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Archetypal Field-work

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  1. What is archetypal field-work?
  2. What is the theory underlying archetypal field-work?
  3. We gain benefits when we improve the quality of our archetypal fields. 
  4. Archetypal field-work is supplemental to our development of intuition.
  5. What are the goals in archetypal field-work?
  6. How can we acquire appropriate elements for our archetypal fields?
  7. Archetypal field-work uses various techniques to change the contents of our archetypal fields.
  8. The divisions of field-work are analogous to the divisions in other models.
  9. We can use some general guidelines in our field-work.

What is archetypal field-work? It is a collection of techniques whereby we improve the quality of our archetypal fields. (When we improve the quality of our archetypal fields, we improve our life.) Those techniques include self-talk, directed imagination, energy toning, and the as-if principle.

What is the theory underlying archetypal field-work?

  1. Archetypes are aspects of spirit, which is the substance of which the soul is composed. In our human life, we can say that archetypes are aspects of "life."
  2. Each archetype is surrounded by an "archetypal field," which is analogous to the magnetic field which surrounds a magnet.
  3. As we interact with an archetype, we generate various "elements" -- thoughts, images, physical actions, and energy tones (e.g., emotions and feelings).
  4. These elements leave a permanent impression in the archetypal field. This impression serves as a record of the encounter with that archetype.
  5. When we encounter that archetype again, those previous impressions influence our current response to the archetype.
  6. Thus, the goal of archetypal field-work is to intentionally implant elements which will exert a productive influence during subsequent encounters with the various archetypes. Field-work does not magically create circumstances in our life (e.g., a million dollars); instead it sets up the conditions in which those preferred circumstances are most likely to occur. We are not creating the circumstances themselves; instead, we might view our archetypal-field creation in other ways:
    • It is like a mold, which is to be filled with the substances of spirit and materiality.
    • It is like a net or a trap or a baseball glove, which is to catch something which already exists.
    • It is like a magnet, which attracts a particular condition, in the same manner in which a literal magnet would attract and arrange the iron filings on a piece of paper.

We gain benefits when we improve the quality of our archetypal fields.

  1. Our actions are more effective. When we put appropriate elements into our a-fields, our automatic responses tend to be more accurate, more vibrant, and more productive. For example, if we intentionally generate the thoughts, images, energy tones, and actions of ourselves as a happy, efficient employee, we will tend to become that person, and so we will enhance all aspects of our job -- our motivation, our enjoyment, our relations with other employees and our boss, etc.
  2. We gain an increase of love.
    • We can give more love. Love is our natural condition, based on the nature and "movement" of spirit itself; as human beings, we experience this flow as a desire to reach out to the world around us. However, this flow can be facilitated by particular thoughts, images (such as a visual memory of a past pleasant situation with this person), energies (such as affection and gratitude), and actions. (Spirit does not actually "flow"; flowing implies movement through time and space, which do not exist in the world of spirit -- but, subjectively, we experience a flow.)
    • We will receive more love. As we become more loving, we will attract people who want to love us in return. We will not attract people who want only to take our love and give nothing in return; those people are kept away from us because our field-work has implanted elements of self-esteem and strong ego boundaries, and it has resolved any unpleasant karmic debts which would draw cruel people into our life.
  3. We gain an increase of self-love. When we judge and condemn another person, we judge ourselves by the same standards. This phenomenon occurs because our judgment is not actually directed toward the other person; instead, we are judging an archetype which the person is revealing to us. This archetype is an aspect of spirit -- the same spirit which constitutes our own soul -- and so we are literally condemning an aspect of ourselves. For example, if the person is expressing the Aggressor Archetype, our damning elements are recorded in our own field which corresponds to the Aggressor Archetype which exists in our spirit-substance.
  4. We gain freedom. In one sense, we lose our freedom when we agree to obey intuition; we lose our fantasy as the impetuous instigator of action, and instead we agree to submit to this other force. (This "other force" is actually derived from spirit, which is the substance of our true self after all). Actually, intuition-based archetypal field-work helps us to gain freedom as we resolve our previously charged elements (i.e., our "karma"); thus, we are not drawn into situations solely because we have to discharge the energy which has lingered from prior, inaccurate interactions with archetypes. Now, we are free to select the situations which we want to experience, for our exploration and education and opportunity to serve. As we learn more about soul and spirit, we recognize that we are soul, and that ego is merely the human identity which we fabricated to be our center during this human educational experience. From our position in soul, we realize that we have been free all along. Only from ego's perspective is there ever a lack of freedom; soul freely chooses to follow the nature of its own substance (i.e., spirit), even when that nature (1) calls it to voluntarily create limiting, dualistic worlds so that it can explore its archetypal aspects, and (2) undergo the hardships of "karma" as a means of examining and correcting our errors from previous attempts at expressing spirit's nature.
  5. We gain interesting challenges. Life becomes more fascinating when we view its archetypal aspects. Now, no action is mundane or routine; instead, every moment is an opportunity to examine and improve our archetypal fields. Even during dull times, we know that all archetypes are present (because spirit is everywhere, and it contains all archetypes); we can select the ones which we want to enhance, and then enjoy the benefits as we become more effective, and loving, and better-prepared to create a more-beautiful life in the future. For example, in idle conversation becomes an exciting enactment of various archetypes, as we express the various roles and perspectives of our life.
  6. We gain possible therapeutic benefits. I do not have training or experience as a therapist, but I speculate that archetypal field-work might be a useful approach with patients who have particular types of psychological problems. I hope that my further study, and the input from readers, will assist in the evaluation of possibilities. While my particular model regarding archetypal fields is an original idea, there are already some accepted psychological procedures for dealing with particular aspects of archetypal fields. For example, cognitive psychology explores our thinking processes (and so, we can use some of that information in our examination of the "thought" aspect of a-fields); other psychologists are studying imagery (which corresponds to the "image" aspect of fields). If we look to popular psychology, metaphysics, and other non-traditional fields of research, we find people who claim to have achieved therapeutic benefits with affirmations, visualization, etc. In my own life, I now view my dilemmas (material, psychological, and spiritual) in terms of archetypal fields; this perspective allows me to properly disassociate from those dilemmas such that I can see their core in dysfunctional constellations within fields. For example, I am a severe stutterer; I believe that the stuttering exists only because it has a foundation in specific thoughts, images, energies, and actions which perpetuate it. "Stuttering" per se has no independent reality but rather it is a phenomenon which occurs in the presence of particular a-field elements (e.g., my established thought that "I am a stutterer," my automatic anxiety-response regarding situations in which I must speak, my image-memories of previous stuttering, and the physical habits of my speech organs). My preliminary experiments (with myself) suggest that archetypal field-work is a valid approach in treating this problem and others.
  7. We gain spiritual development. Although I do not present archetypal field-work specifically as a religion or a spiritual path, the work does grant some of the same benefits that we might expect from a religion or spiritual path:
    • We gain an understanding of the nature and dynamics of spirit.
    • We gain an increase in unconditional love, as we implant elements (and as we commit actions) for the specific purpose of facilitating the unconditional flow of spiritual substance from one soul to another.
    • We gain a refinement of our human character, as that unconditional love expresses itself in actions, thoughts, images, and energy tone which are associated with qualities such as patience, responsibility, honesty, forgiveness, generosity, balance, etc. We do not develop those virtues because we are trying self-consciously to comply with a concept of spirituality; instead, we comply with intuition -- and we discover that our intuition instructs us to think, emote, image, and act in a manner which facilitates material effectiveness and the unconditional flow. And then, only in retrospect, do we realize that our intuition-based action coincidentally fits the model of the virtues of patience, responsibility, etc.
    • We gain experience in using our intuition (which is the mechanism by which the mind discerns the dynamics of spirit in a given situation). In field-work, we use intuition to acquire elements for our fields, and to test their appropriateness; a long-term goal is to transcend the techniques of field-work entirely and instead reside wholly within the immediacy of spiritual awareness -- not receiving intuition into the human mind, but instead abiding in the spirit from which intuition would emerge. At that point, we are not "a human being, having a spiritual experience"; instead we are "spirit, having a human experience."

