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SOMATOLOGY | The Ultimate Structure of All Senses of Identity

A T T E N T I O N:
P S Y C H O A C T I V E
______________________

    INSTRUCTION IN THE SOMATIC ABILITY   
      TO DISSOLVE THE HIDDEN GRIP OF AFFLICTION    
  OR THE COMPULSION TO BE ANYTHING, IN PARTICULAR  
                                     — horse training —                                         
       — You’re the horse. | You’re the trainer. —       
Finding Ourselves Out 
First
thing:  I should know about what I’m talking about.  I’m an expert on
identity formation, as I’ve been running and reforming this identity for
years.  One of these days, somebody’s going to find me out and we’ll
all end up in show-biz.
In
show-biz, to the degree that an actor/ess is free within
his/her identity set and free to change, to that degree he or she can
play different roles well.
(This could be a clue.)
No one of us has a single identity — and that doesn’t necessarily mean we all have Multiple Personality Disorder.  It
means that our identity changes (more or less), from moment to moment,
and in the circumstances of the moment, as we resonate with our circumstances.
The
one thing that persists in some way is
the vague idea of “self” — the one to whom this identity purportedly
belongs.  People rarely talk about that one!  (It’s our ‘sacred cow’
self — the one “outside it all” and viewing it all, the one who
ostensibly never becomes hamburger, supra-Kosmic or otherwise.)
The expression of self changes, but the owner of it seems somehow the same: the secret identity.  The Continuity of Memory.
But behaviors, and the provisional identity of the moment, fluctuate.  Which one is the “real” identity?  Ha-HAH!!!!
~~~~~~~~~~~~~~~~~~~~~~~~~

and now, a very important disclaimer:
That doesn’t mean that we’re the
political flip-flopper
who flips and who flops with every passing wind
whose words are as passing wind
and whose meaning has no reliable connection to a functional outcome
whose integrity has big gaps, or lots of little gaps
whose principles are weak
whose equilibrium is easily upset
who takes an unstable stand
the dependent
who has too little active capacity to bring order,
who is not yet educated enough
to create forms with integrity,
who has too little capacity to reverse the course of entropy
in his environment and himself
who uses the word, “fight”, instead of “create”
the secret nature of a mediocre nincompoop

in a position of responsibility beyond him
whose primary interest is
to get rich and avoid getting into trouble

to avoid any kind of crisis, lest he flub his response

he, in a position of visibility,

who fears to look like an incompetent

— or worse — have to face consequences.

Maybe it’s what makes him a schlimazl
for whom nothing good ever seems to happen
since he can’t marshal all the forces needed
to make it happen.

or makes him a shlemiele
(closely related to a no-account fool)
not good at much of anything,
fallen back into being a good-for-nothing freeloader,

an imbiber by days
and something of a hapless dimwit at twilight
walking into lampposts

or, alas, maybe he’s just a poor putz —
a person who’s a total loss
uneducated
unperceptive
incomprehending
wrong and insistent.
Maybe he’s a shmoygeh,
or its sillier version, shmegeggie
whatever that is
a slob
a nudnick (Pest!)
or a no-goodnick in our eyes

but look!
He has a nice suit!
NO! This is a smart person!
a wonderful person!
He cleans up after himself.
He picks up his clothes.
He can read.
He’s nice.
He’s also a clever person, having learned a thing or two.
He knows the difference between
“flip” and “flop”

knows when it’s OK to be flip
and knows when his flippancy has flopped.

Oh, most unflappable one,
I see you keep your equilibrium pretty well —

— most of the time.

You are intelligently mindful of how we are unavoidably
affected by each other
and inextricably interconnected,
with everything unified in the present moment,
not as an idea or ideal, but as a perception
of how things actually are,

feeling and observing how we are affected by this moment
in a resonant and moving equilibrium
continuous in moment to moment experience
participating and yet mystified,
faithful in nothing in this life made of change,
in which the currents of our own existence
carry murky, turbulent memories that shape and color our times.

You sound like a wise man (or woman).

How did that happen?

