Oct 27 2019

Distinctions of NLP, The Generative Imprint Model & the MythoSelf Process

Orientations to Living The Good Life …

Digging Into The Distinctions:

There is a clear distinction between the MythoSelf Process, which was founded on the technology or NLP as applied in the unique work of Roye Fraser’s “Generative Imprint” model, and NLP as a standalone model of work. Since the early 1990s as the MythoSelf Process model was originally emerging it has been significantly further developed and transformed into something less like either NLP or the Generative Imprint models than it appeared to be at first.

The most obvious distinction, and the one I’ll focus on here, is in regard to the differences between a subjective and inter-subjective model of work.

NLP speaks directly to the subjective, but wants to ignore the inter-subjective for the most part. It does this by representation and representational processing at the core of individual experience, wholly within the individual and their capacities as an individual.

The Generative Imprint model also starts with fundamental assumptions that are largely subjective in nature, which include an assumption about the assault on the essential subjective experience of the individual in relation to their interactions with others, something Roye Fraser referred to as “sensitizing imprints.”

In both, the NLP and the Generative Imprint models, we can identify a primary assumption that the individual can take control of their experience uniquely and solely in terms of the subjective nature of reality.

Distinctions of The NLP Model:

NLP proposes that the experience of reality is held in the sensorial representations experienced and manipulated by the individual, referred to as modalities, including the sub-distinctions of those representations, referred to within the NLP model as submodalites. The modalities address by NLP are the five sensory channels of perception, sight, sound, feeling (which they refer to as kinesthetics), taste and smell. Access to the modalities held by and being manipulated by the individual that form their subjective experience, and knowledge of what “reality” is for them, can happen by observing their non-verbal expressions such as eye movement patterns or body movements, including breathing patterns. The modalities that are present for an individual are also observable in their language use and the patterns of linguistic expressions they employ.

NLP places a large emphasis on language and its internal structure, and also the way language creates results and outcomes in the world, for the language user and those they interact with as well. An example of this is how language can be wellformed or ill-formed, meaning internally consistent and in alignment with the external reality being represented by the language used.

A specific case might be the distinction within the NLP model of associated or disassociated representation in language, “When I went to the party …” versus “When you go to a party …” when the individual is expressing their own experience of going to a party. If the individual knows they are referencing their own experience, and use the dissociated form to describe it we might say within the NLP model that they expressing their experience in an ill-formed way.

A component of NLP is also their use of hypnotic protocols, including direct “conversational” hypnosis based on the patterns of Milton Erickson, or what has become known as Ericksonian hypnosis. NLP also uses metaphor as another kind of hypnotic protocol, where hypnosis refers to an altered perception of reality that creates the possibility for hypersensitivity to suggestion.

Another particular aspect of NLP is that as one of the co-developers of the model, John Grinder puts it, the model is primarily epistemological, meaning it is about how we know what we know about our assumptions about reality. NLP seeks to access and modify the internal organization of the way we hold and process subjective experience epistemologically, via the tools and techniques described above, as well as others beyond the scope or necessity of what I’m presenting here and now.

Distinctions of The Generative Imprint Model:

The Generative Imprint model uses all of the above mentioned components of NLP and has some additional, unique ways to approach accessing and modifying individual subjective experience. There are two aspects of the Generative Imprint model that stand out in this regard, the attention to and use of idiomatic expressions and idiosyncratic behaviors. These two aspects of attention and use within the Generative Imprint model are aimed at capturing the unique ways in which an individual represents, holds and relates to their personal experience and conceptions of reality.

Using the technology of NLP and some of the unique ways developed by Roye Fraser to get the subjective representation of reality, the Generative Imprint model aims at getting to the personal “iconic, symbolic representation” of being alive and well that Roye referred to as the “generative imprint.” This is a specific wholeform internal configuration of sensory representations in all of the sensory modalities of sight, sound, feeling, taste and smell, although the individual may or may not be simultaneously aware of the entire wholeform configuration.

When the generative imprint is elicited and accessed there are also specific idiomatic and idiosyncratic forms that emerge in simultaneity with the wholeform iconic, symbolic representation. The effect of accessing the generative imprint is an acknowledgement of being alive in relation to an orientation towards possibility and a pervasive sense of wellbeing.

For the individual who experiences this work the affect is very powerful for them in resetting themselves ontologically. In this way Roye’s Generative Imprint model differs from the NLP model, in that it’s ontologically organized, and seeks to shift the individual’s relationship to the quality of their experience of being. In my opinion this is a fundamental distinction, and the most significant distinction between the NLP and Generative Imprint models.

Distinctions of The MythoSelf Process Model:

A specific distinction of the MythoSelf Process model is that sense of being at one’s best, and the directionality it generates, is accessed somatically though the elicitation and identification of a very precise micro-muscular configuration, and the sensorial form that arises from that configuration as it’s held in narrative form.