Archetypal field-work is supplemental to our development of intuition. Ideally, our guidance comes from intuition, which recommends thoughts and actions which are appropriate in a situation. However, the ability to reside continually in a fully intuitive state is a lofty goal -- one which can probably be characterized as the "total awareness" of a "spiritual master"; this awareness includes a full recognition of all dynamic factors in every situation, and the wisdom to know how to comply wholly with the needs of those factors. (To understand the magnitude of this awareness, remember that spirit contains all archetypes, and so this person must be able to sense the interaction between all of the archetypes within his or her soul as they interact with all of the reciprocal archetypes of the other person's soul.) For the rest of us (including me, incidentally), our intuition emerges in occasional spurts, and in a narrow focus (as in the case of problem-solving); thus, by default, much of our response occurs automatically via our reference to the elements in archetypal fields. Therefore, our task is to implant a-field elements which serve us well when they are triggered without our awareness. (In this task, we use our intuition to determine which thoughts, images, energy tones, and actions are best for a particular field.)

What are the goals in archetypal field-work? Through archetypal field-work, we can create the conditions which increase our probably of achieving any goal (including goals which pertain to material goods, psychological health, emotional well-being, etc.).

  1. We improve the material and spiritual quality of our life.
    • Materially, appropriate a-field elements allow us to respond appropriately to challenges; for example, in an interaction from the Student Archetype to the Teacher Archetype, the following elements might be generated by the student to facilitate his or her role as a student:
      • Thoughts. We might have thoughts of curiosity, interest, and respect (for the knowledge of the teacher).
      • Imagery. In our imagination, we see ourselves as a student -- and we determine that these are pictures of a good student, or an attentive student, or another type of student. In addition to the sense of vision, we might use other senses, including the sense of hearing, as we listen to ourselves giving a correct response to a question.
      • Energies. We might exude the energies of enthusiasm, optimism, etc.
      • Physical actions. We perform the actions of reading, and of maintaining eye contact with the teacher.
    • Spiritually, appropriate a-field elements facilitate the transfer of spiritual substance between two souls (as represented by two human beings). Each soul is expressing archetypal aspects of spirit, which is the substance of which soul is composed. When we permit this flow, we note the nature of spirit, which is to nourish, and to give, and to balance; subjectively, we experience those characteristics as "love." And so, we do not need to learn to love; love is our natural state which is expressed when our thoughts, images, energies, and actions allow (and do not impede) the flow which is constantly occurring among souls. With our human will, we might damn the person (or, more precisely, we might damn this person's expression of a particular archetype) as being "unworthy of love," and thus we attempt to "dam" the flow of life-substance which would otherwise travel through our archetypal field to the archetype which is being expressed by that person. For example, our field might contain a thought that "I don't like old people"; then, in our encounters with old people, we will try to stop the natural openness which one soul experiences toward another soul. Therefore, our task is to implant elements which will allow this natural flow of love to go to and from that person (who is merely acting as a representative of an archetype -- which, in this case, we might call the Elderly Person constellation). The challenge in each situation is to interact correctly between our archetypal position and the other soul's archetypal position (as in an example where we are enacting the Parent Archetype and the other person is enacting the Child archetype); this interaction occurs in the material fields of thoughts, senses, imagination, energy, and physical action. Our success in the interaction is measured by (1) our accomplishment of our material goal, and (2) our maintenance of a flow of spirit-substance (i.e., love and vitality) into the situation. And yet, a broader goal is not in the material gain itself (or even in the love itself); the goal is to learn about the nature and dynamics of spirit as it reveals itself in these material dimensions of life's classroom.
  2. We improve the inflow and outflow in our life.
    • Inflow. When we are taking in data and experiences, our elements are such that they permit these qualities:
      • Accuracy. Our perceptions are precise; we "see things as they are," because our fields do not contain excessively charged elements which would corrupt our perceptions; for example, if a man has unresolved elements regarding sexuality, he might tend to see all women as "sex objects" because those elements have such an intense need for energy-discharge that they project their needs onto all women, even those who would be correctly discerned not as potential sex-partners but instead as other types of individual (such as an employee). Our accuracy allows more than just an inflow of data; it also allows an inflow of energy (as might be expressed in a person's love -- which we can receive graciously because our ego's elements do not contain thoughts of unworthiness).
      • Protection. As we allow an inflow from the world, our elements block out unwanted phenomena; for example, if we have self-esteem (which is a quality derived from the elements of the ego's elements), we prevent people from abusing us. When our fields contain proper elements, we can accept support without creating co-dependency; we can accept friendship without being excessively vulnerable; we can accept a subordinate position (as a student who is receiving data, or as an employee or who is receiving income) without being tyrannized by the people who have power over us. (We need to be able to turn our "suggestibility" on and off, so that we are open to our own suggestions when we are implanting productive elements -- but we can close ourselves off when we are in the presence of unpleasant people from whom we do not want to adopt thoughts, imagery, energy tones, and actions.)
    • Outflow.
      • Accuracy. Our "inflow" is precise; so is our "outflow." Because our fields do not contain excessively charged elements which demand expression (and therefore influence us to commit a particular act for the purpose of releasing their charge), we can interact with people and circumstances as they really are. Continuing the previous example: we do not interact with all women as potential sex partners (with our inappropriate flirtations and sexual comments); instead, we can perceive these women productively in their other archetypal roles -- perhaps as a store-clerk or a physician. (If we examine the issue of "protection" from our study of "inflow," we see that the women do not have to protect their inflow when our outflow is an accurate response to their archetypal presentation; however, they do need to be certain that their fields do not contain elements which permit abuse, since a highly charged "victim" constellation automatically triggers other people's reciprocal "victimizer" constellation.)
      • Vitality. Our energy is not blocked by elements such as damning thoughts and images, or the energies of fear or anger. Instead, we have built our fields under the guidance of intuition, which has recommended elements specifically on the basis of their capacity for allowing a transmission of spiritual substance from one soul to another, via the archetypes and their fields. Some of this transfer might occur in a transcendental realm, but the process is not complete unless we fulfill it in the human world, through action. Thus, when our a-fields are properly configured, they facilitate an energy flow which requires our human cooperation in being a conduit to the energy; therefore, in order to accept this gift of life-substance from spirit, we must follow through by performing our human activities robustly and whole-heartedly. As our intuition guides us in this expression, we discover that the very nature of this spirit-substance is such that we can fulfill and discharge its energy only if we comply with its dynamics, whose qualities we might classify as love, warmth, kindness, exuberance, etc.

