“I”Am A Narrative

December 23, 2020 by Joseph Riggio 5 Comments

Searching for the Self …

Probably since we first became self-aware humans have been exploring and attempting to make sense of the concept of the self, or the “I.”

Maybe these times more than any other in recent history demand that we achieve the self awareness necessary to process reality as it is … and not as we hope for it to be …

Modern cognitive neuroscience suggests that the “I” must be a function of neurological interactions happening deep in the brain, most of which are occurring at a pre-conscious level of awareness. These interactions are a function of neuronal functions and synaptic connections that happen as a result of what can generally be called learning.*

Exposure and interaction with the external world form patterns that become imprinted in the brain in a process called myelination. These interactions include the sense of self that arises as physical awareness of one’s being, largely experienced and organized in the cerebellum. My sense of this process is that “rear brain” cerebellar processing interacts with “front brain” neocortical processing to create an awareness that forms the self we know ourselves to be.

A neuroscientist, Dr. Masao Ito at the Riken Brain Science Institute in Japan, suggests that it is the cerebellar processing that forms what he referred to as the “implicit sense of self.” In fact, these particular interactions that form the implicit sense of self, or the awareness of the “I” are a kind of recursive, infinite loop that regress upon itself, until only the representation of the “I” remains on the internal screen of our mind as an absolute representation that seems immutable. Yet we also know at another level that this “sense of self’ changes through time.

Essentially I interpret this thinking about the “I” that I know myself to be as a set of neurological interactions as a pattern held intact around a central conception that has many representations that have varied over time. The “I” I know myself to have been at say 7 or 8 years old, doesn’t not correlate in a one to one, isomorphic way with the “I” I know myself to be today. Yet that earlier “I” of 7 or 8 I do know to be a representation of myself from another time.

The kind of variation of my sense of myself as “I” has many forms that are equally me, at points in time that can vary by years or decades, or for that matter minutes or maybe even seconds, as when a particularly strong emotion overtakes me and changes my sense of myself seemingly instantaneously. Yet, some core sense of self, i.e.: “this is me,” remains throughout the varied representations I have as I experience them through time.

The Narrative Of The Self

This “sense of self” as I’m referring to it is contained in narrative, where narrative is the sequencing of events within events as they unfold, e.g.: this happens then that happens … and so on. It could also be languaged as, “this happened, then that happened” or “this happened, then this is happening” or even, “this happened, now this is happening, and then that will happen” so time becomes flexible within narrative.

Also, time isn’t limited to progressing from past to future in narrative, e.g.: because I know that this will happen, I remember that happening, and now this is happening, where the placement in time can be freely moved between moments, in the past, present or future, in any ordering so chosen by the narrator/author. Entire events can disregard any point in time in narrative such that every that has occurred, is occurring or will occur, is the only time referenced.

For each consideration of time, events also need some place to occur as well, e.g.: that happened there, this is happening here, and what will happen will be felt both here and there. This confluence of space and time, is a space-time moment, which I’ll call a “moment” for simplicity, meaning that a “moment” is a reference to a specific space-time where the event in a narrative happened, is happening or will happen.

In any moment each of us has a sense of self that we reference as our “I”… the “I” … or more concisely, simply “I.” Each of the “I”s I experience is considered within the context of the narrative that I hold about the event and the moment within which it occurs. Let me make this clear about the universality of what I am saying to include the event of just thinking about my “I” … for example, who “I” am, or who am “I” … such that there is no experience of self that does not happen as a moment in the narrative.

Since the “I” remains malleable in regard to the moment in which the “I” engages in action in the world, the question of which “I” has the experience comes up as a natural consequence of this understanding. Furthermore, the “I” that has the experience also determines the actions that I take, and the outcomes I produce (including of course not producing an outcome that I intend).

Given all of this, it makes it essential to have some sense of the “I” that would be most likely to haven the experience I want to be having, as well as the “I” most likely to produce the outcomes I intend. Or stated differently, what narrative most likely supports my having the experience I want to be having, and producing the outcomes I intend?

Another, maybe more direct and simple way to consider all of this could be stated as …

The narrative I am holding and operating from determines the experiences I have as well as the outcomes I produce, so in taking control of my self narrative I can direct both the experiences I want to be having and the outcomes I want to be producing.