The MythoSelf model shares many of the aspects found in both the NLP and Generative Imprint models. The original MythoSelf Process model, at the time referred to as the Mythogenic Self Process, was a unique presentation and delivery of the Generative Imprint model, with an emphasis on functionality or praxis. The intention of the Mythogenic Self Process was to align the individual who experienced the Process to gain access to the way of being that becomes possible using the technology of the Generative Imprint model in the application of living their lives. The effect of experiencing the Process was an instantaneous dropping away of all worry or concern and an accompanying sense of compelling directionality about a positively organized future.

While the original descriptions of the MythoSelf Process model stated it was also an ontologically organized model, due to the orientation to shifting the sense of how the individual experienced their way of being, and how that reoriented them towards a new sensational way of living their life, later descriptions began to recognize the more aesthetic orientation of the model. The Process is primarily organized aesthetically, integrating the sensorial experience of delight in discovering unique micro-muscular movement patterns that are somatically held, and aligning them with the unique personal semantic configuration of the individual’s autobiographical narrative.

What makes the MythoSelf Process unique is that it places the individual directly in the stream of the human narrative where assumptions about reality are formed, and then provides the tools to subjectively examine the inter-subjective assumptions held there. Experiencing the Process moves the assumptions about reality outside of the medium of language, and places them in the domain of direct sensorial experience. Then the model continues beyond that, seeking to integrate the personal, subjective narrative with the interpersonal, inter-subjective narrative, which largely holds these assumptions about reality in place in the social context.

Of course, beyond the social narrative, there are also tradition and ritual, and other cultural artifacts, e.g.: art, that hold the assumptions about reality intact socially, until they change. The totality of the impact of the subjective and inter-subjective assumptions about reality on the individual are held within the context of the MythoSelf Process model to be the basis of their ontological awareness, or what we could more commonly, or familiarly, call their consciousness. Within the MythoSelf Process model the individual’s sense of ontological awareness, or consciousness, is held to be a specific aesthetic orientation towards how they know themselves to be alive and well.

In it’s most current form, the MythoSelf Process model gives rise to a very powerful sense of well-being, or being at one’s best, and a strong orientation to a positively held future, as in the Generative Imprint model. The Process provides this access to the subjective and inter-subjective assumptions about reality in relation to the ontological, aesthetic orientation that is the foundation of the MythoSelf Process model.

A specific distinction of the MythoSelf Process model is that sense of being at one’s best, and the directionality it generates, is accessed somatically though the elicitation and identification of a very precise micro-muscular configuration, and the sensorial form that arises from that configuration as it’s held in narrative form.

Accessing The Narrative Form Within The MythoSelf Process Model:

Therefore the authoring process, while essentially subjective, cannot leave behind the inter-subjective artifacts assimilated and incorporated as function of being and living as a human among other humans in the unique and specific, place and time, of their being.

The narrative form that becomes a specific distinction of experiencing the MythoSelf Process is autobiographical in nature, but continues into the future where one’s life is presumed known, but hasn’t happened yet. This projection of possibility and directionality that forms the structure of the future oriented autobiographical narrative that arises from experiencing the Process is referred to as one’s Life Story, or the “story of your life” within the model. The sensation of a known future that just hasn’t happened yet, held in autobiographical narrative form, is a particular application of personal adumbration.

Another specific distinction of the MythoSelf Process is that it address the inter-subjective quality of authoring the autobiographical narrative that is one’s own life story. There is a recognition that the subjective and the inter-subjective aspects of consciousness cannot be separated or fragmented, because we all are formed and exist in relation to a cultural/social context. Much of this context is shared and embodied in language and it’s form, as they arise temporally and spatially in the here and now of the individual’s subjective experience.

Therefore the authoring process, while essentially subjective, cannot leave behind the inter-subjective artifacts assimilated and incorporated as function of being and living as a human among other humans in the unique and specific, place and time, of their being.

The Experience Of Aesthetic Phenomenography As Expansion:

In part what the MythoSelf Process model seeks to impart is a fully realized conscious awareness of the phenomenographic assumptions about reality that are present for the individual, and to expand the conceptual space they can and do access as a result of that burgeoning awareness.

Accessing and authoring one’s own Life Story shifts the phenomenological and phenomenographic awareness for the individual experiencing the Process. There is an explicit, specific awareness of consciousness that becomes possible and present as a function of what happens when the specific micro-muscular configuration of being at one’s best is accessed and organized. The subjective and inter-subjective phenomenological experience then becomes embodied as a result of experiencing the Process with someone trained to facilitate it.

When one becomes aware of their own embodied phenomenological experience, as somatic response and allows themselves to acknowledge the impact and relationship of their body-based responses to sensorial data, the hold on them of linguistic and cultural artifacts loosens so they can examine them with some degree of perspective. This naturally repositions them both ontologically and aesthetically in relation to their subjective and inter-subjective assumptions about reality. It is the aspect of awareness of the inter-subjective phenomenological assumptions that makes the model phenomenographic as well as phenomenological.