How can we acquire appropriate elements for our archetypal fields? We want elements which will facilitate both aspects of the archetypal encounter: (1) the material aspect (such that we are effective in gaining the material goods, e.g., information, physical commodities, etc.) and (2) the spiritual aspect (i.e., the transfer of spiritual substance between the souls). As we seek the elements -- the thoughts, images, energy tones, and actions -- we can use these processes:

  1. We can acquire a-field elements via external methods. We can become aware of the means by which we accept thoughts, images, energy tones, and behaviors from agents outside of ourselves -- parents, friends, media, etc. We take in these elements constantly, consciously or unconsciously, through various actions:
    • A conscious endeavor to have better complexes.
      • Observation of people in real-life circumstances. We continually observe people around us, to note how they manage archetypal situations; for example, we might think, "How does she remain calm when she is under so much pressure?" or "I admire him for being able to manage this problem without becoming angry." By watching those people (or by overtly asking them), we are trying to discern the thoughts, images, energy tones, and actions which permit them to be effective and loving in those archetypal situations.
      • Observation of people in fabricated situations. We gain a-field elements through television programs and movies and novels and biographies, as they portray archetypal situations in relationships, in families, in workplaces, and in other areas of life. This is one reason for the popularity of such media; we want to see how other people confront the same archetypal situations which we confront. We study the characters' actions, words, thought processes, energy tones, etc. -- and we adopt some of those elements into our own a-fields. However, we also adopt elements which are dysfunctional; for example, when we are watching a violent movie, we might accept the elements into corresponding a-fields, and then we might have to enact those violence-oriented elements in order to release their charge.
      • Observation of the non-human world. In addition to observing people, we can also study the archetypal qualities of objects (e.g., a mountain with its quality of firmness), a machine (with its quality of efficiency), etc. And we can observe the qualities of animals (such as a dog with its quality of unconditional love); to study animals, we can watch our pet, or look at wild animals (in our yard, or in a forest, or at a zoo, or in a nature-oriented video or television program).
      • Requests for advice. When we ask for advice from a friend, parent, psychological therapist, or other respected individual, our primary (if unconscious) goal is to acquire elements for our archetypal fields. In many cases, healing occurs simply because we gain the thoughts, images, energy tones, and suggested behaviors which allow us to manage dilemmas in our life; we gain "a new way of looking at things," or "a different feeling about that person" (and thus we become more productive and more loving in those circumstances).
      • Discussions and debates. Whenever we talk about a topic, we are comparing our thoughts with other people's thoughts. Because every topic deals with an archetypal situation, we are actually comparing the contents of our archetypal fields -- not just the thoughts, but also the images, energy tones, and actions. If our adversary "wins" the debate, we win -- if we humbly (and smartly) accept that person's superior elements into our own a-field. And when we "win" the debate, we can view the situation not as a conquest of another human being, but instead as an opportunity to give a gift to someone who is struggling with the same archetypes which we encounter.
      • An intellectual exploration of life. We can learn (and gain a-field elements) from simple observation of everyday life; we do not need a technical knowledge of the psychological or spiritual principles which underlie the behaviors. However, most of us do delve into the principles through religion or psychology or some other type of intellectual study; for example, we read self-help books and we attend a church, and we debate these topics. But our real accomplishment in this study is not our scholarly comprehension of the other person's conceptual model; instead, the lasting gain is to acquire elements which facilitate our own conceptual model (i.e., the "thoughts" in our a-fields). Thus, when we are listening to a preacher delivering a sermon, we are actually picking out only the individual bits of data which are useful for our a-fields (while the remainder of the sermon remains as mere academic facts, or it is forgotten, or it is not consciously heard at all).
    • Unconscious indoctrination. At every moment, we are immersed in a sea of data; all of our senses are acquiring information subliminally. For example, we unconsciously make note of the values which are expressed in billboards which are in our peripheral vision, and we assimilate the emotional tone from our radio's background music. Our mind is absorbing that information, and putting it into a-fields to create its models of "what this world is about" and what human beings are about (particularly if we are uncertain of our own values).
    • Unwilling indoctrination. Even if we resist, we can take in ideas, images, energy tones, and behaviors from propaganda, and from incorrect accusations against ourselves or other people, and from other obvious untruths -- particularly if they are repeated enough times.
  2. We can acquire a-field elements via internal methods.
    • Acquiring elements from intuition. In every moment, we are confronting an archetype, and we are receiving guidance from intuition regarding the appropriate thoughts, images, energy tones and actions which will allow us to comply with the requirements of this archetypal situation. We can remember those elements, and then repeat them and reinforce them through archetypal field-work, to prepare for future encounters with that archetype. However, we know that these "recycled" elements are only generalizations of the proper response to this archetypal situation; the next encounter will have different dynamics which will require different thoughts, images, energy tones, and actions (as provided by intuition). But we perform the field-work anyway, to implant these elements in case we are not aware of intuition during the next encounter; the implanted elements will provide an automatic "default" in lieu of intuition's guidance. Because we acquired the elements from a previous intuitional message, they are likely to be better generalizations than anything which we could have devised through other means, e.g., logic.
    • Acquiring elements from internal processes other than intuition.
      • The ego. Our ego can generate thoughts, images, energy tones, and actions, in performing its duty of creating our human world.
      • A-field constellations. The existing elements in a-fields can generate elements, as though these constellations have "a life of their own" (particularly as exemplified in a "subpersonality," e.g., the inner child).
      • Traditional processes.
        1. Thoughts can be generated by various processes, e.g., logical deduction and induction.
        2. Images can be generated by various processes, e.g., the mental pictures which we create when we are trying to understand an idea.
        3. Energy tones can be generated by various processes, e.g., our natural fear in response to a frightening situation.
        4. Actions can be generated by various processes, e.g., automatic instinct.

Archetypal field-work uses various techniques to change the contents of our archetypal fields. We can use all four of the primary techniques -- although we might be drawn to a particular technique, depending upon our natural inclination to be intellectual, emotional, physical, or imaginative.

