Archetypal Field-work
By
James Harvey Stout (deceased). This material is now in the public
domain. The complete collection of Mr. Stout's writing is now at
http://stout.mybravenet.com/public_html/h/
Jump to the following topics:
- What is archetypal
field-work?
- What
is the theory underlying archetypal field-work?
- We gain benefits when
we improve the quality of our archetypal fields.
- Archetypal field-work is
supplemental to our development of intuition.
- What are
the goals in archetypal field-work?
- How can we acquire appropriate
elements for our archetypal fields?
- Archetypal field-work
uses various techniques to change the contents of our archetypal
fields.
- The
divisions of field-work are analogous to the divisions in other
models.
- 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?
- 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."
- Each archetype is surrounded by an "archetypal field," which
is analogous to the magnetic field which surrounds a magnet.
- As we interact with an archetype, we generate various
"elements" -- thoughts, images, physical actions, and energy tones
(e.g., emotions and feelings).
- These elements leave a permanent impression in the archetypal
field. This impression serves as a record of the encounter with
that archetype.
- When we encounter that archetype again, those previous
impressions influence our current response to the archetype.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.).
- 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.
- 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:
- 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.
- 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.
- Thoughts can be generated by various
processes, e.g., logical deduction and induction.
- Images can be generated by various processes, e.g.,
the mental pictures which we create when we are trying to
understand an idea.
- Energy tones can be generated by various processes,
e.g., our natural fear in response to a frightening
situation.
- 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.
- 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.")
- 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.
- 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."
- 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:
- 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.
- 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).
- 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).
- 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").
- 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.
- 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.
- 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.
- 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.)
- 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."
- 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.
- 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).
- 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.
- 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.
- 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 mechanistic 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.