In part what the MythoSelf Process model seeks to impart is a fully realized conscious awareness of the phenomenographic assumptions about reality that are present for the individual, and to expand the conceptual space they can and do access as a result of that burgeoning awareness.

This expansion of conceptual space gives them more room to play with the assumptions they make about their Life Story, and especially how they choose to adumbrate what is possible, and even likely, for them in their future.   As the individual becomes more familiar with accessing their own state of perfection, the specific soma-semantic configuration of how they are at their best, they become more capable and interested in authoring their own Life Story. As a function of authoring their Life Story, the individual who has experienced and assimilated the work of the MythoSelf Process begins to author themselves, by taking control of how they shape their future before they arrive in it … an adumbrative act that is aesthetically organized.

The idea of becoming aethetically phenomenologically and phenomenographically organized as the preferential lens of one’s own being, at the subjective and inter-subjective level, and from that authoring the self narrative that is one’s own autobiographical life story is the fundamental distinction of the MythoSelf Process.

The experience of the MythoSelf Process with a trained facilitator is essentially an aesthetically organized, phenomenographic exploration and resetting of one’s life as they know themselves, others and the world they share, to be in the here and now … expanding the breadth, depth and range of the conceptual space of being and becoming they are able to occupy and play in … and from that, how they may choose to author their own future, on their own and in relation to others.

Joseph Riggio, Ph.D.
Architect & Designer of the MythoSelf Process and Soma-Semantics

P.S. – I love reading and responding to your comments, and I’d especially love to hear what you think about my descriptions and distinctions of the models in this particular post …

Apr 13 2019

Ontological Integrity

The restoration of ontological integrity.

“The conflict about who I was, what I know to be true innately and intimately, and what I was taught to believe is the truth about the world, fractured my sense of self … i.e.: my ontological integrity. Instead of remaining secure both in who I was and how to aim myself into my future, I had conflict.”

Today I would argue that the ontological crack is really a separation between accepting direct sensory experience, and how someone has been taught (by choice or coercion). In the process of being taught they learned to think about what they experience other than as they themselves experience it directly.

We are taught to turn sensation into ideation … lived experience into abstractions and the representations we substitute for it.

We learn to “process” our experiences to project meaning onto them, not to have our experiences directly and perceive meaning based on what we experience as it emerges and unfolds before us.

In not knowing how to have the experience of our life in favor of “processing” our experience, we do not just lose touch with the direct sensation of what is happening as we experience it … we lose ourselves as well.

Mistaking ontological longing for existential longing, i.e.: mixing up your desire to know yourself as you are, with the desire to find meaning and purpose in your life, especially in your work, is common when your ontological integrity has been compromised.

Doing what you are doing and accepting it for what it is, and no more than that … i.e.: farming makes you a farmer because you are farming, not because G-d destined you to have a farmer’s soul … provides existential peace.

Today we are taught in every way that we must find our purpose to experience existential relief, substituting what we do for who we are, as the basis of our being. Depending on how you look at it this is either insanity … or what must be a leading cause of it.

A way of talking about being at and operating from your center is, “Bringing the system to rest.” Being “at rest” refers to the entirety of your experience in the world … internally, your body-mind experience, and in relation to the system that you are a part of that simultaneously contains you externally. When you are “at rest,” you are settled and at ease, without conflict, internally and externally … simply resting in a “Ready State.”

In the Ready State you can easily take action … or not … there is no hesitation or urgency to act, both are equal and remain fully available based on circumstance and choice.

The beginning point is somatic integration, becoming aware of what you are experiencing as you are experiencing it, i.e.: awareness that is sensory-based and embodied. This sounds remarkably obvious and simple, and it is once you have learned how to do it. Yet without access to the Ready State being aware of what you are experiencing, as it happens, is somewhere between unlikely and impossible.

At first I bought the theory that experiencing extreme stress as you make “progress” in your life is normal, and I thought I was sane, or at least as sane as anyone else I knew. Then I began waking up and realized I was truly living an insane life within an insane social model. When I sought relief, I found that all the ordinary physical and/or psychological medical references controlled by the insane society I was living in had to offer me were ways to modulate and cope with the “symptoms” of stress I was experiencing.

Like this, I was lost and had no easy or clear way back to sanity on my own. I was caught in the web, but I knew enough to recognize that struggling against it would only ensnare me further. While I did not have a path to freedom yet, I decided that I had to begin to make my moves within the structure of the system without attracting to much undue attention from it. From where I stood it appeared to me that “the only way out was through” … so I dove in, going deeper, becoming fully present to the insanity I was living.

