In such a case, the mind is generating two formations:
They are simply two, mutually interdependent concepts that, together, form motivation structures, or motives, of personal existence.
The subjective formation exists as a reaction to the objective formation, where I will define, "formation", in a moment.
For now, let's just say that in every moment of experience, we seem to be confronted by circumstances, situations, and conditions of life -- imposed upon us, from outside, inexorable and incomprehensible forces -- kind of like, "The News". Objective circumstances contain some elements that change little by little, over time, and many more elements that change a lot, from moment to moment, sometimes in repetitive cycles and sometimes as new developments. All of these functions correspond to the "objective or yang TetraSeed". Think of driving in your car: the experience consists of things that exist, that persist, that have location, and that are moving in a direction, relative to ourselves.
In every moment of experience, we are paying attention (more or less), recognizing what our circumstances are, imagining what might happen, next, and enforcing our will (intention) to control both ourselves and circumstances (by means of controlling our actions and feelings). Controlling circumstances involves, "more", "less", and the "direction" we imagine them to be going. All of these functions correspond to the "subjective or yin TetraSeed". The "yin TetraSeed" consists of attention, remembering, imagining, and intending.
Every moment of experience is the combination of "imposition from outside" (no apparent control, on our parts), and our facing that "imposition from outside," with more or less "control initiative".
So, split mind isn't split, at all. The two TetraSeeds are interactive and inter-related as a single system of experiencing. Their existence isn't even mutual; together, they form a single experience and without that mutual togetheriness, no experience. Nothing happening, nobody to experience it.
The main function of the Dual TetraSeeds is to provide contrast between perspectives -- mainly a "figure|ground" or "Foreground | Background" contrast. Contrast is a "gradient" or influence-from-being-different that causes the experience of intensity. More contrast, more intensity.
In this case, the "foreground" is the objective world and the "background" is the self. The foreground changes a lot and the background changes much less, generally, cycling within a repertoire or library of learned sensings and responses, with adaptive modifications more or less pertinent to the uniqueness of the moment. The objective world moves and changes and the subjective world recognizes it and response. Always, there is contrast between self and world, if only through the contrast between what we remember and what we're facing, now. That's the memory function of soma -- a "subjective TetraSeed" face or facet.
What happens with memory is that it tends to fade unless refreshed. We humans have an "automatic refreshment" mechanism. That "automatic refreshment" mechanism is, imagining, of which one form of it is, thinking. Imagining is more specific than thinking, which only triggers imagining.
So, now, we have remembering and imagining, which are two facets or poles of the same thing. Remembering is "stored imagining" and imagining is opening to remembering.
Certain meditation or contemplative practices involve immobility for long periods of time and long periods of monotony. Because memory fades unless refreshed, and since such practices involve either desisting from following the stream of thoughts or desisting from imagining, the anchoring of attention in present-conditional reality (as remembered) diminishes, at which point reveries may (and commonly do) ensue. The discipline is also not to follow the imagining, but to "observe" it (which is to say, to dislodge attention from the tendency to localize on anything by catching it doing so). Taken far enough, the sense of world and body fade out and there is no world, no self, but the intuition of a kind of quality-less, location-less awareness.
Those who have worked with such disciplines to some degree of maturity recognize the futility of stopping thought by means of discipline. Thought can only be allowed to subside; otherwise, the effort to stop thought is, itself, a thought. Problem is, lines of thought often tend to be habitual and chronic, and not only not subside, but recycle.
The act of pitting one faculty ( discipline or will ) against others, ( memory and imaginagion ) is self-defeating.
The alternative is something quite different: to comprehensively and inclusively turn on both four-element TetraSeeds and to develop the ability to switch from element to element while maintaining continuity -- and if one is working with a specific issue, to maintain continuity of attention on that issue, until it dissolves.
One who works with this practice will likely notice that some of the elements are easier to turn on, to reach, than others. This bias reflects uneven educational development. It can be worked with. There are TetraSeed transformation procedures, for that.
What happens when both sets of four elements are turned on is that we witness the very force of life and of our very existence, in that moment. It stands are as a subject|object confrontation, "Me, facing the World" (or some particular circumstance). It's a felt thing. We feel the force of existence, the very drama of our circumstance, as a theme or drama that now seems self-explanatory.