~~~~~~~~~~


So, when I speak of
identity, I’m not speaking of socialization or role.  I’m speaking of
something much more fundamental, something that explains human behavior,
how we get stuck in behavior, and how we may deliberately grow or evolve through an “unhooking” or “unlocking” process.
To the point:

Four steps are involved in identity formation:

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

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

We

form our memories from our experiences of the moving moment of life,
the changing harmonics of life.  All sensory impressions that go into
memory refer
to movements and harmonics of life, memories of persons, places and
things.  Our memories of “the movements and harmonics of life” flavor or
dress up all
of our sense-impressions of the moment.

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

experience
Jimmy has never been to a baseball game.

His father comes home with tickets to see the Cardinals.

They go on a Saturday.

At the ballpark, Jimmy takes it all in, eyes open wide.

Dizzy Dean is pitching.

He winds up.  There’s the pitch.

Foul ball.  Into the stands.

Jimmy catches the ball.

memories
Now, Jimmy has a story to tell the guys in the neighborhood.

What does that do for his social status?

Jimmy likes the attention.  He brings the ball to school, he tells the story at Sunday School, around …

The more Jimmy tells the story,
the more he reinforces the memory of it
and his place in it.

assuming memories are truth, reality, or self
Jimmy takes credit for catching the foul ball,
lays claim to special status, reason for pride.
casts himself into a self-image that he takes for himself
and shows around.

perpetuating what we remember as extended forms of “self”
Soon, Jimmy is a fan.

He’s read up on Dizzy Dean, knows his statistics,
roots for the Cardinals,
feels the glory when they win
feels the humiliation when they lose.

He’s even gotten into a couple of fights over it.
He can’t help himself.
But then, he’s only ten.

That was a long, long time ago.
Now, Jimmy’s a Republican.

another case-in-point:
George enlists in the army.
Goes to war. It’s his patriotic duty.

He’s sent to the front.  Wounded.
Now he has a limp.  And a medal.

He’s honorably discharged and sent home. He gets special recognition, special privileges. (This was an earlier time.)

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

But
now, George doesn’t know “who he’d be” without his war wound.  He’d
seem ordinary.  He also can’t imagine walking normally, again.  He’s
forgotton his “pre-army” state.  His wound and his status as a wounded
war vet, based in memory and the seeming permanence of his wound, have
made him into something else.

The therapy doesn’t work.

He gets into politics.  Eventually, he runs for political office.

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

And, of course, years later, he’s a Republican.

An
identity is a standpoint with general ways of operating based on
memories of experience, a standpoint that wants to reinforce (or
perpetuate) its way of operating in the world.
Everything
we know, we want to continue to be “right knowledge”.  That’s why
people dislike “being wrong” and why “being made wrong” is such a
politically incorrect social impropriety.  It’s about what “wanting to be
right” means — not having to change (to change is work!).
So,
first we experience something.  And then, as we experience it, we
remember it.  Then, we assume that memory represents and actually says
something reliable about either oneself or something or someone other. 
We carry all the accumulated memory patterns that form out of the
interaction of the world with our memoried self.  We act as if life
exists in terms of those memory patterns — and so act accordingly —
either to perpetuate and reinforce or to refuse or counteract.
That
explains how we form behavior patterns, how we get stuck in behavior
patterns (egotism, arrogance, “anything goes” or cold-fish authoritarianism), and also how we
learn to grow and evolve.  It’s a spooky business.
Just
as we form innumerable memories from moment to moment, we form
innumerable identities for each moment — and hopefully they’re all well
interconnected, so we don’t get trapped in one (dissociated identity state).
The tricky thing about all this is how to avoid getting stuck in the sheer mass and momentum of accumulated memories.
One
answer is, to reverse the process.  What would happen for Jimmy if he
imagined himself going back up the chain of identity formation?
I present The Gold Key Release ( which a New Age Flower Child might call, “The Somatic Crystal Decrystallization Process“, a soul brother: “Da Big, Divine Kosmic Kiss” (mmmWAH!) or, an academic professor, rather stuffily, “A Somatic Faculty“) — viz:
(NOTE:  vizier = one who writes, “viz”. 
“Vizier” is Arabic for “wise guy“.)

“Somatic Awakening” is not an “awakening to” something. It’s an awakening as something and then an awakening from it. 