Fortunately for us we are organized innately to understand narrative, and we posses an innate skill in both responding to and creating narrative on the fly. This of course doesn’t mean we all do this as well as any other, any more than suggesting that we all walk, run or swim as effectively as any other person, but yet possess the innate ability to do these things naturally given the opportunity to do so.

Also, like walking, running and swimming we possess the ability to increase and improve our knowledge, skill and performace in responding to and creating narrative. This suggests that we have an ability to notice for what narrative we are experiencing and responding to with greater facility and effectiveness in regard to producing our intended outcomes, and the ability to increase our facility and effectiveness at creating narratives that are better suited to allowing us to have the experiences we most desire and, those we use in producing our intended outcomes.

Another way to refer to the self narrative form is by the phase “autobiographical narrative,” in this case this refers to the self narrative told by you, about you, to yourself, and to others as you choose. The autobiographical narrative is your “life story” … the way you represent who you have been, who you are and who you will become in narrative form.

If we accept these premises as true for us, then the ability to know you life story can be seen as critical to your self awareness, and more importantly to how you are directing yourself to have your experiences and, how you will respond to events and create the outcomes you do, or fail to do.

Building The Critical Narrative

The narrative you hold as your life story, the autobiographical narrative, is the key to organizing what I call the Ladder of Perception …

Perception
Sense Making
Meaning Making
Decision Making
ACTION! –> Results/Outcomes

We know the world, and our experience of the events that occur, as a function of who we know ourselves to be in relation to them. This begins with whether or not we even perceive them to begin with, i.e.: we have awareness of the event/s past the threshold of our sensory system processing them for sense making and meaning making.

There are perceptions that occur below the threshold of awareness … i.e.: we are present to the sensorial data, but what we perceive sensorially never reach the level of stimulation necessary for us to become consciously aware that we are perceiving the sensorial stimuli. Yet this transformation from simple impressions in our sensory system, to which we may be responding in a reflexive ways, never make it to the level of conscious processing, i.e.: they remain out of our conscious awareness.

For example many of our phyisological homeostasis responses operate in relation to external, environmental stimuli that we never become aware consciously until they exceed our thresholds of familiarity, comfort, priming , or targeting. Specifically, we can use the sense of temperature changes that we respond to almost instantly via our internal regulation system, keeping our core temperature steady, yet until the range of temperature change exceeds the threshold of comfort we remain largely unaware of these changes happening.

Familiarity and comfort remain largely out of our conscious awareness until these thresholds are breached, e.g.: how salty our food actually is when served and tasted. Yet both priming and targeting can influence the threshold levels we experience. For instance if we are specifically tasting food for the level of salt it contains we become much more sensitive to the taste impression of saltiness. The same is true if we are testing the ambient temperature, say with an intention to dress appropriately.

These threshold conditions are primed in part by the autobiographical narrative we hold, i.e.: how we know ourselves to be in relation to the events we experience. This tends to be especially true in regard to how we experience the “other” … those people we interact with in our lives.

We can build the experience of others into our life story in one way by categorizing people we know as well as those we don’t … e.g.: family, intimate/close friends, casual friends, acquaintances, strangers … enemies. As soon as we fit someone into a category our sense of them (in relation to ourselves, as well as who they are independently of us) becomes influenced by the category into which we’ve placed them.

This example of categorizing people as a reflection of our life story then runs into our ability to make sense of someone immediately upon recognizing them (perception –> sense making), and then almost as immediately making decisions about how to respond to their presence (sense making –> decision making). This in turn determines our response to them (ACTION!) and their response to our response (results/outcomes).

These loops then reinforce or diminish our sense of the validity of our life story as an accurate representation of reality. So for us, reality and the story we tell ourselves and others about it are the same. This remains true for us even when the evidence we’re confronted with presents a contrary view.

Dealing With The Cost Of “Truth”

When confronted with evidence contrary to our life story we typically experience extreme cognitive dissonance, leading to immediate rejection and avoidance in most people. I’d argue that only those who have specifically trained for dealing with cognitive dissonance when it arises in any other way fall into the trap of rejection and avoidance that allows them to keep their pre-existing life story intact.