There is no way, in my view, to describe it any better than that. For more, one must practice the TetraSeed transformation procedures, starting with the complete Set-Up, also known as The Crystal Crown procedure. The procedure involves turning on all four elements of both TetraSeeds and then integrating every TetraSeed element with every other.
With that self-other revelation comes immediate psycho-physical (somatic) changes as ones faculties, now on-line in life, synergistically combine. It's an awakening, shift of consciousness and an increase of integrity that changes how one behaves, in life. This is one definition of the term, psycho-active.
As to, "Duality", there ain't no such animal. Mind isn't dual; its apparently "separate" parts are one dynamic, living "system" (or soma), made to seem separate only because one or more of the elements of the Living-Self TetraSeed aren't comparably turned on or mutually integrated. The unconscious part seems like "other", separate from "self". "Other" may be defined, as "not immediately controllable by self".
In that sense, we are, in many ways, "other", even to ourselves -- especially on days when, "We're not ourselves."
Those days are among the best for working with TetraSeed transformation procedures.
Intending is one of the four fundamental attributes, functions, or facets of life -- of which there are four.
- attending ( paying attention to the location of ) to whatever you're doing
- remembering ( persistently focussing your attention on ) whatever you're doing
- imagining ( having a sense of the direction, keen or general ) whatever you're doing
- intending ( bringing into existence ) whatever you're doing
- You don't know where to turn, next.
- You have no idea what you're doing.
- You have no idea where you might possibly go with it.
- It is of no consequence, to you, and so you don't notice it.
The common usage places, "Unconscious Competence", at the end of the course of development, as mastery at the ready, ever adaptable. It's also a kind of competence that the individual may possess, by grace or "by birth". I disagree with that usage; that's conscious, but smaller-range competence, as I will shortly explain. Unconscious Competence is "beginner's luck", the competence of the dilettante, vulnerable to turbulence, the unexpected. It's the competence of a little knowledge -- good as far as it goes.
To the degree that one or more of The Four is "running the show from behind the scenes," we adjust relatively badly, both emotionally and interactively. Know anybody like that?
This doing shows up as bursts of creativity and the ability to carry a creative burst to a tangible conclusion, despite possible turbulence. Because The Four are integrated and relatively balanced, we experience that turbulence as, navigable, and are able to dissolve emotional turbulence fairly quickly, by bringing The Four on-line and to life.
- ATTENDING to it
- REMEMBERING it
- INTENDING it
- IMAGINING it
The TetraSeed Transformation Procedures
Power Contempation Practices
The Two-TetraSeed Polarized Star-Tetrahedron
The Soma|Kosmos Synergy
Hanna Somatic Education (R)
This is No California Froo-Froo (TM) (quote from Thomas Hanna, developer)
Let me surprise you with something that you may not ever have seen offered by pain specialists, back specialists, back pain specialists, general practitioners or anyone else who deals with chronic pain, professionally:
SATISFACTION or REFUND Standard Policy
DOES THIS MAKE SENSE, OR WHAT?
I have offered, "Satisfaction or Refund," as my standard guarantee since 1996, or so. Since then, something like 12 people have invoked it -- rightfully, I feel.
Still, does that suggest anything, to you? about all the others who have not invoked my "Satisfaction or Refund" guarantee?
A fairly frequent comment made by new clients (when talking together after a somatic education session) has been about an article they found of mine, on-line, about their condition -- the condition that brought them to me as clients. "It made sense," has been the comment made a number of times. The feel is, "It rang true," for them, rang true to their experience. It appealed to something recognizable, within them. They recognized themselves being described, in it.
the most common comment people make at the end of a session, with me, is different. It's,
"I feel like I could take a nap."
... which is to say, it worked.
I've thought of having a plaque made to place over the door frame,
"I feel like I could take a nap."
A third, a number of times, is, "I wish I had known about this, sooner."
and another most commonly, "Why don't more people know about this?" -- to which I have no definitive answer.
Once, a client of mine told me, "I could have saved about $30,000 I spent on [ her recovery after being struck by a car ] if I had come to you [ first, presumably ]." True. There was such a client early in my practice. I think there was also one other person, another client, and it wasn't as much money. Just comments some people have made, but in any case, nearly all who come to me have "gone the route" and still remained uncomfortable so that they looked for something ELSE -- pretty much everyone who comes, to me.