(Excerpts taken from: “Experiencing The Hero’s Journey” by Joseph Riggio, edited 13 April 2019)

Apr 01 2019

Mythogenic Mastery

mythogenesis

noun

mytho·genesis | ˌmithə+ variants: or less commonly mythogeny mə̇ˈthäjənē plural mythogeneses also mythogenies

Definition of mythogenesis

1: formation or production of myths

2: the tendency to make myths or to give mythical status to something (as a tradition or belief)

[From: https://www.merriam-webster.com/dictionary/mythogenesis]

It’s interesting that when you Google “mythogenesis” Google asks you, “Did you mean pathogenic?” — potentially leading you away to a definition of something that means ‘causing disease’.

It’s also interesting to me that more people probably know what pathogenic means than mythogenic.

However, I’d like to take us beyond definitions and into experience for a few moments … to explore “myth making” as a way of approaching self awareness, self understanding and self mastery.

For years I’ve been on about mastery versus transformation. Many programs of the kind that I myself lead promise transformation. They suggest you need to be different than you are today, so that you can get/have what you don’t today. Yet, this seems to me self defeating, because whatever you think you may want that you don’t currently think you have is predicated on who you are today, and not who you will become when you have whatever it is you’re seeking. Therefore you may find that when you arrive … have whatever it is that you’re seeking … you feel no more satisfied than you were before you had it, because getting it changes you.

Years ago, around the early 1990s I had done some research and realized that people really want the feeling of satisfaction, and they want it to linger and not just as a transient experience.

So I designed a model I called the Satisfaction Cycle®.

This model was predicated on the idea that who you are in this moment right now hold all the keys to your potential through all time, and furthermore that you have immediate access to realizing that full potential instantaneously.

The only requirement …

You must remove that which limits you from experiencing yourself fully as whole and complete … right now.

Yet, most people have been trained to see themselves as only having the potential to be whole and complete in the future. This creates the endless desire for self-improvement, that some folks like to call self-growth or personal development.

Now I’m not against personal development as an idea. In fact I like the idea of improving, but I think of it as refinement, not necessity. To my way of thinking you express the fullness of being you are now seeking to experience by attending to the fullness of being that you already posses, and then you can’t help but to experience personal development.

You see, just attending to something fully and with rigorous focus refines it. I should probably make it clear here that when I use the word “attending” I mean “doing something” not “contemplating” … even if you first contemplate you must take action to complete the process of fully attending, putting the contemplation to rest.

Coming To Rest

Everyone ultimately wants to come to rest within themselves.

This doesn’t mean stopping your action or activity, it means being a peace within yourself, giving up the relentless sense of chasing something that you think you need or want, but don’t yet have.

Coming to rest means realizing this moment is complete unto itself, and stepping fully into it to experience it completely.

The paradox of coming to rest means that you begin have more time and energy available to do things you haven’t yet done, and you do them without any undue urgency or, sense of threat or overwhelm. You begin moving through the world from a position of self-mastery.

Others can’t help but to notice when you possess self-mastery.

Self-mastery expresses itself as an air of calm and control beyond the chaos of the moment. Regardless of the urgency of the moment, whey you possess self-mastery you aren’t urgent. Think of the surgeon who makes critical life and death decisions in seconds, and retains a calm deliberate certainty in the moment about the choices they make. Or, the naval fighter pilot who’s plane hurdles through space faster than the speed of sound, and calmly and deliberately controls their craft with the certainty required to land it safely on the rolling deck of an aircraft carrier in the middle of an ocean deep in the darkness of night.

I remember a story that I was told from when I was too young to remember. My grandmother, my father’s mother, who I spent a great deal of time with, was watching over me and I spiked a very high fever. My then young unmarried uncle, told me he was very concerned and felt like I needed to be taken to the doctor or the emergency room. My grandmother instead told him not to worry that the fever would break and I’d be fine. She repeatedly bathed me in cool water and then rubbed alcohol on my feverish body, three times … four times … until as she predicted, the fever broke and I “slept like the dead” according to the way my uncle tells it.

When I woke the next morning it was as though I had never had a fever, and as usual ran about leaving a wake of minor destruction in my path. Never though did my grandmother’s composure waver. Whenever she was engaged in a task of any kind she possessed and evidenced an air of self-mastery always as I remember her, even in those moments of lucidity that had become sporadic into her 103 year when she finally passed peacefully one night during her sleep.

When you possess self-mastery in the simplest moments you can extend it to the most chaotic moments. I like to think of this as keeping your head about you when all those around you are losing theirs. However, I find most people only look to access mastery of this kind when they are already in crisis, failing to seek it, practice it, and experience it in the mundane moments of their life when they more easily access it to make it a habit and pattern of being they recognize for themselves.

Stop And Smell The Roses

Mastery and mythogenesis meet where you experience your own autobiographical narratives.

For the most part the world will impose certain narrative on you … stories about who your people were/are, stories about the place you come from, stories about how you look and how that fits the current fads of appearance and beauty, stories about how you should be and what’s important or not … it goes on and on.