You pay the cost of failing to produce the results and outcomes you expect, intend and desire … acting insanely, i.e.: being incapable of any action related to what is real beyond your projections of self … when you are living from, and operating in relation to, a life story that rejects and avoids contrary evidence.

Philosophers call this way of thinking and acting “solipsism” …

sol·ip·sism/ˈsäləpˌsizəm/ noun

the view or theory that the self is all that can be known to exist.

Psychologically a solipsistic personality exhibits Solipsism Syndrome …

Solipsism syndrome refers to a psychological state in which a person feels that reality is not external to their mind. Periods of extended isolation may predispose people to this condition.

In my experience a large portion of my clients experience either periods of solipsism or respond solipsistically to events in their lives that are contextually driven. I’ve especially seen this when people are going through periods of personal and/or social transition. This prevents them from exiting the loop they find themselves in, where they seem unable to move beyond what limits them, often despite previous success (even in the same domain of consideration).

These folks seem categorically unable to process that “This isn’t That” … or the need to frame what they are experiencing in relation to their pre-existing life story, and the contextual framing represented by it. Their life story has become impenetrable in relation to whatever they are confronting that limits them.

Making the shift that allows your life story to be more porous and permeable in regard to what you confront that leads to a sense of cognitive dissonance provides both relief to the discomfort that leads ordinary folks to rejection and avoidance, and also a way to update your life story to encompass a greater range of possibilities in regard to creating results and outcomes … on your own and with others.

Helping clients make this shift is the primary thing I do … in my webinars and programs, in my 1-to-1 Private Work work with clients, in MythoSelf Process training and mentoring … essentially, I’m all (and to some degree “only” about) helping people to become aware of their life story, how it drives them, and showing them how to modify and update it.

While there may be a million and one ways to tap into the power of your life story, and what could be possible when you update it to more closely reflect reality “as it is” and not “how you want it to be” my singular approach aims at developing profound cognitive adaptability and maturity as personal developmental evolution to achieve new levels of awareness and personal performance. I call this approach the MythoSelf Process, and now you know a bit more about it too.

Joseph Riggio, Ph.D.
Architect & Designed of the MythoSelf Process and SomaSemantics
Sarasota, Florida

P.S. – If you’d like to arrange a time to explore and discuss working with me privately or joining one of my programs, including the upcoming 2021 MythoSelf Certification programs let’s chat about it …

Schedule A Complimentary Call With Joseph Here

If you’d prefer you can start by requesting more information about the upcoming 2021 MythoSelf Professional Training and Certification Programs …

2021 MythoSelf Professional Training and Certification Programs Info HERE

*NOTE: I dealt extensively with explaining the process of learning, presented as the concept of “wholeform learning” … what others might prefer to refer to as “natural learning” … in my book, “Experiencing The Hero’s Journey” available at Amazon and other booksellers.

Outlaw Thinking: Part 3

November 9, 2020 by Joseph Riggio 1 Comment

grok

grok/ɡräk/Learn to pronounceverbINFORMAL•US

understand (something) intuitively or by empathy. “because of all the commercials, children grok things immediately”
- empathize or communicate sympathetically; establish a rapport. “nestling earth couple would like to find water brothers to grok with in peace”

Grok/ˈɡrɒk/ is a neologism coined by American writer Robert A. Heinlein for his 1961 science fiction novel Stranger in a Strange Land. While the Oxford English Dictionary summarizes the meaning of grok as “to understand intuitively or by empathy, to establish rapport with” and “to empathize or communicate sympathetically (with); also, to experience enjoyment”, Heinlein’s concept is far more nuanced, with critic Istvan Csicsery-Ronay Jr. observing that “the book’s major theme can be seen as an extended definition of the term”.

(https://en.wikipedia.org/wiki/Grok)

“Grok means to understand so thoroughly that the observer becomes a part of the observed—to merge, blend, intermarry, lose identity in group experience. It means almost everything that we mean by religion, philosophy, and science—and it means as little to us (because we are from Earth) as color means to a blind man.”

It’s what I do … I grok.