  1. Self-talk, to deal with the thoughts in our archetypal field. This is the mental aspect of field-work. (Self-talk is similar to "affirmation.")
  2. Energy toning, to deal with the energy tones in our archetypal field. The energies include those of emotions, feelings, etc. This is the energetic aspect and emotional aspect of field-work.
  3. The as-if principle, to deal with the behaviors and physical surroundings in our archetypal field. This is the physical component of the archetypal field (and thus we move archetypal field-work into our physical life, beyond the predominantly psychological realm of thoughts, images, and energy tones). The as-if principle challenges our assumption that we cannot do anything unless we think we can (with our thoughts), or we feel that we can (with our energy tone), or we imagine that we can (with our imagery); instead, we simply "do it."
  4. Directed imagination, to deal with the images and other sensory elements in our archetypal field. (Directed imagination is similar to "visualization.") This is the spiritual aspect of archetypal field-work. However, in order to say that visualization is the spiritual aspect, I must differentiate among the various types of imagery:
    • Stored images in our memory. The brain records images from the senses (as in a computer's "screen capture"), and then it recalls those images from memory. This is a mechanical, non-creative process.
    • Visual enactments driven by charged a-field elements. Many of our fantasies, daydreams, night-time dreams, and other image-oriented mental activities are caused by the discharge of energy from charged a-field elements; for example, if we did not express our anger during a previous archetypal encounter, the lingering energy of that anger will lead us to generate fantasies in which we re-play the situation, in an attempt to discharge the energy.
    • The "imagination" of soul. "Creative imagination" is a function of the soul; this function powers our artistry, and our visions of new possibilities. It is also the profoundly creative force by which the soul fashions the very basis and details of our material world.

The divisions of field-work are analogous to the divisions in other models. Those divisions are: physical, emotional, mental, and spiritual. We can broaden our understanding of field-work by recognizing parallels in other areas of study:

  1. The modes of intuition. In the chapter regarding intuition, there is a list of modes by which we can become aware of messages from intuition. Those modes are mental intuition, emotional intuition, visual intuition, and physical intuition.
  2. Jungian typology. Jung said that each person favors one of four ways to relate to life: thinking, feeling, and intuition, and sensation (i.e., physical expression).
  3. Learning styles or learning modalities. Some education researchers say that people learn most easily when the material is presented in a mode which is appropriate for that individual -- visually (by seeing what is to be learned), physically/kinesthetically (by doing and touching what is to be learned), or audially (by hearing what is to be learned).
  4. Metaphysics. Some metaphysical groups say that there are various planes: physical, astral (emotional), mental, and spiritual.

We can use some general guidelines in our field-work. These guidelines are applicable to every type of field-work -- self-talk, directed imagination, energy toning, and as-iffing (i.e., using the "as-if principle").

  1. We remember that our primary aspiration is to develop our intuition. Field-work is important only because the mind uses the elements of our archetypal field as a default when we are not aware of intuition's messages in a situation. Ideally, we would be fully aware of the unique dynamics of the situation such that we would not need to use defaults; however, this degree of awareness is only a distant objective for virtually all of us. Until we attain that total awareness, we will need to develop these defaults -- through field-work -- to provide the most effective responses which can be expected from an automated system.
  2. We can enjoy field-work. Although we are dealing with serious issues -- our material success, our emotional well-being, and our spiritual growth -- we will have more energy and fun if we have a light-hearted perspective. (This light-heartedness is an "energy tone.") We can "take care of business" better if we are relishing the game of life -- being experimental, creative, adventurous, playful. We are free to make mistakes (which are simply part of the learning process). And we allow ourselves to go off on tangents; whatever we discover is a part of life, and it might be useful to us later. We have an active life, to encounter as many archetypal situations as possible -- but our activity is directed by intuition, so that we are led to the situations which are most important for our education and karmic discharge.
  3. We can combine the aspects of field-work. For example, while we are working with the as-if principle (i.e., our physical actions), we simultaneously use self-talk, directed imagination, and energy toning -- to create an entire system within which we are the person whom we want to be. The individual techniques are more effective when we use more than one at a time.  
  4. We are truthful. If we lie to ourselves, the mind rejects the self-talk, imagery, energy toning, or as-iffing; however, in each of these techniques, we are indeed presenting something which is not entirely true. For example, when we lie, we are acting as-if something is true; for example, we are acting as-if we did not steal a cookie from a cookie jar (although we really did steal it). We can differentiate between field-work and lying:  
    • Source of guidance. This is the standard by which we determine whether we are lying or doing field-work.
      • When we lie, we are guided by inaccurate elements in an archetypal field; for example, we might have a thought that "I deserve to be a millionaire" (and thus we might lie in order to greedily receive more than we are entitled to receive by the dynamics of life). That thought -- which we have embedded in our archetypal fields -- is inaccurate simply because:
        • It is probably just a "balancing" element to counteract thoughts of inferiority and damaged self-esteem -- i.e., the thoughts that we are not worthy of prosperity. (These thoughts are dysfunctional elements in the ego's archetypal field.) The "millionaire" thought is not accurate in itself; it is present merely to offset the contrary thoughts which created the archetypal field of poverty. Instead of introducing one imbalance to counteract the existing imbalance, we can use a self-talk statement which is balanced in itself, i.e., "life takes care of my needs to the extent that I agree to be a part of life -- and this means that I fulfill life's intuitive messages."
        • It is based on the generalization of a mentally conceived ideal rather than our moment-to-moment perception via intuition. Every generalization is incorrect because it does not consider the particular details of the moment; for example, maybe we don't "deserve to be a millionaire," but we do deserve -- because of our increased willingness to comply with life -- more material goods than we have previously allowed into our life.

      • When we do field-work, our source of guidance is intuition -- the voice of life, i.e., spirit. If we intuit that our natural state is material well-being rather than poverty (which has been the result of our previous actions, thoughts, images, and energy tones), intuition can guide us to cultivate the thoughts, images, energy tones, and actions which allow and create material well-being. We do not develop intuition specifically to become rich; instead, we develop intuition so that we can become a full participant in life, and we know that material well-being is a part of that life.
    • Alignment with reality.
      • When we lie, we are behaving in a manner which is contrary to reality. For example, my name is James Harvey Stout, and so I would be lying if I said that my name is Steven Michael Stout. Our lying can contradict reality in various ways:
        • Hypocrisy, in which we are presenting a fictitious portrayal of ourselves to other people.
        • Denial (i.e., repression), in which we are presenting a fictitious portrayal of ourselves to ourselves.

