Sourcebook of Magic by L. Michael Hall

Author:L. Michael Hall [Hall, L. Michael]
Language: eng
Format: epub
Publisher: NSP
Published: 2013-11-02T18:30:00+00:00

4) META-STATING DIS-IDENTIFICATION

When we distinguish self from our powers and experiences, we are able to get more in touch with our pure consciousness self (as our core self) which can then direct, guide, and control our other expressions. I developed this pattern from the work of Roberto Assagioli (1963) as an "exercise in dis-identification" which began by becoming "aware of the fact: 'I have a body, but I am not my body."

Korzybski (1933) warned against any and all identifications. The problem is that when we over-identify with any temporal facet of our self, or our situation, we limit and reduce ourselves to that experience, idea, person, role, job, etc. This leads first to unsanity as it causes us to become "possessed" by the identification. When that happens we typically become our roles, our masks, our emotions, our ideas, our beliefs, etc. And, this, in turn, "tends to make us static and crystallized ... prisoners." (p. 121).

This is an excellent pattern for using when a person has become too identified with some facet of personality, in order to construct a map of a higher transcendental self. (First published in NLP World, Hall, 1997) 1) Start with the supporting belief.

Do you know that you are more than your powers and expressions of personality as well as your circumstances?

As you stay with that thought, what happens inside when you make the distinction between self and the expressions of your self?

Feel the shift from confusing and identify self and these facets of mind-body to make this more empowering distinction.

2) Dis-identify linguistically.

How does it feel when you use the linguistic phrase, "I have... but I am not..." ? How easily can you frame any and all of your powers and functions and circumstances as not you. "I have a will, I am not a will," conscience, emotion, thought, choice, etc.

3) Dis-identify in trance.

Access a relaxed and comfortable state and induce yourself into this transcendental state about your psychological and physiological powers to further the distinction of these levels of experience. "If I lost any of these powers, my core self would remain."

“Every time we identify ourselves with a physical sensation we enslave ourselves to the body ... I have an emotional life, but I am not my emotions or my feelings. I have an intellect, but I am not that intellect. I am I, a center of pure consciousness." (Assagioli, p. 117).

I put my body into a comfortable and relaxed position with closed eyes. This done, I affirm, 'I have a body but I am not my body. My body may find itself in different conditions of health or sickness; it may be rested or tired, but that has noting to do with my self, my real 'I.' My body is my precious instrument of experience and of action in the outer world, but it is only an instrument. I treat it well; I seek to keep it in good health, but it is not myself. I have a body, but I am not my body.

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