I am a Master Grokker.

I grok professionally with and for others.

SO …

I , Joseph Riggio, grok the MythoSelf Process, and within that universe of understanding, the underlying developmental modeling principals that the building of worldviews, and the narratives that form and inform them, ultimately rests upon.

Now, if you’ll stick with me for a short bit longer I’ll get to how and why this may be of critical important to you too.

Hackers also grok, as in “I hack reality, because I grok it.”

The word was later woven into hacker culture, appearing in the earliest editions of the Jargon File from the early 80s, which was later edited and republished by famous programmer Eric S. Raymond under the title The New Hacker’s Dictionary.

The primary definition given there is consistent with Heinlein’s, but the more religious and mystical connotations have been dropped:

To understand. Connotes intimate and exhaustive knowledge. When you claim to ‘grok’ some knowledge or technique, you are asserting that you have not merely learned it in a detached instrumental way but that it has become part of you, part of your identity. For example, to say that you “know” LISP is simply to assert that you can code in it if necessary — but to say you “grok” LISP is to claim that you have deeply entered the world-view and spirit of the language, with the implication that it has transformed your view of programming. Contrast zen, which is similar supernal understanding experienced as a single brief flash.

Here’s an especially interesting bit for me:

When you claim to ‘grok’ some knowledge or technique, you are asserting that you have not merely learned it in a detached instrumental way but that it has become part of you, part of your identity.

I am quite literally asserting that after thirty plus years of immersing myself in the work I do, i.e.: the MythoSelf Process, and all the bits and pieces that it contains and it built up from and in relation to, I grok this stuff like nobody’s business!

NOW onto why this is all important, maybe critical, for and to you …

I’ve been laying out a premise for what I’ve playfully been calling Outlaw Thinking in my last couple of posts.

The essence of the idea is that A) I think (and therefore communicate) differently … other than as folks normally associate what thinking is or how it should be done, i.e.: in a straight linear way, from point A to point B, as efficiently and directly as possible … and, B) I help others to think and communicate like an outlaw too, meaning that I help them build new and more complex worldviews and narratives, that give them unique perspectives, options, choices and opportunities, because they develop significant adaptability in the way they think and communicate.

Okay here that is again …

B) I help others to think and communicate like an outlaw too, meaning that I help them build new and more complex worldviews and narratives, that give them unique perspectives, options, choices and opportunities, because they develop significant adaptability in the way they think and communicate.
SIMPLY … I train people to grok their world, their work, their own lives, and the other folks they engage and interact with … and I also train folks to do this work I do with others, so they can help their clients grok too.

Now you have what you need to decide if this is important, or even critical, to where you find yourself in your life today.

If getting to this kind of thinking and communication in your life and work means something to you, you’re in the right place … YOU’VE FOUND IT!

OUTLAW THINKING REVISITED:

So what do I do again, and why is it important, or critical, for you:

Applying the MythoSelf Process model with my clients helps them to unwind sticky, or wicked, problems and situations in their lives, relationships, work and businesses.

“Grokking” the MythoSelf Process model gives me a kind of genius superpower … because it makes it obvious what level of thinking someone is operating from, and where the limitation in their cognitive process exists, and then points the way to resolve that so that my clients can literally upgrade their mind.

The “genius” in the model is available to anyone who groks it, and that’s ultimately the effect of working with someone deeply versed in the MythoSelf Process.

All perspectives, or worldviews, rest on narratives that describe what is real for the individual, or organization, that is living within and in relation to the narrative … the stories they tell about themselves, others and the world as we know it to be.

The MythoSelf Process model uncovers the existing narrative, as well as the “primal narrative” — the origin narrative that contains the uncorrupted and uncompromised form of the individual or organization, before any attempts where made to reshape them to fit into what society wants them to become.

The primal narrative is the pure mythic form of the individual or organization, and provides access to a teleological trajectory the pulls them into the most desirable future possible for them. In some models of transformational work this would be referred to as becoming authentic, or operating authentically.

The advantage of accessing the primal narrative, or mythic form, that working within the MythoSelf Process provides any user, is that decision making becomes unclouded, and action taking become virtually automatic in relation to creating the outcomes you intend … the effect is that taking effective action, and creating results, feels effortless.