For instance, one of the great narratives shared and told in many places refers to the story of education … either you’re one of the smart kids or you’re not one of them. This of course has less to do with being intelligent than it does with conforming to demands to do it they way you are told. In many measures of intelligence in education creativity becomes a detriment. Yet, the label of being a smart kid, or not, puts an indelible mark on many people before they have any sense of personal choice about it.

Another common narrative has to do with what “side of the tracks” you come from … was your family wealthy or not, are you the right kind of person, do you practice the ‘right’ religion, do you have the ‘right’ skin color, do you speak the ‘right’ language and pronounce it in the ‘right’ way, are your people from the ‘right’ place, do you were the ‘right’ clothes, to you eat the ‘right’ foods, to you practice the ‘right’ traditions … and on it goes, and the narrative builds about whether or not you are the ‘right’ kind of person.

The Hermenutic Option: Despite the impositions of the narratives imposed upon you, you always have a choice about how you interpret them … you get to set the meaning.

Trying to “fix” the meaning of the narratives that have been imposed upon them, beyond their initial control, keeps a lot of people chasing a dream about who they could be or should be … but in their own minds (and maybe by dint of cultural interpretation too) ain’t.

Many folks are lost in trying to manifest a life that matches some narrative that they don’t own … one that ain’t their own.

You always get to choose your own myth, the story you are living into, and the way that shapes how you interpret the narratives of your life, as long as you want it and make that choice.

Choosing your own myth frees you. Your myth is always bigger than any of the narratives it contains.

You really have no choice as to whether or not you’ll be living into a myth, if you’re very clever you only really get to choose the myth itself.

By the time you were seven or so, a myth was present for you … and you’ve either be A) living into it unthinkingly, B) resisting it desperately, or C) revising it and choosing one for yourself.

The book of your life was begun by others, but you don’t need to remain in that story.

Whenever you choose you get to take over the authorship of your own life, and begin scripting a new life if you so desire it.

The moment you take over the myth-makers role in your own life you immediately begin reshaping the entirety of the story that’s been told so far. You don’t need to rewrite your past stories …

The very act of deciding who you are now in this moment, and who you are becoming, imposes a new meaning on who you have been.

This simple act of taking control of your own story, shaping the narrative that’s being told, transports you into the beginning of possessing self-mastery.

Keeping it simple, you cannot possess self-mastery if you don’t possess your own story.

In many old fairy tales the hero’s/heroine’s heart is removed and keep in a box by some evil witch or sorcerer and to become whole, often even to live and prevent their own untimely death, the hero/heroine must discover where their heart is hidden and reclaim it for themselves.

The heart at the center of your being that you are seeking is your myth.

Once you’ve discovered your myth, the essential story of who you are, have always been and are becoming, everything about you will begin to coalesce and reform to accept this as the centering and guiding essence of your being. You’ll feel this happening within yourself, and you’ll see the manifestation of it without as well all around you. As you continue others will also begin to notice it and will respond to it in spoken and unspoken ways.

You will be known for your acts, but you will know yourself more because of the myth you are making, and the master you’ve become.

It is of little value to master all about you, if you have left the mastery of yourself behind.

Just some thoughts to ponder as a new dawn approaches …

Joseph Riggio, Ph.D.

Somewhere on the East Coast of the United States at 05:32 AM EDT

Mar 02 2019

Revisiting: Pathways to A High-Ticket Coaching Or Consulting Practice

Or … The Gravesian Way To Making A Great Living As A Coach/Consultant/Trainer …

Okay … the idea of the Venn Diagram showing this particular intersection isn’t mine, but the commentary around it is …

Let’s take a closer look together … shall we?

[NOTE: I originally wrote this as a post on my blog where I’ve been talking the Graves Model for years. This model identifies what most drives perceptual, decision-making and behavioral responses that people default to generally, all other things being equal. The fundamental point here is that unconscious values drive responses. When you can recognize how your values shape your responses, and the way values shape the responses that others make, you can make choices that serve you more powerfully in your business. It’s not so important to try to master the Graves Model, as to get the underlying values that form business decisions that shape a business’ outcomes.]

Most of the build your coaching business gurus will point you towards what I’m calling out as the Reflective Thinking/Graves Six position where you supposedly make money by pursuing your passion … e.g.: your Million Dollar Message B.S.

BUT … while you can indeed make money by overlapping What You’re Passionate About resides and where What Your Clients Want and Are Willing To Pay Handsomely To Get overlap … there ain’t no guarantee that’s gonna happen …

BECAUSE there’s no guarantee that what you’re passionate about … or your message, life story, insights, calling, whatever … is going to resonate with what customers and clients are willing to pay handsomely for today.