It’s “awakening as” what one most ordinarily IS,

scanning and observing it with attentiveness,

feeling it, inhabiting it,

enfolding it,

assessing its “charge”: how one feels implicated (entangled)

in the force of memory,

detecting the imagination of memory,

then awakening from imagining,
releasing the sense of “something there”, feeling it dissolve into the formless field of attention, as no-self, original self, more familiar than breathing

There. That. Which is Here.

It’s going backward through
the stages of priority (“that which came before”)
“upstream” of the creative process,
to
awaken,  undefined, as self-source — the Natural State, the awakening of which feels like A Big, Divine Kosmic Kiss, which we may symbolize
by the word,

“mmmmWAH!!!”

which is also what it feels like, as we dissolve into the undefined Condition.

See? No?  You will.
  1. He feels his position, attitude, standpoint, or whatever he is stuck
    with or is perpetuating — his knowledge, his chosen identity, his
    refuge in the immunity of “rightness”. 

    Whatever it is, it’s a sensation,
    felt bodily, with a location, size, shape, and intensity in the overall
    body-sense (kinesthetic body, subtle body, etheric body, dream body — whatever the name). 
    Feel each term.  Pretty similar, huh?

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

    It may occur to him that, that
    he does not “have” it, but that it “has” him — that he lives “inside” it
    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
    is, “This is real.” or “This matters” (to a greater or lesser
    degree– but note: If something makes a difference to you, you’ve bought
    into it and it has you.)

  2. He feels how much of this sense of “solid truth” or “things
    mattering with consequences” feels like memory and how much of memory
    feels like imagination.  It’s a “feel” thing, not an “answer” that he
    comes up with. He traces the feeling from the sense of solid truth to
    memory to imagination.

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

  3. Remembering is re-imagining something into our experience. The
    seeming persistence, the solidity or reality of anything you can put
    your attention upon is memory.  Memory fades unless refreshed by
    imagining.  The denser the memory, the more persistent it is.

    The way we do it:
    We put attention on the feeling of having some experience. 

    We sense the feeling of experience without words,
    as a sensation someplace within us
    We feel its size, shape, intensity.

    We pump up our ability to sense our somatic state
    with “attention maneuvers”.

    We sense how much (not “what”) intention we have toward it
    We notice how steadying attention solidifies intention.

    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.

    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.

    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.

    We
    feel how much it feels like “solid reality”, how much feels like
    memory, and how much of the memory feels a bit like imagining (or as we
    like to say, “daydreaming” or “being entranced”). 

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

    If you
    have trouble with this step, deliberately remember something.  Feel
    what remembering feels like.  Then imagine something.  Feel what
    imagining feels like.

    Now apply those distinctions to your sense of “solid truth”.

  4. Feel the dissolution of his “fix” (or fixation) — the thing he has
    been perpetuating — as his discovery or sense of “how much of it is
    imagination” is “the little valve” through which the “air” that has
    inflated his sense of “solid truth” (and ego) escapes.  Simpler if he
    just does Step 3. (Imagination is easier to let go than “solid truth”.)

  5. He takes a breath, lets go of the imagining, and falls toward (or into) his identity-less,
    natural state, at least for the moment. (Don’t do this while driving or
    try to understand this by reading it.  Do the procedure. Do it well at
    least once.)
  6. He checks the remaining intensity of the feeling.  If anything is left, he starts at Step 1.
QUESTION:  Would he quit being a Republican?
I ask you.

From here, we go to the first “magical” process for decrystallizing crystallized identity patterns:

The Gold Key Release
CLICK FOR INSTRUCTION
http://lawrencegoldsomatics.blogspot.com/2013/03/somatology-gold-key-release-for.html
CONTACT:
copyright 2017 Lawrence Gold

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Jaws, pendulum, front, better demo cc 2014 9 18 01 Lawrence Gold

Clinical Somatic Education | a New Discipline in the Field of Health Care

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Jaws, Neck and Trunk, Supine | Advanced Moves | Silent Sessions Lawrence Gold

This video clip shows movements used to free and integrate cranium, jaws, and trunk.

