A long time ago, I read and then discounted the analogy of the deck of playing cards to the work of the 4th Way. Then this past weekend I saw an episode from Beperiod.com that gave it a more meaningful perspective. Although the deck of cards still falls short.
The sources of our actions are, in my estimation, six in number. These six sources are the Intellectual, Emotional, Social, Sexual, Moving and Instinctive. Gurus and other students of G. and O. may say four but then G. told us to think for ourselves. So, be forewarned that this one is, as are all of my John Lina posts, for me but you are welcome to it.
There may be other, higher sources but of these I am only vaguely aware and certainly cannot write about them with any experience other than briefly encountering them.
In each of the six sources there are four levels of involvement. There is the Directed level, where the reasoning takes place; the Reactive level where imagination is factored in; the Active center where the action takes place; and the Evaluative level where judgement occurs. Any activity, in which the Being is involved, fits into this 6 by 4 matrix of possibilities.
The sources are what cause an action to take place and they are always mixing together to create the specific action of the being. There is, however, the possibility of one or more of the sources being prominent enough to be identified as the prime mover but an observer must keep the mixing idea in mind. The level, however, of involvement is sometimes easier to identify.
When we are doing s.t., anything, it can be categorized as coming from any of these 24 possible sources. As this matrix exists in the mind, the mind influences the body to respond by secreting a mixture of body fluids. Not being an endocrinologist, I can't name them, nor say which does what but that they are secreted and cause the body to act/react is a reasonable conclusion. It is exemplified by the fight, flight, or hide options of which we often make use.
I noticed, for example, when I was doing my daily recitation of affirmations that after a few moments I wasn't aware of my words even though I was saying them aloud. This indicated to me that one of me was not paying attention to what another of me was saying, saying it by rote and, therefore, not thinking about it or feeling it, I was in the moving level of involvement, all the others were asleep for that instant. I immediately awakened to the task at hand and paid attention to what was being said.
A second example is in learning lines. The recitation of the lines in a play is from the Active level but the on-stage depiction of the character is from the Directed and Active levels.
This same thing happens in conversation all the time. We are listening, at first, then drift off into other parts of our mind and don't listen to what is being said until pulled back into it by the speaker when he/she asks a question of us or does s.t. else to get out attention. The Active level of the defaults into distraction. This is the one where most of the "distraction" occurs because the machine learns movements and speeches/lines.
This same thing happens in conversation all the time. We are listening, at first, then drift off into other parts of our mind and don't listen to what is being said until pulled back into it by the speaker when he/she asks a question of us or does s.t. else to get out attention. The Active level of the defaults into distraction. This is the one where most of the "distraction" occurs because the machine learns movements and speeches/lines.
Self-observation is the study of this phenomenon; this activity requires involvement of the Evaluative level because it is where judgement take place. It is important to note here that when this activity gets out of sequence, gets involved with the activity itself, it causes the being to act/react inappropriately. For example, when one is involved in driving a golf ball and begins to observe his action during the swing, it almost always results in a bad drive. The same is true for almost any repetitive Active level activity.
The appropriate time for self-observation is upon completion of the activity regardless of the source from which it emanates. This can be very close to the completion or some time afterwards but always after.
Observation of the activities of the being is an interesting endeavor. It leads to a better understanding of what is going on and can even lead to proactive desired action versus reactive. There is also the possibility of making the being more efficient in producing desired results.
Self-observation is a life-long pursuit much like physical fitness. When fitness activities are pursued, strength and flexibility are improved only to relapse if not continued. The same is true of observing the being with an eye toward making it more productive in endeavors and, even more importantly, in supporting the development of Master. And it must be pursued constantly in order to continue to reap the benefits of it.
As in realizing the benefits of fitness, the benefits of self-direction, which is one of the desired results of self-observation, are realized after they are achieved. Often they are not preconceived but faith in self-observation results in the achievement of necessary results to further the right objectives of the being.
The answer to the question of what is the right objective for the being could change as one's understanding of the development of the being continues to deepen. As I see it now, the answer lies in the pursuit of endeavors that allow/require me to apply directed attention. As with fitness, these activities set the stage for the performance of other, different moves.
By engaging in the pursuit of a list of endeavors, progress towards the major objective of allowing the development of Master is advanced. At some future point in time, one could realize that he has arrived at a desired state of being.
The appropriate time for self-observation is upon completion of the activity regardless of the source from which it emanates. This can be very close to the completion or some time afterwards but always after.
Observation of the activities of the being is an interesting endeavor. It leads to a better understanding of what is going on and can even lead to proactive desired action versus reactive. There is also the possibility of making the being more efficient in producing desired results.
Self-observation is a life-long pursuit much like physical fitness. When fitness activities are pursued, strength and flexibility are improved only to relapse if not continued. The same is true of observing the being with an eye toward making it more productive in endeavors and, even more importantly, in supporting the development of Master. And it must be pursued constantly in order to continue to reap the benefits of it.
As in realizing the benefits of fitness, the benefits of self-direction, which is one of the desired results of self-observation, are realized after they are achieved. Often they are not preconceived but faith in self-observation results in the achievement of necessary results to further the right objectives of the being.
The answer to the question of what is the right objective for the being could change as one's understanding of the development of the being continues to deepen. As I see it now, the answer lies in the pursuit of endeavors that allow/require me to apply directed attention. As with fitness, these activities set the stage for the performance of other, different moves.
By engaging in the pursuit of a list of endeavors, progress towards the major objective of allowing the development of Master is advanced. At some future point in time, one could realize that he has arrived at a desired state of being.
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