care so expensive?"

As long as The Dollar remains the primary measure of appropriateness (or excusability) of action, these problems may continue to worsen. Only if populations and their governments undergo a shift of values and of methodology are these problems likely to be corrected.

The Health Care System is grossly out of balance, which is to say, sick.

As I said, The Affordable Care Act didn't go far enough. Drive it home.

Something like President Kennedy's Council on Physical Fitness may be in order.

Evidently, the problems are far more massive than payment for health care. It may not be up to you to finish the job, but I think it is up to you to continue to work on it. That would be a legacy worth leaving.

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Deconstructing Self Righteousness, Discrimination, and ‘Make Wrong’



Intelligent Self-Empowerment





"Pursue the offender only to show him the way."
The Tao Teh Ching of Lao Tzu

corollary: He's got to want to be shown.
Lawrence Gold

To be sure, we all make mistakes -- that goes without needing to be said. I say it only to set the frame for this communication.

There are few things more offensive than a self-righteous person who's in the wrong -- except, maybe, a self-righteous person who's right!

This piece is about the underpinnings of self-righteousness -- its appearance, its hidden underpinnings, its embarrassing nature as a form of inadvertent self-sabotage, and the way out without selling out or losing.

THE GROUND OF SELF-RIGHTEOUSNESS
The self-righteous person is afraid of being attacked for being wrong or for failing. (S)he has been attacked by others and, to avoid such attack, (s)he is therefore very hard on her/himself in enforcing correct action. (S)he is equally hard on others. We call that "being hard on oneself and others," "Make-Wrong". It's punishment beyond suffering the consequences of being wrong; it's internalized first, externalized onto others, secondly.

"Make-Wrong" is the mood underlying the question, "What will the neighbors [others, fill-in-the-blank] think?" the fear-driven behavior of authoritarianism (which is different from being an authentic authority in that it derives its appearance of authority from the authorized communications of accepted authorities). It is the underpinning of abusive, compulsory idealisms and sometimes the hidden driver of highly-idealistic aspirations.

The odd thing about Make-Wrong is that the self-righteous person is harder on others if (s)he is efforting to avoid error than if (s)he makes the same error as others and knows it. If (s)he makes -- or has made -- the same error as another, (s)he is more likely to have some some compassion. We call that, "being understanding" or "being forgiving"; it's the basis of "skillful means". However, if (s)he has seemingly overcome the error in her/himself by self-suppression or forcible self-correction, (s)he is likely to be harder on others than if (s)he knows (s)he is prone to the same error.

So, the self-righteous person represses the thing in him/herself that (s)he forbids in others and forbids in others what (s)he represses in her/himself. It's a closed, self-reinforcing fear-and-anger feedback loop. Thus, the self-righteous person loathes admitting errors.

(S)he may also be deluded into thinking that (s)he is being hard on others for their own good -- and that is the mood of self-righteousness.

Self-suppression and forcible self-correction do not correct the tendency to make a habitual error or the tendency to castigate others for their errors. Self-suppression and forcible self-correction constitute gigantic blunders (errors) on the part of the self-righteous because those approaches load up a charge of "Make-Wrong".

This is not to say that finding things, "wrong", is wrong. Apart from the paradox, some things are wrong. If we're honest, "wrong" exists in the "worse" direction of the continuum of "better <==>worse". Some things have consequences that are not just wrong from a socially-constructed value system (subject to the dictum, "judge not") but directly affect quality of life. 

It's how we manage the "wrong" thing. That's where discrimination comes in.

RESCUING "DISCRIMINATION"
The first thing we have to do is rescue the word, "discrimination" from the incorrect meaning given by those who, thinking to be politically-correct, but being intellectually lazy -- or safely conformist -- use language badly. 

"Discrimination" exists in the same meaning-group as, "discernment", and "drawing distinctions". It's the ability to tell one thing from another by observing and contrasting their features.