      • When we do field-work, we are behaving in a manner which is true to reality, although it is contrary to our previous incorrect assessment of reality; we are "correcting" that previous assessment. For example, we act as-if we have self-esteem; this is "reality" because self-esteem is a natural quality of ego. Our previous state -- lack of self-esteem -- was an incorrect assessment of the reality of our innate value. The reality of "our true self" -- soul -- is that we contain the potential for every possible action and thought, so we are being "real" regardless of whatever we do in an individual thought, image, energy tone, or action; however, in the unique dynamics of any given situation, only one action or thought is an accurate crystallization of the dynamics. In archetypal field-work, we are intuitively aligning ourselves with the truth of our natural state; for example, if we are currently in a state of poverty, the state is:
        • The truth, in the sense that it truthfully depicts a material representation of the "poverty" elements in our a-fields.
        • A lie, in the sense that it does not truthfully depict the state of well-being which would occur if we simply complied with intuition. Life has provided the innate gift of well-being, but we have blocked that well-being with our dysfunctional thoughts, images, energy tones, and actions.

    • Intent.
      • When we lie, our intent is to acquire an unfair advantage. We are presenting a false statement in order to gain unwarranted trust or unearned material goods.
      • When we do field-work, our intent is to acquire only what is genuinely ours. For example, if we act as-if we have self-esteem, we are claiming our inherent rights: our dignity, our ego boundaries, and our right to live and to express ourselves.
    • The effect. As the saying goes, "Be careful about who you pretend to be, because you might discover that you have become that person."
      • When we lie, we add to our burden -- our "karmic debt," which is the collection of charged elements in our archetypal fields. This unresolved charge occurs because we are creating elements which have no basis in the current dynamics of our situation and so they cannot release that charge; for example, if we say that we are not guilty of an offense which we actually committed, we are creating thoughts, images, and energies which linger in our archetypal fields because there is no corresponding reality with which they can "connect" in order to expend their charge. (These karmic elements are additional to the ones which we created when we originally committed the offense about which we are now lying.)
      • When we do field-work, we are responding to reality, and so our thoughts, imagery, energy tones, and actions "connect" with real conditions such that those elements can release their charge into those conditions, and the elements do not retain a lingering charge for which we must recreate conditions later in order to release the charge. Intuition guides us to generate the particular elements which correspond to reality (so that we are not adding to the collection of unresolved elements) and its overview also guides us to release those existing charged elements while we build our new circumstances; for example, while we build a constellation of "self-esteem," intuition tells us how to resolve the elements which are contrary to those of self-esteem. Our life becomes simpler, because we are subtracting the dysfunctional elements, and we are allowing only the elements which facilitate the clean-burning flow of spirit in the moment. However, even at its best, field-work is creating only a generalized template of appropriate action; we still need intuition to fine-tune our responses on a case-by-case basis.
    • Respect for the different, paradoxical "truths" within us. We can find a part of us where any conceivable statement is true, and then we base our field-work upon that truth (while still respecting and balancing the contrary truths of the other parts of us). We are not lying; we are not "in denial"; we are not repressing; we are not ignoring the power of contrary truths to disrupt the coherence of our new constellation (as they claim their legitimate right to be expressed); instead, we are focusing on one truth out of many -- and we are acknowledging the contrary truths (such as our doubts, fears, worries, etc.), perhaps through "shadow-work" and through additional field-work (such that we correct each of the imposing dysfunctional attitudes separately). This is not one-sided "positive thinking"; instead, we seek an objective, transcendental truth which encompasses both the positive and negative such that the result is somehow "positive" -- as in the expression, "Everything works out for the best" (even when the result isn't what we would have preferred). We can use various truths for the basis of our field-work:
      • Subjective truth. For example: "I am beautiful." This is true, because there are no definitive objective standards of beauty; no one can "prove" that you are not beautiful. "Beauty is in the eye of the beholder."
      • Relative truth. For example: "I am intelligent." This statement is accurate, unless our IQ is zero.
      • Enveloping truth. For example: "I am creative." Although we might not have displayed much talent in a particular field of art (such as music), we are creative in other ways -- perhaps in photography or cooking or conversation. The statement that we are "creative" envelopes all forms of creativity.  
      • Biological truth. The body lives in its own world which is sometimes very different from the psyche's world; for example, the body's truth is that "I like to exercise" while our archetypal fields might contain contrary thoughts, e.g., "I am too old to start exercising" or "I look awful in an exercise outfit." We can build our field-work upon the body's truth, such that we acknowledge that we do like to exercise -- and we perform additional field-work to deal with the thoughts that we are too old or too unshapely to exercise.
        • A body-part's truth. In addition to the truths of the entire body, there are truths for each body-part. For example, the lungs' truth is that "I like to breathe clean air" (in contrast to tobacco-smoke-filled air); the stomach's truth is that "I feel good when I eat just enough for my nutritional needs" (in contrast to over-eating).

      • Spiritual truth. Spirit's nature and dynamics are the most "real" basis for our field-work. Regardless of any contrary elements in our archetypal fields, we might believe that the following truths are correct (and therefore usable in field-work): "I am important just for being a part of life" and "spirit created me, so I must be worthwhile" and "life is worth living."
      • Shadow-based truth. The ego has its truths; the shadow has the opposite truths. For example, if we define ourselves as "impatient," our shadow contains the trait of patience; thus, when we affirm that "I am patient," we are building our truth upon the trait which is in our shadow.
      • Past truth. Throughout our life, we are constantly creating new constellations; the old constellations are still there, but they have lost their charge (and they no longer possess the dominant critical mass within the archetypal field). If we believe that one of our previous constellations was more effective than our current constellation, we can revive it by implanting new elements into it, i.e., by generating the thoughts, images, energy tones, and actions of that previous constellation. (This is the phenomenon which occurs unintentionally when we "regress" or "backslide" into previous behaviors.)
      • Faith-based truth. Although we might prefer to base our field-work on data which we have perceived personally, we can also use beliefs and individual ideas which we have acquired from other sources -- our logic, imagination, intuition, and particular authors and other people whom we discern to be credible.
      • Permanent truth. This is the only truth which is reliable; our constellations are fragile if we base them upon variable, changing truths. For example, if we say "I am successful" only because we have a high-paying job, the constellation has no foundation in truth when we lose the job. (In contrast, we can say "I am successful" because every action is indeed successful in creating an effect, even if the effect is not what we intended, as we learn more about life.)