NEXT WORKING POSITION: http://youtu.be/qC7AcnZ5ano

It correlates with content from the entry, “The Effects of Jaw Tension — Is the Gag on You? | http://lawrencegoldsomatics.blogspot.com/2013/03/the-effects-of-jaw-tension-is-gag-on-you.html”

Jaws, Neck and Trunk, Supine | Advanced Moves | Silent Sessions

Clinical Somatic Education | a New Discipline in the Field of Health Care

https://www.youtube.com/user/Lawrence9Gold?feature=mhee

http://feeds.wordpress.com/1.0/comments/lawrencegold.wordpress.com/243/ Jaws, Neck and Trunk, Supine | Advanced Moves | Silent Sessions Lawrence Gold http://lawrencegold.wordpress.com/2014/12/26/jaws-neck-and-trunk-supine-advanced-moves-silent-sessions-lawrence-gold/

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Jaws, Neck and Trunk, Sitting | Advanced Moves | Silent Sessions Lawrence Gold

This video clip shows movements used to free and integrate cranium, jaws, and trunk.

It correlates with content from the entry, “The Effects of Jaw Tension — Is the Gag on You? | http://lawrencegoldsomatics.blogspot.com/2013/03/the-effects-of-jaw-tension-is-gag-on-you.html”

Jaws, Neck and Trunk, Sitting | Advanced Moves | Silent Sessions

Clinical Somatic Education | a New Discipline in the Field of Health Care

https://www.youtube.com/user/Lawrence9Gold?feature=mhee

http://feeds.wordpress.com/1.0/comments/lawrencegold.wordpress.com/241/ Jaws, Neck and Trunk, Sitting | Advanced Moves | Silent Sessions Lawrence Gold http://lawrencegold.wordpress.com/2014/12/26/jaws-neck-and-trunk-sitting-advanced-moves-silent-sessions-lawrence-gold/

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Psycho-Active TetraSeed Transformations | The Middle-Way Memory Matrix Ritual

A T T E N T I O N:
P S Y C H O A C T I V E

 _____________________________

The “Middle Way” Memory Matrix Ritual
(Defining the Key and Playing The Fugue)

or just
The Memory Matrix Integration Procedure
Fully Revealing and Cutting Gordian Knots

A Power-Contemplation/Transformation Process
FOR SELF-KNOWLEDGE, BALANCE,  WISDOM, AND SELF-RELEASE
WHAT does the name of this procedure mean?

  • “MIDDLE-WAY” refers to avoiding getting stuck in extremes of experience — or to getting unstuck. It doesn’t mean, adhering to a “center of moderation”.
  • “MEMORY MATRIX” refers to the memory of related things charged with intention and refusal.
  • “RITUAL” refers to a sequence of meaningful acts intended to generate a change of mind-state.

The Middle-Way Memory Matrix Ritual is a procedure to free ourselves from the traps of specific kinds of very difficult, very sticky, very obscure conditioning.

The Middle-Way Memory Matrix Ritual enables us to extricate ourselves and to escape from the influence of  “strangely attractive” memories that shape our choices and our destiny without our understanding or even being aware of it. “Strangely attractive”, in this sense, refers to any experience that can captivate us, en-trance us, and entice, seduce, or guide us to a particular destiny.

This procedure works by comparing pairs of related experiences to each other, intending them and refusing them, in every possible combination. I know that sounds complicated. That’s why there’s a structured procedure to follow.

In the process, what has been obscure becomes obvious. What has been too subtle to distinguish becomes clear. What has been only fleetingly perceptible “holds still” for a good, solid look. That’s how it’s a “power contemplation” procedure.

The Pre-requisite for Doing The Middle-Way Memory Matrix Ritual

YOU ARE FIT AND READY TO DO THIS PROCEDURE when you are proficient at practicing The Gold Key Release to a successful result. 
Without that proficiency, you will lack the familiarity with the experience
of release needed for The Memory Matrix
Ritual to do its work. You need to be familiar with the experience of release and no longer confuse release with “acting out”, suppression or repression. (Any description of “release” must remain vague and inadequate until you have directly experienced it.) Everyone with whom I have guided The Gold Key Release has succeeded in one or a few passes through, so its not difficult — it’s just a pre-requisite.