Before I accept someone as a new client, I ask them to complete an application form in which they detail their symptoms and history of injuries, life long, so I can assess whether or not my work is what they need.
I ask them to read the book about the discipline I practice (clinical somatic education|"Somatics") ~~ pleasant, enjoyable reading. Thomas Hanna was a wonderful writer, lyrical.
Somatics: ReAwakening the Mind's Control of Movement, Flexibility, and Health [ by Thomas Hanna ] available at some public libraries and on Amazon.com ~~ available in 14 languages.
A few clients have told me that they have shared this book with friends and family -- no kidding ~~ kids (teens/early 20s). It's been well-received. It is pleasant writing in a nice rhythm, with interludes, as engaging and conversational as it is educational.
Folks, my plight in this work is that when I truthfully describe what we can accomplish, with this approach, some people seem to feel that I'm exaggerating or being flippant or just being a show-off fool who talks the talk without walking the walk. New Age, California Froo-Froo.
But, folks, this is no California Froo-Free. We somatic educators walk the walk -- better, over time.
My clients face the same situation, talking about their experience of somatic education. When they bring their experiences of somatics to their friends, their friends, who haven't experienced somatic education, think these people are exaggerating, that they never really had anything serious to begin with, or that they are just nuts. That's because their friends have no experience of somatic education, to remember, by which to find the meaning of the words.
What they do have is the memory of all the therapeutic approaches they have tried, that left them still with a problem -- and in their effort to make sense, connect somatic education with their memories of therapeutic approaches. This is called, "confusion."
Let's turn it around. Open to possibility.
Hanna somatic education
an integrally integrative clinical approach
that makes things better, faster
where the rubber meets the road.
Remember the "Satisfaction or Refund" Guarantee
Today's political correctness makes "right", wrong.
Let me put a bug in your ear:
"Right" is another way of saying, "of high integrity".
We don't feel right when we are out of integrity.
The problem with, the word, "right", isn't with those who are right. It's with those who use the word, "right" do things that are wrong and should be left behind, and yet call themselves and their actions, "right".
Such people are mentally unbalanced; their perception is distorted but, to them, seems exactly correct.
They're off-balance and yet they say they feel right about what they're doing, which is half-assed. They don't know what "right" feels like, only that some things are right -- and they take their sense of rightness, from that.
Thus, the word, "right", is degraded by half-assed people.
The word, right, is sometimes used in criticism to disempower someone who is right, in a quarrel:
Many people feel it's wrong to be right,
that it's wrong to have high integrity,
which people confuse with being self-righteous
And they feel it's right to tell someone they're wrong for being right -- except for themselves, who are right to tell someone they're wrong for acting as if they're right, when they are.
Why is it wrong to be right?
One reason: because high integrity makes people of low integrity look bad, and they don't want to look bad.
It's a superficial life. As long as we don't pay any deep or steady attention to the other person, as long as we sufficiently "go through the motions" and rituals of "social lovingness," we can be loving toward each other. But not too deeply. The look is there, but not the depth.
It is these people who object to someone else being right and knowing it. It's unheard of! so arrogant! whom do they think they are! (Notice what you felt, about the word, "whom".)
... and for someone to be right consistently, Well!! That's insufferable!
And so they carefully make sure that not only are they not guilty of being too right, calmly centered in themselves (which feels right), but neither should anyone else feel and act right. We should all be soft and waffly, or at least not be too forceful or direct, lest we hurt someone's feelings or make them feel inadequate.
another half-assed view ...
The true feeling of rightness is a kind of equilibrium, a calm clarity, a balance, an ease, a rest, a poise-in-motion, grace in action, simple directness or even comfortable, whimsical play. Within that equilibrium field of attention, our sense of position is suspended. It is both stable and dynamically active. It feels right.
The problem is that some people can't distinguish the feeling of "feeling right" from the attitude of "being right" as a way of hardening ones position.
There's an old joke: "Am I being paranoid if they really are out to get me?"
"Am I wrong for really being right?"
Making politically liberal individuals wrong for being politically liberal is also wrong because, despite the tyranny of "political correctness", being liberal is often right.
That's right. Right.
Lower back strain, while attributed by some practitioners to damage to soft tissue — muscles and ligaments — is usually far less serious: it’s muscle fatigue from constantly tight back muscles. Recondition the muscles to relax and the pain goes away.
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