Solving wicked problems is especially important to what we’re discussing here, what I’ve call Outlaw Thinking.

The MythoSelf Process allows you to process complexity that gives rise to wicked problems, and develop effective strategies that unravel the complex issues that have tentacles in multiple directions, having multiple consequences that are overlapped, intertwined and potentially costly if you fail to resolve them, and when they are resolved well are highly rewarding.

Doing this requires operating from a different mind and elevating your performance in relation to the world we now live in today.

The deep challenges we face include:

A brain that evolved somewhere between 500,000 and 50,000 years ago, not in the complex and interrelated global world we now move in
Cultural learning and impositions designed hundreds of years ago, imposing explicit laws and implicit rules that order our lives today, that no longer effectively represent the world we are living in now

Only by upgrading your worldview, i.e.: effectively upgrading your mind, can you hope to effectively deal with the actual levels of complexity and circumstances we live in relation to on a daily basis today.

The MythoSelf Process is a method for working with someone who will guide you through the specific things you need to do to shift how you are experiencing yourself and your life, usually in relation to a specific situation or circumstance you are currently facing, that then generalized the upgraded pattern of thinking throughout your life.

Beyond the MythoSelf Process work with a facilitator or trainer of the Process, there is an opportunity to learn more about the foundational principals that form and inform the Process.

These principals used with the MythoSelf Process model are built on a developmental model of cognitive maturity, and will dramatically shift the way you think and the way you communicate (because quite literally communication is thinking — as you raise the level of your cognitive maturity communication, and language use in particular, become a controlling mechanism for thought).

If you’re ready to take the next steps in exploring how you can make this kind of leap in advancing yourself, your thinking and your communication have a look here now:

Mastering Cognitive Maturity

Best,

Joseph Riggio, Ph.D.
Architect & Designer of the MythoSelf Process and SomaSemantics

Developer of A.C.T. | Adaptive Cognitive Training and the Cognitive Maturity Model

P.S.: If you’re interested in working with me in one of my small coaching groups or 1:1, there’s no need to wait any longer, reach out to me directly at: joseph@josephriggio.com, and we’ll come back to you about how to find out more about taking the next steps to do that …

Changing Minds …

October 28, 2020 by Joseph Riggio 1 Comment

Escaping The Matrix

“Remember … there is no spoon.”

(Author’s Note: This one is going to go deep fast, and then loop around a bit, all requiring some commitment, probably demanding a few readings, but I bet it will be worth many readings after you’ve read it once … ENJOY!)

Take A Walk With Me On The Wild Side of POWER | CREATIVITY | INFLUENCE

For thirty years I’ve been working with clients personally and professionally helping them become more:

Powerful in their lives, i.e.: able to take the action that leads to the results and outcomes they intend
Creative in how they approach thinking and decision-making, with an aim at helping them become more adaptable and artful in acting strategically
Influential in their interactions, becoming masterful at communicating authentically and persuasively to engage, enroll and empower others

This is ultimately about how you can develop deep personal mastery so you can create the life you want to be living … a life lived on your own terms, without compromise.

So if you’re ready walk with me for a bit and we’ll explore the journey I’ve take to where I am today in the work I do.

A Little Background:

In the early 1980s I began developing a model of thinking about thinking, or more specifically thinking about how to improve thinking, that I called “Transformational Applied Philosophy” … T.A.P.

I named what I was working on Transformational Applied Philosophy because I was focused on building a phenomenologically grounded model of transformational ontological change, designed around the work of a few philosophers I was reading deeply at the time.

The philosophers I was reading at the time included: Georg Wilhelm Fredrich Hegel (post-kantian logic and phenomenology), Edmund Husserl (existential phenomenology), Arthur Schopenhauer (aesthetic existentialism), Martin Heidegger (existential ontology), Maurice Merleau-Ponty (embodied ontological existentialism), Ludwig Wittgenstein (metaphysics and analytic philosophy of language), and John Searle (analytic and linguistic philosophy/philosophy of mind).