Now if you notice most of these “Gurus” are following the path that most of the on-line business/marketing gurus will point you toward (and mostly follow themselves) … i.e.: the place where What You’re Good At and What Clients Want and Will Pay Handsomely For overlap. This is the Reactive Thinking/Graves Five position on the diagram, and you can indeed make loads of money when you follow this path to riches.

In other words, the Reflective Thinking/Graves Six Do What You Love Gurus seldom follow their own advice precisely, except when there’s a lucky accident and they are actually at the Integrative Thinking/Graves Seven position (think Oprah Winfrey).

I point to this position in the middle of the diagram where all three circles overlap … (BTW this is where the money you can earn is for all intents and purposes unlimited), so it all comes together for them.

Just to complete the outer positions, 90% of folks who have businesses that are actually jobs are stuck in the Reflexive Thinking/Graves Four position, where What You’re Good At and What You’re Passionate About overlap. (NOTE: This is Michael Gerber of “The E-Myth” fame refers to as the technician’s ‘entrepreneurial spasm’.)

OKAY, SO HERE’S THE “SKINNY” AS I LIKE TO SAY …

YOU HAVE TO DECIDE EXACTLY “WHY” YOU WANT TO RUN A COACHING/CONSULTING/TRAINING BUSINESS!!!

(Or, what you get from your coaching/consulting/training business will not necessarily be what you want or expect to get from it.)

What To Do About It …

(If You Really Want To Build A High-Ticket Practice)

A great majority of folks who are good at what they do, but ain’t making no money, are operating at a Reflexive Thinking/Graves Four position on this diagram. It’s simple and kind of stupid (I’ll explain why later on, give me a minute to get there …)

Most folks who are willing to do what it takes, are at a Reactive Thinking/Graves Five position on the diagram, and are building businesses that make money, sometimes tons of moolah, but they aren’t necessarily that happiest folks on the planet (in fact they are often the most anxious folks on the planet, always waiting for the house of cards they built to implode).

When you leap to the Reflective Thinking/Graves Six position you find that there’s a whole spectrum of success, from what is utter financial failure to super financial success and independent wealth. Yet, these folks are living in a dream expecting to live the dream, i.e.: doing well by doing good, regardless of the fact the reality is that most of the time they are more interested in what they want to do for themselves than helping out the world as a form of service or sacrifice.

Now that ain’t saying that folks who are operating out of the Reflective Thinking/Graves Six value set aren’t doing good work, it’s just that the reality is that most of the time that decision is based on what NLPers (folks trained in NLP/neurolinguistic programming) call Sorting By Self and Internal Reference. In other words they decide what’s most right by their own internal measure and not necessarily what would in fact most serve the world-at-large.

For example a whole lot of these folks drive expensive SUVs and many drive expensive sports cars, that ain’t doing a whole lot for the planet they claim to love, or being particularly respectful of the percentage of resources they use compared to the least privileged folks on the planet. And those in the coaching/consulting industry don’t stay local/buy local/work local either, because they are getting on planes to go to the conventions where their tribe meets up and when they’re not flying to meet their tribe they’re looking to hook up with some tribe in Fiji or Patagonia or the Himalayas on holiday.

Once again, I’m NOT condemning these folks … good on the if they’ve found a way to satisfy their deepest desires and making the dosh they need to pursue them fully. BUT, as I said this is as much a lucky coincidence as it is strategic planning, and even then this is NOT the path to sainthood regardless of how many Salutations to the Sun you’ve done, or how many hours you’ve spent meditating mindfully, or even if you’ve spent two years of your youth in the Peace Corps.

The main point for anyone who’s trying to build a high-ticket practice is to get that if you want to be on the path to success that is strategic, then you’ve really got to look at why you want this and how you expect to pull it off in the real world where no one cares about your intention …

That’s right … NO ONE CARES ABOUT YOUR INTENTION!

ALL FOLKS CARE ABOUT ARE WHAT THEY WANT AND,
HOW YOUR ACTIONS HELP THEM GET THAT … OR NOT!

(NOTE: There is an exception to this as well … when folks believe and expect that you will help them get what they want, even when that doesn’t turn out to be true after the fact.)

So think about it … WHY DO YOU WANT TO BUILD A HIGH-TICKET COACHING, CONSULTING OR TRAINING PRACTICE???

In other words answer these two question for yourself:

1. What do you expect to get from building a high-ticket coaching, consulting or training practice?

2. How will getting this satisfy your deeper desires and values beyond just making money (unless your at Reactive Thinking/Graves Five, just making money is not going to keep you happy).

Now going back a step …

If you both want to make money AND satisfy your deeper desires and values you’ll need to come to terms with a couple of things …

FIRST … you MUST satisfy the intention to serve your clients based on “What Your Clients Want and Will Pay You Handsomely For” … if you’re NOT starting here you are NOT operating strategically with regard to building a High-Ticket Practice.

AND … you MUST satisfy the intention to serve “What You’re Passionate About” as well.