~ ———–o0O0o———– ~

“When an obstruction … is recognized, the way to overcome it is to throw the weight of the imagination to the opposite side”.

~~ The Yoga Sutras of Patanjali
There are two pairs of “opposite sides”:
  1. intending to experience something and refusing to experience it
  2. an item and its counterpart (examples follow)
This procedure uses both. You will discover how paradox releases.

“Ya Gotta Wanna.” 

~~ The Prime Directive of Somatic Education,
according to Lawrence Gold

The Result of the Procedure

This is an extremely potent procedure, vastly more potent than The Gold Key Release, which is, itself, very potent.
The Middle-Way Memory Matrix Ritual has two results
  1. SELF-KNOWLEDGE: recognition of your deeper, unconscious motivations related to something that’s a problem, an “item-of-interest”, or “project”, for you
  2. FREEDOM: dissolving the grip of those (now-conscious) motivations to such an extent that either:
  • the item-of-interest has no “charge” (substantiality) left (it has lost cohesiveness, and now has the substantiality of smoke) or 
  • you’re unable to remember what it was without great effort
What’s left is free, neutralized attention and space to have an entirely new relation to that experience, an entirely new kind of experience, but no compulsion to any kind of experience in that space (“area”) of life.  It’s “disappearance with no sense of loss” — similar to that of The Gold Key Release, but affecting areas (“spaces”) of life that were too difficult to get a handle on (obscured), to use The Gold Key Release.

Burn-Off

After doing The Memory Matrix Ritual thoroughly on a pair of items, you may experience a period of intensification later in the day in which the item or items re-appear and you feel helpless to do anything about it. This experience (which I have called, “burnoff”) is temporary and generally resolves in a day or two. The helplessness is a sign that you were heavily identified with a way of perceiving and operating, and now that it is dissolving, your sense of yourself as do-er, in that space of life, is also dissolving. This dissolution marks a shift in your way of operating that allows new possibilities and new responses on your part to emerge. You need not do anything about burn-off; it will pass.

This procedure involves seven stages:
  1. Identifying an Item-of-Interest:  a strange attractor/type of entrapment
    — what you feel stuck with or stuck in
  2. Identifying an Opposing or a Contrasting Condition — a counterpart to the item-of-interest
  3. Preparing the item for Dissolution
  4. Starting Dissolution
  5. Dissolving Double-Binds
  6. Dissolving Pairs of Mutually-Creating but Unrecognized Conditioning
  7. Clean-up (coming out of the procedure)
Wash, rinse, repeat until clean.
It sounds obscure in the reading; it’s clear when you actually do the process.
A word in advance:  If, after you have run the entire process, you are left with “a wad” (something that hasn’t dissolved or just won’t dissolve), apply The Gold Key Release to it.  Otherwise, expect the items you’re working with to disappear in the process.
Since it’s my intention that everyone who attempts this procedure succeed with it, I teach this procedure only “live” and not by written word. That way, in case you hit any “snafus”, I can speed you through them.

FRUITFUL PAIRS OF ITEMS to which to apply this procedure: (I have a list of very potent combinations, from my own evolving use of the procedure for my own sake.)
  • Thinking | Feeling
  • Desire | Refusal
  • Steady Attention | Scattered Attention
  • Focused Intention| Undefined Intention
  • Reliable Memory | Sketchy Memory
  • Vivid Imagination | Vague Imagination
  • all advice from well-meaning parents, friends, experts, pundits, mavens, teachers, gurus, and the traditions, including spiritual traditions: states, realizations, achievements, aspirations, ideals | and | the problems that such advice is intended to solve
In the beginning of practice, you may find it easier to choose concrete items — such as your parents, your boss, or your job.  With practice, you may work on more abstract items.
The curriculum for Intelligent Empowerment 101 contains these and a host of other “interesting” items to pass through The Memory Matrix Ritual, all designed to bring intelligence to and free us from habitual, unconscious conditioning, so we may live more intelligently and create more freely.