Here are definitions of, "discrimination" from the Merriam-Webster Dictionary:

www.merriam-webster.com/dictionary/discriminationMerriam‑Webster2. : the quality or power of finely distinguishing. 3. a : the act, practice, or an instance of discriminating categorically rather than individually. b : prejudiced or prejudicial outlook, action, or treatment discrimination>
The way the "politically-correct" types mean it, "discrimination" means, "prejudice" -- and "prejudice" is gross, as opposed to fine, discrimination.

Gross discrimination involves having a memory triggered by some feature of an individual case and applying that memory to that individual case without troubling to determine whether that memory actually applies to that individual case -- like, "All Muslims are likely to be terrorists." Prejudice.

Fine discrimination is the reverse: having a memory triggered and carefully distinguishing to what degree and in what way, if any, it applies to an individual case. That's where discernment comes in. It is the exercise of intelligence, not toward blanket condemnation, but toward individual-case creative action. "Some Muslims, and some of most other groups, are terrorists." Not pleasant -- but . . . . . discriminate: who, exactly? You see? That takes more intelligence.

One who does not discriminate does not self-correct, very well -- never mind correct someone else (as if that were possible). Such a one cannot even follow careful instructions, very well, because their perception is crude and incomplete, their attention dominated by memory and habit, which they seek to enforce. 

Fault-finding is not correction; the most one can hope to do is draw attention to what has been distinguished -- and the other person has to want it (better, yet, to have asked for it); the only correction possible is self-correction. (You can't breathe for another person.)

Do you believe in "criminals"? Criminals are those who fail to discriminate right from wrong action; they act indiscriminately, without regard for likely consequences. As such, the word, "criminal" is wrong; they should be called, "indiscriminals".

THE WAY OUT
The way out of self-righteousness and "Make-Wrong" is to bring more intelligence to the situation -- to discriminate -- and to communicate with only enough force to bring adequate attention to the situation with enough clarity and vividness of imagination and articulate communication to show the person another way, one which has the flavor of desirability and the ring of truth. Lead by example. "Be the change you want to see in the world." Only in the most dire or unresponsive of situations, "bring down the hammer" in anger -- really possible when free of "Make-Wrong", oneself.

The way out of error is to recover the ability to exercise four faculties of intelligence:  attention, memory, intention, imagination.

The reason this approach works is the error arises from a deficiency or imbalance among those four faculties. Compounding that deficiency is the mood of shock or fear about making error. That mood makes one unwilling to acknowledge ones own error, its qualities and consequences; it renders self-correction impossible -- basically because the person is too petrified to take a clear look. Another word for "petrified" is "traumatized" -- not only by the consequence of error, but by the "Make-Wrong" of
self-righteousness -- and another self-righteous person with internalized "Make-Wrong" is born.

That being the case, harsh rebuke by a self-righteous person makes it harder for a person to recognize, acknowledge, and self-correct error. It's like the situation where two people speak different languages and one seeks to overcome the language difficulty by talking louder. 

Need I say more?

CLEARING UP "MAKE-WRONG"
So, the first thing to clear up is the mood of, "Make-Wrong" in oneself by awakening and balancing the four faculties of intelligence in oneself, making it possible to bring intelligence to the situation. The next thing is to bring the four faculties of intelligence to bear on the error-situation, itself. The charge of "Make-Wrong" assumes its proper proportion or dissolves. Intelligence emerges. Self-Empowerment occurs.

Two Intelligent Self-Empowerment procedures dissolve "Make-Wrong", self-righteousness, and the tendency to compound errors:
The Set-Up awakens and balances the four faculties of intelligence (attention, memory, intention, imagination) and immediately tempers "Make-Wrong" and naturally starts self-correction (the only kind of correction there is).

The Gold Key Release dissolves the sense of being caught in -- or guilty of -- the situation.

What's left is free and better-balanced intelligence capable of actually doing something new without having to suppress or forcibly self-correct. It's a much easier situation much more likely to result in the desired outcome.

Now, run those procedures on the feelings surfaced by this communication.


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