Master Facilitator Journal

Master Facilitator Journal | Issue #0537, May 8, 2012

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Dear Friends,








Dear friends,

T
his week's article, Reality is in the 'I' of the Beholder, is from my friend Philip Golabuk, founder of The Field Project
, an educational forum offering a special philosophical curriculum in "expanding awareness" through a systematic theory and practice of applied metaphysics. His model draws from major spiritual traditions East and West, and from various findings of the new physics. Field Practice, reveals to us who we are beyond the limitations, lack, and burdensome patterns that follow from mistakenly identifying exclusively with the Particle self--the one we see in the mirror.

As agents of change, I hope you'll find Philip's perspective as fascinating as I do, and seek to learn more about the Field Practice and its application to your life and the lives of your individual and group clients.

Field Training Sessions. I've been practicing as a Field Project Certified Facilitator on and off for several years and recently, I've taken on a renewed level of interest in its practice. Field Practice Facilitating is a powerful, gentle, and respectful alternative to cognitive therapy that typically produces profound and lasting results, commensurate with one's willingness. Sessions usually take about an hour, and rarely need to be repeated.If you are interested in receiving a private or group phone session, contact me to discuss it.

If you or your colleagues are interested in submitting an article for consideration, please email your ideas. I'd love to hear from you. We hope our work continues to bring inspiration to your world. Thank you for being a part of our growing community and please continue to send your wonderful feedback.

Blessings,

Steve Davis

Founder, FacilitatorU.com



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The Point

Reality is in the "I" of the Beholder
Introduction and Basic Principles of Field Theory
.


Self-Awareness Skill

Intention and Correspondence

The idea that we create our reality is as old as the ancient Hindu Vedas, which state that Atman (the individual) is Brahman (the cosmos). This suggests that the whole of experience somehow resides in our consciousness, and that it is our consciousness that shapes, attracts, or otherwise brings about what seem to be random events. Today, we have the hologram, DNA, and other scientific models of how the part can contain the whole, so this may be less foreign to our thinking than it was even fifty years ago. The metaphysical principle "As within, so without," is another way of saying that our reality follows from the prevailing "weather" of our consciousness.

In simple ways we can see that belief is self-fulfilling: if we're bitter and cynical, we may expect a like response from others, whereas if we are cheerful and generous, we invite this sort of thing in return. But the idea that we are, wittingly or not, creating our reality goes far beyond the psychological self-fulfillment of attitude or perception. We also literally embody intentions, deep structures of the psyche that comprise what we take to be real and that with which we identify, and these structures, exercising a nonlocal effect, ingeniously fulfill pay-offs in ways that defy direct cause-and-effect mapping. These fulfillments show up as synchronicities or "coincidences," miracles, and moments when destiny seems to reach out and lay its hand on us.

The I that creates reality is not the I that we usually experience ourselves to be, not the I that we see in the mirror. This point can hardly be overstated. Many of us, caught up in new-age formulations of "we create our reality," have attempted to use affirmations, visualizations, and other consciousness-as-cause techniques to make changes in our experience, only to find ourselves running into walls. Part of the problem is that this I that is willfully attempting to change events is itself not changing; it continues to be willful, and circumstances continue to reflect this willfulness by persisting. The approach is self-defeating.

The I that creates reality does not stand apart from the reality it creates. The reality-creating I is not the separate, willful self. This is a subtle but crucial point. We can't change reality through personal will, because the very attempt confers the status of reality on the thing it seeks to change. In other words, as long as the will is attempting to make real something that it regards as not real, it has cast its vote wrongly, and secured the very outcome it would overcome. When we create conditions through force of will, the results are unpredictable and often fail to fulfill us. When we allow the re-creation of our consciousness, however, conditions change accordingly. So, our work is always on ourselves.


Application


Unwitting Choice and Radical Responsibility

At first look, the phrase "unwitting choice" may seem self-contradictory, but the contradiction vanishes when we take into account the subtlety and ingenuity of human consciousness. We reach conclusions early in life, sometimes as a result of trauma, and often driven by the will to survive or to be accepted and loved.

For example, we may decide that it is noble to suffer, or to carry all responsibility alone, or that we exist to meet the needs of others and that by doing so, we will have our needs met in return. These stances earn certain payoffs: So, in the examples given, we will find that suffering is ever with us, or that others always seem to expect us to lead and come up with solutions, or that we are continually being taken advantage of or neglected. To be convincing, these things must appear to be happening to us rather than through us. Eventually, we come to believe that we're seeing "how life is," but we're actually catching the boomerangs of hidden choices made long ago and wrapped in a self-induced amnesia.

As long as we hold to these stances, secretly disowning the inner process each moment, the magic trick is convincing, a sleight-of-mind through which cause presents itself as effect, and the creator, as victim. Taking "radical responsibility" for the events of our life-without self-judgment or blame of any kind-is the key to uplifting the self and aligning individual (Particle) consciousness with the miraculous efficiency of the Field.

The idea of radical responsibility is based on the working assumption that, at its deepest levels, Particle consciousness is causative. Taking this sort of responsibility involves looking "through" events to identify themes in our experience, then responding more to these themes than to the circumstances themselves. There may be several "charged" situations at a given time in more than one area, as though the Field wants to get our attention, e.g., conflict at home over finances, something upsetting happening at work, and sudden mechanical problems with the car. The student then scans these seemingly random and discrete situations for a common theme, finding it much the same way that we discover the meaning of a dream. Once the theme is clear, the student takes responsibility for its manifesting, in whatever way intuition indicates, The shift in the student's consciousness is then complete, and before long, circumstances fall in line with the shifted consciousness.

© Philip Golabuk, 2012, FieldProject.net

 

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Scan your life for themes this week. What did you find? How would you like it to be different? Will you allow yourself to be it?  Click on Add Your Comments and share your questions, feedback, or experience on this topic.


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