M O R E    P R O C E D U R E S

  • The Gold Key Release
  • The Set-Up procedure (simplest version and fully-elaborated version)
  • The Crystal Crown procedure
  • Thor’s Hammer
  • The Lightening Bold/Thunderclap
  • The Spell-maker | The Spell-Breaker
  • The Wish-Fulfilling Gem
  • The “Vajra” Self-Rectifying Process
As I stated, earlier, it’s my intention that everyone succeed with these procedures, so I confine instruction (except for The Gold Key Release) to person-to-person (live-on-line) occasions. Click, here, to inquire about personal instruction.

The Gold Key Release
CLICK FOR INSTRUCTION
http://lawrencegoldsomatics.blogspot.com/2013/03/somatology-gold-key-release-for.html
CONTACT:
copyright 2014 Lawrence Gold
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That Little Ol’ Ganglion of Rebes

The Ganglion of Rebes, The Ganglion of Rebes . . . . .
has anyone heard of The Ganglion of Rebes?

The fabled nerve plexus is accessible through the nose
(according to my training in The Rolf Method)
The septum of the nose and vomer bone
(which connects to the ethmoid bone,
roof of the nose and floor of the brain case)
together with the ganglion
function like a servo-gyro
which registers and self-corrects balance
in neurological concert with the balance centers of the inner ears
and the myofacial web.

The Ganglion of Rebes reports into the brain
the sensation of stresses going through the nose
— their shape and intensity — and by extension
the sensations of stresses going through the cranium
that converge at the septum/mid-plate of the nose.

However, it does so only when it’s turned on.
And it’s not always turned on.
Is yours, right now?  Ah HAH!!!

The sensing function of the Ganglion of Rebes relates to
the relation of the tongue to the roof of the mouth/palate ( see, below ) —
so that when the tongue is placed in a certain position
under the mouth’s palate and breath is taken in through the nose
the septum can be felt and the Ganglion of Rebes actively turns on.

Upon turning on, the first thing that is sensed and noticed
is any “sidedness” of head position — side-tilt, generally.
The distribution of space within the two sides of the cranium
reflects side-tilted-ness. Cavities on one side of the head
are more open than cavities on the other side —

the old, “One Open Nose Hole” routine.

You know the one.
I’m sure you do.

Then, upon breathing and feeling the shape of the tongue
curled and cupped under the palate, above,
and the place on the palate that is sensitized by the cupped tongue
along with the inbreath into the nose,
a spontaneous turning-on of the upper cervical vertebrae region occurs
and with it, a spontaneous set or series of head-movement-adjustments.

Crunch, Crunch

A similar thing may happen in the spine region behind the heart
particularly when the “floating palate” variant of The Tongue Mudra is used.

All from turning on that little ol’ Ganglion of Rebes,
which practitioners of Dr. Rolf’s Recipe seek to do
with the magic tips of their little fingers.
Wiggle, Wiggle

A little on The Ganglion of Impar,
the Other End of The Ganglion of Rebes,
later.

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Muscular Weakness vs. Muscular Inhibition

People sometimes speak of muscular weakness, when muscles are actually being inhibited by reciprocal inhibition, the process by which when flexors (e.g., biceps) flex, extensors (e.g., triceps) are inhibited by the brain to permit the flexion, and vice-versa.  This pattern of reciprocal inhibition applies to all opposing/complementary muscle groups.

When agonist muscles are habitually contracted in SMA (“Sensory-Motor Amnesia” | See the book, Somatics:  ReAwakening the Mind’s Control of Movement, Flexibility and Health, by Thomas Hanna), the antagonists are inhibited.  When this situation is described as muscular weakness, what is being disclosed is failure to understand reciprocal inhibition.

In that case, the typical thinking and approach is in terms of “strengthening” the inhibited antagonist muscle(s), when what should be done is to restore the capacity to relax the opposing agonist(s), and thereby turn off habituated reciprocal inhibition.

In the case of Trauma Reflex (See Somatics), the untraumatized side is inhibited; the traumatized side is in SMA contraction toward the somatic center.  That shows up as reluctance to put weight on, or otherwise to use, the traumatized side, experienced as weakness.