  5. We can accept feedback from the field-work. Every situation is a test of our archetypal fields, so we can continually search for feedback from these tests. The feedback might include:
    • Information from intuition. For example, if we are visualizing a flow of healing energy to an ailing foot, we might receive information intuitively or through the image itself; that "information" might provide suggestions toward a diagnosis and a treatment. As we explore the image, we might also intuitively examine our desire for this goal, and the conditions which caused it, and other field-work exercises which might be more effective in balancing the condition.
    • Contrary feelings. For example, when we say a self-talk statement, we might feel uncomfortable; this discomfort occurs because we introducing an energy which is dissonant with the existing dynamics in the a-field. This dissonance might be due to various reasons:
      • We experience inadvertent dissonance among various constellations. We always have "mixed emotions" because we have different constellations within an archetypal field. Our new affirmation might be correct, but we will still have a conflict with previous constellations (including dysfunctional constellations). This feeling of dissonance will diminish as we discharge the residual energy from previous constellations, and as we become accustomed to our new constellation, and as the new constellation is adjusted into a greater harmony with the constellations which are within our a-fields, and as our outer world gradually conforms to the elements of the new constellation.
      • We might experience dissonance with core beliefs. For example, we might say a self-talk statement that "I am loved," but we have an underlying belief that "I don't deserve to be loved." In order for the self-talk to be effective, we need to change the belief which would provide the foundation for our statement. Beliefs are built upon one another; sometimes we need to go to deeper levels, to the core belief, upon which a variety of other dysfunctional beliefs are based.
      • We experience inadvertent dissonance with reality. Every element is a generalization of a response to a stereotyped, archetypal situation; however, because each situation is unique, we will experience a clash between the stereotype and the reality. This is an innate limitation of field-work; all that we can create are stereotypes, while our greater goal is to develop our awareness of intuition whereby we transcend our field-work-created stereotypes altogether.
      • Other people experience our dissonance. When we are doing field-work, people will intuit our contrary constellations, in the same way in which they can tell when we are "lying." Eventually the contrary constellations will discharge their energy, and the new constellation will remain as our dominant constellation, granting consonance to our archetypal field. Then, people will not feel that we are "lying"; instead they will feel that we "have changed."

  6. We use many repetitions. As explained previously, our goal is to increase the critical mass of a constellation within an a-field; i.e., we implant enough new elements such that their constellation becomes the primary reference when we unconsciously respond to an archetype. The usual approach is to use a technique many times; for example, we would say hundreds of repetitions of a self-talk statement. We do not have to do these repetitions with force and willpower; matter has no "will" by which it could resist our instructions, and so we need only to direct our attention toward this framework into which the material conditions can appear. Sometimes a single repetition (of a self-talk statement, a directed image, an as-if action, or an energy tone) is so precise that it immediately and powerfully creates the core for a new primary constellation within an archetypal field -- but even then, we can add to this critical mass by performing more repetitions. However, if we are continually tampering with the constellation (by adding more repetitions), we are not allowing the other steps in the process; we must stop the repetitions eventually, to permit an "incubation" phase (similar to the incubation phase in creativity and problem-solving) so that spirit can respond to the constellation, and attract the conditions which are required for the constellation to manifest itself. Intuition might tell us when to stop the repetitions; at this point, an adequate constellation has been created, and so any further work will only delay the next phase.
  7. We schedule our field-work during the occasions when it would be most effective. We can consider these factors in our scheduling:
    • We might find that the techniques work best when we are in particular situations: when we first awaken from sleep, or when we are relaxed, or when we energetic (physically, mentally, or emotionally), or during (or immediately after) an orgasm, or in a state of hypnosis (or self-hypnosis), or when we are in a right-hemisphere state (e.g., when we are playing or doing other activities which are listed in the chapter regarding brain lateralization).
    • We do the techniques when we are in a variety of moods. We want the thoughts and images and habits to be available for us regardless of our mood, so we implant the elements when we are experiencing those various states, e.g., happy or depressed or relaxed (or another). Psychologists have discovered -- in studies regarding depression and in studies regarding memory -- that our memory works best when we return to the state in which we first learned a fact; for example, if we learned a fact when we were depressed, we will remember it most easily when we are again depressed rather than when we are happy. (In the treatment of depression, this means that the condition is self-perpetuating; when we are depressed, we tend to have the same thoughts, imagery, energy tones, and actions which we experienced previously when we were depressed.) Therefore, we want to implant productive elements while we are in every possible mood, so that their constellation will dominate regardless of our current mood.
    • Most types of field-work do not require a special environment, or a great deal of concentration, so we can do them while engaged in other activities -- eating, showering, walking, working, lucid-dreaming, etc. We can do field-work continually; after all, we are constantly implanting elements into our archetypal fields regardless of whether we are doing it consciously or unconsciously; i.e., we are constantly thinking and imaging and acting and experiencing energy tones. Field-work is simply the conscious implanting of elements. At any moment, all archetypes are present (because spirit is always present); therefore, we can work with any of the archetypes even in situations which seem to exhibit only a limited number of archetypes -- if we are in a boring situation (e.g., a long car ride, or a waiting-line), or in an isolated social environment (e.g., a hospital bed, or a home in the woods, or a prison).
  8. We work on ourselves, not on other people. Our field-work will influence the people around us; for example, when we say self-talk statements which improve our self-esteem, other people will be less likely to try to abuse us. However, our goal in field-work is to improve our own archetypal fields, not to use the techniques as a form of "black magic" to control people and our surroundings. If we use field-work as a means of control, we will encounter various problems:
    • We will implant inappropriate elements. Appropriate elements come from intuition, but intuition is impersonal and so it does not guide us to dominate or manipulate another person; therefore, whenever we have thoughts or images or actions or energy tones which attempt to control someone, we know that those elements are probably not coming from intuition. (And so the charged elements will linger in our archetypal field as "karma.") However, sometimes our intuition does give information which leads us to "control" someone legitimately; for example, a mother's intuition might say that her child's activity is dangerous (and so the mother would stop the child). In those cases, intuition would direct our behaviors so that we are intervening without unduly restricting the other person's freedom, and without inflicting our personal biases; we are fulfilling the role of the child's intuition because the child was not aware of his or her own intuitive messages of danger.
    • We will not receive the primary benefit of field-work. That benefit is the creation of fields which are materially effective and spiritually loving. Instead, we are cluttering the fields with inappropriate elements which are neither effective nor loving, and which will require us to re-enter this archetypal situation in order to discharge those elements in a painful karmic payback.
    • We are being competitive pointlessly. In every situation, we receive what is meant to be received; spirit distributes the available resources according to various factors, e.g., the people's material and spiritual needs, and the people's karmic conditions, and the people's intuitive perception of the opportunities. We do not have to compete personally with individuals; instead, we "win" or "lose" on the basis of those impersonal factors. Our role is to be a distributor of spiritual life-substance, and a creator, rather than a thief or parasite who wins by stealing and by injuring other people.
    • People will intuit our inappropriate elements. When they do so, they might respond in various ways:
      • They might react in contrariness to the elements (and in contrariness to us). For example, if we use a self-talk statement such as "People appreciate me," our thoughts and energy will probably be discerned by the people, who might reject them as our attempt at manipulation. In general, people can detect our orientation toward life: (1) power and control and the mind or (2) love and acceptance and spirit. We can substitute the phrase, "People appreciate me," with the phrase, "I appreciate people"; then, our appreciation for them is likely to cause their reciprocal appreciation for us -- but only if we offer our appreciation as a gift and not as a barter or a manipulation.
      • They might use the elements as a helpful reference. In every archetypal situation, our mind needs to formulate a response; if we are not improvising the response based upon an intuitive awareness of the unique dynamics of this situation, the mind tends to use a pre-packaged response based on the a-field's existing elements which linger from previous encounters with this archetype. But the mind also refers to the elements in the other person's reciprocal a-field; for example, if we are enacting our Teacher archetype, we refer to the elements in our Teacher a-field and also the elements in the other person's Student a-field. Therefore, our response is founded on the question, "How do I tend to respond in this situation?," and also on the question, "How does that person tend to respond in this situation?" As we pursue the second question, we are intuiting the elements of that person's a-field -- the embedded thoughts, images, energy tones, and habits. Thus, any thoughts which the person has implanted by self-talk statements will be a useful reference for us, as we try to create a productive human relationship between our Teacher archetype and the person's Student archetype. For example, if the student has implanted the thought that "respect is a good trait," we will tend to be respectful -- not because we have been manipulated but because:
        • We have intuited those thoughts within the student's a-field, and we have used the thoughts as a foundation for our concept of "who this person is, and how I should respond to him or her."
        • We know that the person is likely to respect us, because the idea that "respect is a good trait" is the automatic default by which this person acts toward everyone.  