Then I went on and found a few more philosophers who I added to the mix of my reading, social ontologists like Gilles Deleuze, a couple of the hermeneutic philosophers like Jurgen Habermas and Hans-Georg Gadamer, and those in the domain of philosphy of mind, neurophilosophy, cognition and embodiment like Patricia Churchland and, George Lakoff and Mark Johnson.

All of that reading was significant because philosophy has been informing people about how to live their lives well, to find a path of authenticity and purpose. Reading philosophy can be challenging, it dense and sometimes very dry too. And, one thing literally leads to another … and another, and another … ad infinitum, until you’ve read the entire canon of Western Philosophy at least (which of course I haven’t, and neither has anyone I know of, but some professional philosophers sure seem to have read 90% of it!).

I still read philosophy actively, more of the later kind … philosophy of mind, cognitive science and neurophilosophy … and this forms a great deal of my background, and current focus, about how I think about thinking, and help others to think better … i.e.: with greater clarity and more precision, leading to a dramatic increase in the ability to think with passion and strategically.

My realization was that while approaching my work with clients philosophically had great and deep value, what I am aiming at required something more than what staying just in the domain of philosophy offers me and my clients.

Going Beyond The Basics

When I found them I fell in love with informal logic and embodiment. This was especially true as the embodiment movement led through the extended mind phase led by Humberto Maturana and Francisco Varela’s work (following Gregory Bateson), and evolved to an understanding enactivism/enactment, where the premise is that the mind exists in the interaction with the environment. Quite literally the environment, and the objects in it, the total context, is as much a part of the mind of the individual as the individual’s neural processing and physical/sensory experience.

So I began to look more and more into the domain of somatics and folks from F.M. Alexander to Moshe Feldenkrais to Thomas Hanna. That took me deep for many years, way into anatomy, physiology, and eventually into neuroscience too. But, because I was led there by an interest in the idea of undifferentiated body-mind singularity my focus for about five years centered on studying cerebellar response where movement predominates thinking, proprioception and vestibulation.

HEY, PLEASE STAY WITH ME … WE’RE GETTING THERE …

Somehow this stuff made sense to me as a set of intertwined connections linking and weaving it all together, especially when I began looking at it through the lens of narrative and mythology, and the structure of storytelling.

This phase of my work was deeply grounded in studying the work of Joseph Campbell, the renowned mythologist, and his “Hero’s Journey” model. There’s no way you can do this and avoid looking at the work of many other folks in related fields from psychology (e.g.: Carl Jung) to ethology (Konrad Lorenz) and anthropology (e.g.: Gregory Bateson), linking what I call the biological imperative with the creative imperative, leading to an aesthetic orientation.

Sometime in the late 1990s I was introduced to the work of Clare W. Graves, the developmental social pyschologist. Dr. Graves work impacted my thinking on many levels and shifted the framework of the model I been developing for almost ten years by that point. For the next ten years I would study the work of the post-autonomous, post-conventional developmentalists including Jane Loevinger, Susanne Cook-Greuter, and William Torbert.

OKAY, WE’RE THERE!!! (WELL ALMOST THIS TIME, REALLY …)

Mythological Expressions

By the early 1990s I’d begun referring to my model as “The Mythogenic Self Process” which became the “MythoSelf Process” by around 1994.

That was because of the impact of Joseph Campbell on my work. Adding up all the pieces led me to take a mythological turn, or what I think of equally as a narrative turn. I began to realize that our entire relationship to reality is structured like story, i.e.: in narrative or mythic form.

I’d moved well beyond the limited philosophical approach I’d begun thinking was the way to achieve significant transformational change with clients.

The way I approached transformation early on was based on a premise that the way we hold and process information in our brains as the manipulation of representations, both sensory memories and/or abstractions. That’s why I became (and to some extent remain) so fascinated with a philosophical approach. This approach has great validity when dealing with the cognitive process of making sense of and manipulating information, e.g.: language.

What was missing were the two elements that have become the signature pieces of the MythoSelf Process, sensorial cognition and dynamic movement. When I added these to using a narrative approach to uncovering the mythic form of the frame of reference that holds reality intact for an individual or organization, i.e.: the externalized temporally organized markers that are then internalized and acted upon, it all came together … finally!