In stereotypical Trauma Reflex, that withdrawal from function shows up as a twist pattern in which the thigh of the traumatized side is adducted (pulled in) and the shoulder of that side is pulled back; pulling the shoulder back narrows that side, and thereby shifts the center of gravity (weight) toward the other side, where better function is available.  That act of narrowing can’t be accomplished by bringing the shoulder forward because the clavicle prevents narrowing that way; the only ways narrowing can be accomplished are either by bringing the shoulder back or by bringing it up — and the contraction of Trauma Reflex toward the somatic center opposes bringing the shoulder up, so back it goes.  (Note:  When the neck is traumatized a shoulder or shoulders go up; when the side of the ribs is traumatized, the arm clamps over the traumatized zone and doesn’t respond to the typical Trauma Reflex protocol.)

The general feeling of the traumatized side is of weakness, of non-support, visible as a walking limp, for example, even though that is the contracted side.  (Weakness also results from muscle fatigue, and again, therapists apply the “strengthening” approach, when what is needed is relaxation and refreshment, upon which strength returns in a minute or so.)

Strengthening is almost never needed because muscular function rises to the level of habitual demand.  (Muscular atrophy is an exception.)  What is needed is typically normalization (or right-left equivalence) of control, so that reciprocal inhibition occurs only with the momentary demands of free movement.
See, Completing Recovery from an Injury.

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THE TONGUE MUDRA | instruction and transformational phenomena

The Tongue Mudra is a very powerful technique that

  • opens your core
  • clears your mind
  • creates cumulative beneficial effects on posture
  • opens breathing
  • relaxes subconscious tensions that cloud judgment

    and that’s enough of a partial list of benefits

The technique works by itself or combined with other mental and physical exercise techniques; when combined, it enhances any exercise with which you combine it.

Use this technique to magnify the effects of most other somatic education exercises. Adopt the mudra and maintain it continuously as you go through the movements of the other exercises.

Another technique to magnify somatic education exercises, The Diamond-Penetration Technique, can be found here: http://lawrencegoldsomatics.blogspot.com/2011/01/advance-of-somatic-education-technique.html
 

The Tongue Mudra

Clinical Somatic Education | a New Discipline in the Field of Health Care

The Tongue Mudra:
*  back of the tongue lifted and secured against your rear molars
*  tip of the tongue on roof of your mouth behind your front teeth
* center of the tongue cupped like a spoon or radar dish aimed at your palate

The “Bite Your Tongue” variation
You gently bite the back of your tongue between the upper and lower rear molars.

You then alternate, slowly, left and right, sensing the pressure of biting through the teeth and sides of the head, as it moves left and right, gently tipping your head toward the side of the bite as you move.

HOW MUCH “TONGUE CUP”?
When you cup your tongue sufficiently, you’ll feel a sensation in the nasal cavity.  That’s your working position.

Sensing the center of your palate above your tongue-cup
feel it light up and become sensitized.

Feeling that, breathe through your nose
so that you feel the in-stream of breath over the sensitized place on your palate.

Breathe in and out through your nose, sensing the place in your nasal cavity
affected by your tongue position.  It may be in the nasal septum, in the facial bones and forehead, further up or further back.

Feel the sensation
from your tongue
to your palate
through the nasal cavity,
to the sensitized place.

Feel through the brain cavity,
breathing in-and-out the crown of your head.

By steadying the sensations of breathing through your nose,
feel your head position change,
feel your neck change its curve and lengthen,
and feel the effect go the the spine behind the heart.

Various spontaneous, self-adjusting movements may occur.

Suitable for sitting meditation.

audio coaching
Be prepared to stop and start this recording at each step of coaching.
Listen once through, then listen again and practice.


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The Tongue Mudra | a way to magnify somatic education exercises
Lawrence Gold https://lawrencegold.wordpress.com/2015/03/06/the-tongue-mudra-a-way-to-magnify-somatic-education-exercises-lawrence-gold/

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Startle Reflex Somatic Education Exercise by Lawrence Gold



For clients of Hanna somatic educators.

Follow-up to Session 3, Startle Reflex lesson (clinical session). Integrates breathing with movements of neck, shoulders, trunk

The key this exercise is to synchronize the movements of breathing with the molling movements of the shoulders and the arching and flattening of your back.

As you roll your arms, your shoulders move with them. Explore for the limit of turning of your arms, both directions.

In the “back arched, chin tucked position”, press the back of your head down equally with the pressure of your tailbone/sacrum.

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