    • We will experience the other problems which can occur when we use power to dominate people.
  9. We don't cast people as our enemies. Spirit is a state of balance, oneness of essence, and unconditional sharing of spiritual life-substance. The word "enemy" is a judgment which evokes an unnecessary emotionalism and sense of dualism; instead of viewing these challenging situations as enemies, we might view them as problems to be solved, or people with whom we need to come to terms, or projections of our own faults, or our own karmic conditions, or circumstances which are pointing out weaknesses in our ego boundaries, or some other manifestation of our dysfunctional internal condition. We create enemies if, for example, our affirmations use words such as "defend" or "protect"; for example, instead of saying, "I defend myself against people who intrude on me," we might say, "I enjoy being free," because the second affirmation includes the first affirmation without generating an aggressive energy (which can be intuited by other people, who will probably respond aggressively, or perhaps defensively). Similarly, in our energy toning, directed imagination, and as-iffing, we implant elements which are not provocative; instead, they merely assert our own soul-based qualities and rights.
  10. We strive to become more aware of archetypal fields. We can be more aware of:
    • We can become more aware of the elements which we are generating. When we are in an archetypal situation (i.e., any situation), what we are thinking, imaging, feeling, and doing?
    • We can become more aware of the elements which are already present. We notice the thoughts, images, energy tones, and physical habits which linger from previous encounters with this archetype. Which elements are helping us or hindering us in our interaction with the archetype? In some cases, we might recognize the source of an element; for example, we might realize that our residual energy tone of fear was acquired during a specific incident with this archetype.
    • We can become more aware of the elements which we are receiving. We accept thoughts, images, energy tones, and behaviors from many sources: conversations, media (television programs, newspaper articles, etc), song lyrics, etc. Which specific elements are we receiving -- often without questioning their suitability for our archetypal fields?
    • We can become more aware of the elements in other people's archetypal fields. People continually reveal their elements in their words, verbal imagery, energy tones, and actions.
    • We can become more aware of the elements in our environment. Archetypal fields are not unique to human beings; they are associated with everything in existence (because everything arises from spirit and its archetypes). For example, the federal government is a manifestation of the Parent archetype (which includes the "Government" constellation); thus this constellation contains elements which are implanted by the people who work for the government, and the people who are affected by the government. We can discern archetypal elements (e.g., thoughts, energy tones, images, and actions) in any entity: a city, a neighborhood, a building, an animal, a corporation, a project, an object, etc.; for example, when a "corporate culture" is one of friendliness, the corresponding elements within the field of that corporation influence the thoughts, imagery, energy tones, and actions of the people who work there.
    • We can become more aware of the elements which are received by other people. Whenever we express our elements, they are available to other people, for possible inclusion in their own archetypal fields. We might notice that people copy our thoughts, imagery, energy tones, and actions. This is what we call "leadership" or "influence" or "role modeling." This power can be used in various ways:  
      • The power can be used benevolently. We can help people to improve their lives when we offer the elements which might improve their a-fields.
      • The power can be used malevolently. We can manipulate weak people, by imposing on their freedom and integrity, to "convince" them that we are right -- instead of merely presenting ideas which they may accept or reject.
    • We can become more aware of intuition. We recognize intuition which:
      • Gives us the appropriate elements (to enact in this moment, and to implant into our a-fields).
      • Overrides the mechaniztic process by which the mind would automatically default to previously implanted elements.
    • We can become more aware of our soul. From this transcendental overview, we realize that all of our elements are arbitrary; none of them are fundamentally "correct." They are simply the elements which we have accumulated because they were the best that we could devise in each previous archetypal encounter. These elements are not who we are; we are soul, which lives only "in the moment," and is always capable of the fresh creativity by which we can re-design ourselves into whichever form is the most efficient instrument for learning about life -- its archetypes, its animating spirit, and its material creations. No matter who we have been in the past (even with our obligation to confront the past's undischarged a-field elements), soul views our human life as somewhat of a "blank slate" upon which it can devise whatever it wants, through the creative instruments of thought, imagery, energy tone, and action.
  11. We are confident. Confidence is an energy tone which will help to make the new elements "real" to us; in fact, we might define confidence as the non-physical component of reality, in which we have the thoughts, images, energy tones, and acting-as-if of the condition of which we are confident, and only the physical component is not yet present. (We experience a similar dynamic if we express "gratitude" for the condition before it has arrived.) We can develop our confidence in various ways:
    • We look for indications that the "archetypal field" theory might be valid. Regardless of whether we believe in the dynamics of this theory per se, we realize that our thoughts, images, energy tones, and actions do affect our outlook, our emotional responses, our motivation, our decision-making, our behaviors, and virtually every other aspect of our life. Field-work simply uses techniques in which we focus on the activities which we are doing anyway so that we can intentionally implant the specific elements which we believe will improve our life.
    • We look for results from our field-work. For example, if we have been affirming that "I am calm at my job," we monitor our thoughts at the job, to note the presence of our affirmed thoughts, even if their constellation has not yet reached critical mass.
    • We start with small goals. Instead of trying to change a deeply ingrained life-long habit, we develop confidence by working with smaller problems for whom we can install a new constellation more easily and quickly.
    • We experiment with the methods. For example, perhaps we need to change the wording of a self-talk statement in order to achieve the success which would grant self-confidence.
    • We are patient. Sometimes a technique is effective, but we have not used enough repetitions to establish the critical mass of our new constellation.
  12. We keep a journal. In this journal, we record:
    • Our goals. The goals can be material, psychological, or spiritual.
    • Our techniques -- the specific self-talk statements, directed imagination methods, energy toning exercises, and as-if actions.
    • Our results. We acknowledge:
      • The outcome of our experiments with the techniques.
      • The attainment of our goals.
    • Elements which we want to implant in the future. Field-work takes time; in the amount of time which is required for us to create critical mass in a particular constellation, we might come with ideas for dozens of other constellations which we want to develop. We can use the journal for a list of these ideas; for example, the list can include statements to use for self-talk. To add to this list, we can carry a small notepad in our pocket throughout the day, so that we can write down the statements which people say (for our self-talk), or energy tones which they display, or images which we can use, or behaviors which we want to try in as-iffing (i.e., the as-if principle).
