2024 Author: Harry Day | [email protected]. Last modified: 2023-12-17 15:43
The term "contemplation" was coined by our American colleague Peter Ralston. Ralston's work includes understanding the mechanics of how consciousness works in the human body. Once we understand why and why we have emotions, we can learn to interact with them strategically and create our life experience consciously. In other words, the methods of this amazing man allow you to take life into your own hands
For example, Ralston helps people see that we create all emotions ourselves. Recognizing the unconscious mechanisms that generate and trigger emotional responses is critical to transforming our life experience. We leave the victim's boat and board a luxury liner, taking our rightful place as the ship's captain.
Ralston's primary method for dealing with emotions is called contemplation. I assume that most of the readers on this resource are savvy in the context of psychological work and are enthusiastic about exploring their inner world. I am happy to present contemplation - for my experienced colleagues, it will probably overlap with the techniques they are familiar with, or in some sense seem to be a variation of some of them, so I urge you to treat such a description with friendliness and, possibly, replenish the arsenal of existing tools with newfound comprehensions …
Contemplation begins with identifying unwanted feelings - emotions that bring discomfort. First of all, you need to concentrate on this feeling. If it is not happening now, it should be resurrected in memory - as vividly as possible.
Now you need penetrate this feeling. Feel it as holistically as possible, dissolve consciousness in it. Let it grab all your attention. While keeping your focus on this feeling, ask yourself: Why am I feeling this? What's underneath it all?
As an example, I’ll cite a feeling that comes to me from time to time - anxiety that occurs whenever I send an important letter. For starters, I intend to imbue myself with worry as much as possible. It is important here not to be distracted by associations or attempts to somehow cope with the feeling, change it. I will be feeling as long as necessary, directing my mind to his unique handwriting in my experience, and from time to time make sure that the mind does not go about its business.
As soon as I feel that I have managed to get a feel for my anxiety, I ask myself: What is underneath it all? In other words, what's underneath my concern? What does my concern tell me? What am I really trying to express by worrying? It is important not to succumb to the temptation to hide in reasoning: contemplation is not an intellectual exercise, nor is it an attempt to find a verbal or memorized answer. Sincerity is important here, the ability to stay with your real feelings in the moment, to strive to find the true root cause that causes a feeling for you.
In the case of anxiety, at some point it may dawn on me that my worry is a form of fear. I am afraid that I made a mistake in the letter and that I will be considered incompetent. At the moment, the fear of incompetence is the deepest and most genuine reason for my anxiety for me. But I will not dwell on this and will try to break through further. I ask myself: If I am incompetent, what does this mean to me? Perhaps here I realize that in my case, incompetence is equal to the absence of love. If I make a mistake, the other person will take their love from me, leave me. I am afraid that the love of my addressee is connected with my ability to always be right, make the right choice, and act right. Therefore, by making a mistake, I feel that I risk losing his love.
In modern psychology, it is customary to associate discoveries of such a plan with childhood traumas - this may be the case here, but personally I find that if the traumas have been worked out once, and the connection between them and real experience has been established, one will descend into childhood experiences in the process of contemplation. unnecessary maneuver. The purpose of contemplation is to determine assumptionthat activates emotion. This emotion, in turn, will cause a reaction in the form of action - I will sit down to worry, start rationalizing, twirl my finger at my temple, tell myself that everything is in my head. These are all ways of responding. If I observe myself constantly engaging in them, and this causes me discomfort, makes me powerless in the face of circumstances, and I would prefer to react differently, through contemplation I gain the power to change my experience. I understand that the conceptual construct that I call “I,” “my personality” rules my experience, eliciting emotional responses in an attempt to protect myself.
The task of contemplation is to uncover the original assumption that triggers my reactions. Only by discovering this assumption will I be able to understand my behavior. Realizing that the root of my anxiety is the fear of losing the love of another person, I go deeper and find that I believe that I am fundamentally unloved. And if I'm not loved, I feel bad, fake, fake. That means I don't deserve to live.
Thus, I found out that making a mistake is interpreted by my mind as a direct path to my own death, no matter how illogical it may sound. In The Book of Unknowing, Peter Ralston stresses that chains don't have to sound rational - in most cases, their illogicality will be obvious to the mind. This should not prevent the connection from being accepted as true.
Basically, all emotions arise to protect the sense of identity of the person - "I". Inside, we feel a deep ignorance of who we are. We suspect that all the conceptual activities that we refer to when we utter the word "I" do not reflect our true nature. Nevertheless, the instinct of “survival of oneself” forces one to preserve and maintain the “I” -construction. Suffering occurs when we identify with the “I” -construction, not being it in reality. In other words, we suffer when we think we are not who we are.
Awareness of our driving assumptions, achieved in contemplation, makes the unconscious conscious - and we can work only with what is conscious. Every psychologist knows how to work with false beliefs. The trick is to become aware of our most familiar beliefs (for example, that I am a separate person, or that an objective world separate from me exists) precisely as beliefs, and not as facts of reality.
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