(FWIW, I know this all very technical sounding, but I warned you up front this was going to take some commitment, but that it would be worth it, right? BTW, you can ask me about anything you want me to clarify in the comments section below.)

By 1999 I’d already begun training and certifying others to use the model and process I’d designed with great success.

For the next twenty years I’d continue to develop and refine the work I’d designed, and extended the reach of applications from sales and leadership training, to executive coaching, to team development, to intensive individual coaching, to mentoring coaches and consultants to use the model and process with client groups in virtually every specialization imaginable and with clients from eight to over eighty years of age.

What I had in hand was …

An aesthetically oriented, phenomenologically grounded and embodied model of transformational ontological changework that took into account developmental levels of awareness engaging the mythological form that supported the fundamental autobiographical narrative from which individuals and groups define reality as they know it to be in any given moment, operating it enactively.

WOW!!!

That’s surely a mouthful (and why I just refer to it simply as the MythoSelf Process model).

To get what it really is we’re dealing with all of that is actually essential. What makes this so strange to consider however is the typical orientation to reductionism, silos and linear thinking versus synthesis, integration and systemic thinking.

BUT … you can’t deal with dynamic complex systems, e.g.: human systems, without addressing the reality of that they are in fact dynamic complex systems!

The model of transformational changework I built, the MythoSelf Model, then is a model that shifts the fundamental way you perceive, think about and act in the world.

What’s at the center of the model is the shift in thinking from linear to systemic, and from fuzzy to precise. This requires a whole new way of using your brain than most people have ever experienced, one that is both more integrated and, far more embodied and wholeform than your education has ever made available for you to access.

Two other aspects of using your brain in this way is how embodied the experience becomes as you being thinking through and with body-based processing (somatically organized) as well as mentally-based processing (semantically organized) as an enfolded and entwined processing model of thought … and, how sensual and aesthetic this way of thinking is organized. When using the MythoSelf Process model as the basis of how you experience, perceive, process and act in the world aiming for beauty and elegance in form becomes a most sought for characteristic. Essentially this drives sensuality into decision making and performance (strategic action aimed at an intended outcome), making them beautiful as well.

Storytelling & Narrative Communication As A Control System

Way back when … virtually at the same time I began this journey from my study of the philosophers I’ve already mentioned, I also was beginning to read in the field of cybernetics, and cybernetic control systems based in communication.

I felt from the start that there was a direct correlation between what I was reading in cybernetic theory and the work I wanted to master in helping individuals and organizations make transformational changes. What I couldn’t put together was the mathematical orientation of many of the cybernetic thinkers I was studying at the time and how to apply them directly to helping people make the changes they desired.

The idea of systems that provided and operated on feedback made perfect sense, yet the mechanism of how to apply this directly with my clients eluded me for many years. It took the connection between mythological form/narrative and developmental theory to make sense of it as I now have and apply in my work with clients.

While the idea of a primary cybernetically organized mechanism to assist clients to make change made perfect sense, the specific methodology was a bit trickier to fully explicate and define.

When I brought together all of the systemic work I had been doing with individuals and organizations, as well as the mechanism of mythological form/narrative applied within a developmentally organized approach, it all became very clear that what I knew was working could be codified.

Stories are intrinsically cybernetic in the sense that they are self-contained systems. In stories language “controls” the movement of the narrative in terms of content, space as place, and temporality.

Where someone perceives themselves in space and time relative to the content in consideration determines what the content represents to and for them, and what’s possible as a result.

Narrative structure is based in organizing temporally, and placing actors and agents in relation to one another relatively in space, i.e.: who’s affected by the events that happen and how, where the events are happening, as well as when the events happen, are all part of narrative structure.

Organizing the stories we tell ourselves and others, as well as the stories others tell … especially those they tell about us … are all part of the mythic form of our life that organizes who we know ourselves to be in relation to reality as we know it to be.

Therefore the most powerful skill we can possess may be our ability to design, craft and tell potent stories … in storytelling we contain POWER | CREATIVITY | INFLUENCE simultaneously. When we tell stories intentionally, to ourselves or others, we shape and reshape reality as we know it, and in regard to how we relate to it.