Now, that may sound like I just recommended that you follow the Graves Six pathway to success, and that’s ALMOST correct, but as they say in the infomercial world … “WAIT THERE’S MORE!”

REMEMBER … there’s absolutely no guarantee that “What You’re Passionate About” and “What Your Client’s Want and Will Pay You Handsomely For” are aligned or will come together … if those two things aren’t also “What You’re Good At” too.

Because typically High-Ticket Clients almost always go to someone who is an expert, who does the best quality work, for what they want and expect to pay handsomely for as well. In other words, they seek out folks who are good at what they do as their primary criteria (even when they get it wrong because someone has created a reputation built on sand … probably a savvy Six BTW).

For BOTH YOU AND YOUR CLIENTS to be deeply satisfied you need to be in the Reactive Thinking/Graves Five zone for them … AND the Reflective Thinking/Graves Six zone for you!

And, in the world of this model Reactive Thinking/Graves Five and Reflective Thinking/Graves Six together equal Integrative Thinking/Graves Seven when it comes to building a High-Ticket Coaching, Consulting or Training Practice that satisfies BOTH YOU AND YOUR CLIENTS!

Summing It Up

Simply put, STOP PAYING ATTENTION TO THE MAGICAL THINKING WORLD OF THE GET RICH QUICK BY DOING WHAT YOU LOVE Gurus!!!

While there’s nothing wrong with doing what you love … HECK I RECOMMEND IT … you aren’t going to have the chance to work with the High-Ticket clients you want, or to strategically satisfy your desire to make more money … or get filthy, stinking rich for that matter … if you don’t move out of the position you’re in to a position where you really do satisfy all the people in the equation BASED ON THEIR CRITERIA AND NOT YOURS ALONE.

As the wise men say, there are many paths to the top of mountain, but whether you get up there broken and defeated barely having survived, happily trekking with a merry band of sherpas and stopping for a week in basecamp before you turn around and head down never having seen the peak, or travel all the way in a luxury helicopter is up to you.

If you want to you can indeed have it, and knowing WHO you are, is at least as important as WHAT to do and HOW to do it … this is the world of Integrative Thinking/Graves Seven autonomy and success … and, here’s a little secret, when you are operating from WHO you are, you begin to gain unprecedented insight into WHO your clients are as well.

So if your guru isn’t starting there with you, i.e.: WHO you are, as the basis for designing the offers you build your HIGH TICKET Coaching/Consulting/Training business around, then at least remember this wise saying … CAVEAT EMPTOR (i.e.: buyer beware).

Joseph Riggio, Ph.D.
Architect & Designer of the MythoSelf Process, Soma-Semantics and Generative Flow

P.S. – Leave a comment and let me know what you think … if you’d like to get a little more clarity on your current identity and values in regard to your business, I can talk and walk you through where you are on the diagram today and help you make the move to the center of yourself in about 15 minutes . If you’d like to pursue it you can schedule a call here …

Schedule Your Short Complimentary 15 Minute Call with Me Here

Dec 17 2018

Seeing Wholeness

The Key To Transformational Embodiment

About 30 years ago I began searching for the universal ”skeleton key” to transformational change.

By the mid-1990s I had come to the conclusion that the ”key” to transformational change was part of what I began calling the somatic ground of being … embodiment … the foundation of ontological experience and awareness. This led to an approach using somatic interventions to instigate ontological transformation.

I remember sitting in the “Hypnotorium” with Roye at the front doing something with someone, a piece of profound transformational hypnosis.

This is very different from what many think of as hypnosis, i.e.: “You are getting sleepy … your eyes are getting heavy, tired, and they want to close … just let them close, NOW … going deeper into a deep, deep sense of relaxation … let yourself float down, even deeper, still …” and then some suggestions about stopping smoking or losing weight, or some other habit interruption and reframing.

It’s also obviously very different from stage hypnosis, (same script followed by), ”Now you will follow my suggestions … when I snap my fingers you will open your eyes, and when I mention the word “hypnosis” you will cluck like a chicken …” No, not anything like that at all.

Transformational hypnosis was … is … the art of shifting the ontological awareness you operate from about reality, what is real and how it is organized, and most importantly your place in relation to it.

Within the art of transformational hypnosis there is an intention not to change symptoms or behavior at the surface, but the structure of your perception at a deep and essential level, all the way down to the core of your sense of identity.

Now the way I was learning about how Roye worked was presented in what he referred to as “wholeform” … never truly broken down into steps to follow, but instead presented as a complete piece of work.

Someone would come in and present a life issue they were facing and within … a significant choice in a relationship maybe, or the need and desire to make a major change in their profession or lifestyle, it might be they were dealing with a major loss and were struggling with processing it fully, and as often it would have been someone who was simply stuck and yearning for a breakthrough to an imagined future that infuriatingly continued to elude them.