    • Previous times when we have enacted the trait which we want to implant. The journal does not have to start with today's date; we can go back in our memories to make a list of times when we have expressed that trait. For example, if we want to reduce our shyness, we can make a list of the occasions when we have been comfortable and outgoing. We can use these memories as the basis for our archetypal field-work techniques.
  13. We can use other media. The following techniques can be adapted to the various types of field-work: self-talk, directed imagination, energy toning, and as-iffing.
    • Reading. Instead of saying self-talk statements from memory, we can read them from a written form (e.g., a piece of paper, or a computer monitor). Reading can also be used for the other field-work techniques; for example, we could generate an energy tone of relaxation by reading the word, "relaxed," or by reading a relaxing poem.
    • Tape-recording. A home-made cassette of self-talk statements can be played in a car or at home. We might want to listen to the recording while we fall asleep.
    • Pictures. Artwork is generally associated with visualization, but it can also be used for energy toning (with a relaxing photograph), self-talk statements (with a drawing of an object about which we are saying the statements), or as-iffing (with a painting which represents the productive habit which we building by acting as-if). The pictures can be acquired from our own artwork, or publications (e.g., a book, magazine, or newspaper), or the internet, or a videocassette of a movie, or another source.
    • Writing. We can repeatedly write the self-talk statements with a pen, a typewriter, or a computer.
    • Mirrors. While saying the self-talk statements, we can look into our eyes. Our energy tone can be expressed through facial expressions.
    • Notes. Some people write self-talk statements onto pieces of paper, and then they put these notes into places where they will be seen later -- on a refrigerator, on a car's dashboard, in a lunch-bag, our wallet, etc. (Be discrete; some self-talk statements reveal our private quirks and even our neuroses, so these statements should be placed where no one else will see them.)   
    • Screensavers. Screensavers can display words or images which can be used in field-work.
      • We can use screensavers which express a trait which we want to develop. For example, a "nature" screensaver might assist us in generating an energy tone of peacefulness.
      • We can acquire software which allows us to make our own screensaver.
      • The Windows operating system has a screensaver function by which we can create a "marquis." We type the self-talk statement which we want for the marquis; then, when the screensaver is activated, the words scroll across the screen.
    • Commercial products. Sometimes we can find suitable self-talk statements on products such as posters, coffee mugs, greeting cards, calendars, etc. These items can remind us of the elements which we want to implant, without revealing our private thoughts, and without exposing us as "one of those crazy people who uses affirmations."
    • Conversations. We can add self-talk statements in a non-obtrusive way during conversations; for example, we might make an off-hand remark: "I feel good today." (Indeed, everything which we say, image, emote, or do is implanted into our a-fields; every statement is a self-talk statement, even if we do not intend for it to be one.)
    • Partnerships. With a trusted friend, we can practice saying our self-talk statements; our friend supports us by confirming that our statement is true. For example, we can say, "I am a loving person"; our friend can respond, "You are a loving person." When we accept and savor those words from a friend, they are implanted in our a-field; we can also implant the person's energy tones and images (including the images of the person's smile -- and the gestures such as a caress or a hug). This partnership technique can be very effective if people traditionally tell us that we are not a loving person, for example.
  14. We learn our lessons on an appropriate scale. In everyday life, on a normal human scale, we can learn everything which we need to know about all of the archetypes -- their nature, their dynamics, their light and dark side, their cycles, their rewards and responsibilities, their reciprocal archetypes (e.g., Parent to Child), etc. Thus, if we are more attentive (i.e., "mindful") in our daily life, and more aware of the archetypes themselves, we find many opportunities to improve a vast number of archetypal fields. As we discover that happiness, love, and other desired states come from the quality of our archetypal fields, we might change our values from a life of acquiring bigger material possessions to a life of exploring life's archetypes on whatever scale they appear. For example:
    • If we want to learn about the archetype of Success, we can experience and cultivate the thrill of the Success archetype as fully when we "successfully" type a memo as we would do if we "successfully" won the Boston Marathon. On the archetypal level, there is no scale; we can gain complete education and satisfaction on even the smallest scale.
    • If we want to learn about the archetype of Responsibility, we don't have to become a corporation president who is responsible for thousands of employees; instead, we can learn about responsibility by observing that our dishes need to be washed. If we cannot be trusted with small responsibilities, we cannot be trusted with big responsibilities; in either situation, we are dealing with the same archetype. This is one reason why we scrutinize the moral and ethical character of our political leaders; if they manage their own lives poorly, they are likely to display the same carelessness in their management of government.
    • If we want to learn about the archetype of Power, we can be a schoolyard bully. After we are thrashed by the other kids who don't like our manner of expressing the Power archetype, we might decide to implant different elements into that a-field. Napoleon Bonaparte learned a similar lesson about power; near the end of his life, he said, "Do you know what astonished me most in the world? The inability of force to create anything. In the long run, the sword is always beaten by the spirit." However, in order for him to learn the same lesson which was learned by the schoolyard bully, he destroyed much of Europe, and caused the deaths of tens of thousands of people.
  15. We can improve our vocabulary. If we use a thesaurus (or another means to discover new words), a larger vocabulary will help us in various ways:
    • Self-talk statements. If we know many words, we are more likely to be able to say exactly what we want to say.
    • Emotional toning. We can verbally express our emotions with more precision.
    • As-if principle. When we are portraying ourselves in a different manner, we will need different words in our thoughts and conversations.
  16. We don't expect field-work to be "magical." Although some manifestations do seem to happen "magically" through nothing but self-talk statements or imaging, other manifestations require us to take appropriate physical actions which will help to create the external conditions by which the manifestation can occur; for example, if we want to acquire a particular job, we are more likely to get that job if we send resumes and do other job-hunting activities rather than expecting the job to find us simply because we have been visualizing it or affirming it.


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Welcome to the New Wave in Meditation Technology

Click here to learn more about the iAwake Profound Meditation Program
The iAwake Profound Meditation Program is a way of enhancing your meditation practice, making meditation not only easier and more enjoyable, but also more efficient and effective.
Profound Meditation provides the smoothest, deepest, richest, most profound meditation experience available anywhere...
Here is a link to a free 20-minute track from iAwake Technologies - a sample of the type of tools that will deepen your meditation immediately and help you quickly become a successful meditator. It's the opening track of iAwake's flagship product, the Profound Meditation Program, called the iAwake Experience...
Learn More and Download the iAwake Experience
I think you'll find this technology a tremendous aid on your transformative journey of becoming your best and most creative self - and you can get started today!
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