Transformational storytelling sits at the heart and soul of the MythoSelf Process model. Storytelling is the essential and central skill that allows someone to create a future possibility that doesn’t exist for them as they are today. Using stories also opens up the possibility of shifting away from those things that limit an individual or organization.

I’ve designed the MythoSelf Process to allow facilitators of the Process to help clients make significant shifts towards what they want, as they simultaneously reset their relationship to what had been limiting them in the past, using narrative form as a means of updating their personal mythology.

Using a wholeform approach that takes into account sensorial and dynamic movement processing, as well as content driven sense-making, meaning-making and decision-making, defines the MythoSelf Process more than just a narrative or storytelling methodology as they are normally approached.

The MythoSelf Process creates a new wholeform reality by blending somatic and semantic modeling within a narrative, storytelling process that resets the temporal and spatial relationship of a client to the future-based position they intend to achieve.

Holding The Space For Clients Until They Can Hold It For Themselves

The new wholeform reality created by combining somatic and semantic modeling using a narrative, storytelling approach shifts the filters of perception and the sorting patterns that lead to sense-making, meaning-making and decision-making that precede taking action that produced the results that lead to achieving outcomes.

Only when an individual’s or organization’s filters and sorting patterns are fully organized and aligned with the outcome that’s intended, will the trajectory of action create the results needed to achieve the outcome that’s desired.

By shifting the filters and sorting patterns to align with a newly intended future, the individual or organization shifts the way they are paying attention, what they notice for, and how they notice for it, as well as what it means, needed to create that future intended outcome. This amounts to stepping into and living a new story that forecasts and leads to a new emergent reality.

Like this, what to do becomes obvious, even when it requires significant work to accomplish. In this way, operating from within the new story structure, moving towards the new emergent reality becomes effortless … regardless of how challenging it may be to do what’s necessary.

As the agent of change, “I” was the primary mechanism I had been seeking, and the specific way I could organize myself in relation to my clients to assist them in bringing about the change they sought when they engaged me became instantly clear as well (although it’s taken me another ten years to document and codify it fully).

There are two aspects to applying the MythoSelf Process in the way I have been building up to and describing … first by establishing the stories that need to be told and re-told, and second by holding a position in relation to your client that demands they operate from the position they’ll be in when they achieve their outcome. Doing this requires understanding all the “science” part of what I’ve been laying out here, as well as the “art” of knowing how to step into and adopt the position of choice.

In this way bits and pieces of what your clients need to be aware of starts becoming obvious to them. As the become aware of what they need, they simultaneously become more able to hold the position they need for themselves where noticing in this way is automatic and natural for them (without needing you to provide the structure and stimulus to prompt them to hold this position).

Over time the new position, actually a new reality for them, becomes how they are without effort or trying, it’s quite literally who they become (with your help of course, until you don’t need to help anymore).

This is a radical departure from how most processes, approaches, methodologies and models of transformational change operate. In virtually every other way of prompting transformational change it’s what the change artist does with or to the client that makes the difference. In the MythoSelf Process model the way you are as you do what you do with or to the client is what makes all the difference.

“Holding the position” is a cybernetic process, and personal communication … including the art of storytelling … is the ultimate control function in the system.

Stories form the mechanism to provide the intervention, or interventions, required to shift the system so the individual can find a way to permanently occupy the new position of choice, opening the pathway to a new possibility, a new future, beyond what would have been possible before resetting the system to the new position created in the relationship between the client and the facilitator.

In the end becoming that person, the one who can hold the position necessary makes it all worthwhile to have done all the reading, study and the thousands of hours of client work required to know how to discover what to do and how to do it, and then to do it.

Best,

Joseph Riggio, Ph.D.
Architect & Designer of the MythoSelf Process

Sarasota, FL

P.S.: – If you would like to discuss the MythoSelf Process more, either as a coach or consultant … or, with the intention of exploring how experiencing the MythoSelf Work might help you personally … let’s talk, set up a complimentary consultation at your convenience: Schedule Time To Talk With Joseph Now

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

October 27, 2019 by Joseph Riggio 1 Comment

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 …

Mythogenic Mastery

April 1, 2019 by Joseph Riggio 5 Comments

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