Roye would refer to whatever it was that the person presented as the ”presenting problem” and point out that it was simply the lens to a solution. The trick of course was to be able to elicit and discern the solution that had been obfuscated by the presenting problem and remained unavailable to the one presenting it.

So I would come, a couple or a few times a month, or even weekly, to sit in the Hypnotorium with Roye to learn the secrets of the deep art of transformational hypnosis. I have to admit that for months the entirety of it eluded me and all I could gather from what he was doing at the front of the room was bits and pieces of technique.

Maybe I would pick up a way of leading someone into an altered state with some bit of language. Or, I’d notice that Roye would alter his posture to be more like the person he was working with, and yet with all these bits and pieces I was gathering my skill remained mostly limited to working at best at the surface of things.

Then it happened …

I think maybe I was tired, or frustrated, but I’d given up trying to “get it” and I just sat there as Roye was doing a piece of work with someone and I saw the whole thing!

This wasn’t the process he was using, or what he was doing, it was what he was noticing about the person in front of him. They are the whole thing!

This is where the magic happens. I got that absolutely in that instant, as fleeting as it was and as difficult to recapture. By trying to “get it” … looking and listening for what it was, I remained unable to get the “whole thing” … the entirety of what happens moment to moment as you are with someone.

The “whole thing” is the entirety of how someone is organized in any given moment AND how they change moment to moment in an endlessly choreographed dance of dynamic movement.

This way of seeing became the essence of the work I do and teach in MythoSelf Process and Soma-Semantics models.

I proposed we have a fundamental, ontological state of being that is innate to us, because of the deep integration between the somatic and semantic structure of wholeform experience that treats the body-mind as an integrated singularity. This state of being always emerges in wholeform as a singularity all at once.

The wholeform ontological structure contains the entirety of the way we are within our bodies, how we use them, move within them and move through them, and the language forms that arise to inform us and others via the descriptions of the subjective experience we are having as we do.

One of the primary teaching distinctions of the MythoSelf Process and Soma-Semantics is the art of Seeing Wholeness.

Yet Seeing Wholeness remains elusive, as it did for me for months of my early training with Roye, only becoming apparent in that first instance as a wholeform experience of undifferentiated wholeness that was the true essence of the person I saw for the first time that day.

Seeing The Wholeform Of Wholeness:

To see wholeness you cannot be looking for the pieces or the parts, as wholeness only exists in the wholeform.

This is what makes it so hard for folks to learn … the letting go of trying to see what they cannot yet discern for themselves.

For most people to learn to see wholeness you must allow yourself to see it through the eyes of someone who can already see it, and see what they are seeing, not what you are looking for yourself.

This of course is a kind of trick you must learn for yourself, i.e.: to see through the eyes of another.

What you’re noticing for is the entirety of whatever you are present to, not the parts of the entirety. Of course the entirety includes you, since you are present as well.

Wholeness always includes whatever happens between you and what you are noticing, and it is there that the magic of the wholeform experience becomes most present … in the space between.

To put this another way, I always feel the wholeform experience before I can see it, but once I can feel it I can’t help but to see it as well.

What we call adumbration in the MythoSelf Process and Soma-Semantics training forms the basis for seeing wholeness … the ability to foresee what is emerging as it emerges, or even a microsecond or so before it is apparent in any ordinary sense of being able to see it.

As crazy making as this seems to see wholeness you must allow yourself to feel it coming before it’s there within yourself. Then you must allow yourself to stop looking for anything and just notice for everything, because when you are tracking for wholeness everything changes all at once.

When you are noticing for wholeness you do not only notice that someone has moved an arm or a leg, or that they smiled or frowned, or that their voice changed in someway such as increasing or decreasing in volume or pitch. You notice for the way they are now entirely different AND they moved an arm or a leg, or that they smiled or frowned, or that their voice changed in someway such as increasing or decreasing in volume or pitch.

By getting caught by the arm or a leg moving, or that they smiled or frowned, or that their voice changed in someway such as increasing or decreasing in volume or pitch, you lose the sense of the wholeform, and you lose any ability to see wholeness.

Wholeness flows.

Wholeness doesn’t exist in any moment and it does in every moment. It is the ability to see the grand pattern of change and transformation, and to notice for how that pattern organizes itself in alignment with some future, teleological wholeform possibility.

Using the information that is present by tracking the Soma-Semantic (whole)form you can then assist whomever you are working with to align themselves with that wholeform possibility as the possibility of choice. This then becomes the trajectory along which they propel themselves into their chosen future.

NOTE FOR MYTHOSELF PROCESS FACILITATORS AND TRAINERS:

When you can do this you are doing the MythoSelf Process, and only when you are doing this, doing anything else is something, but not the MythoSelf Process.

Merry Christmas 2018!

Joseph Riggio, Ph.D., Parsippany, NJ
Architect & Designer of the MythoSelf Process,a SomaSemantics and Generative Flow