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MythoSelf Morphology 301
This is the third level of articles about the Mythogenic Self™ Process that I've posted on this e-list. The first level (as noted) is an application of the work of Roye Fraser's "Generative Imprint™" Model. Much of the second level also owes its form to the "Generative Imprint" Model as well. Within the third level of the process we begin to explore some new forms of the application. The entire process of course continues to rest upon the foundations described in MythoSelf® 101, 102, 201, and 202; which, as stated, are based on the "Generative Imprint" Model. This level also rests upon the same foundations and continues to draw from the "Generative Imprint" Model and Roye Fraser's philosophies.
The entire Mythogenic Self Process is based in an application of the NLP model. As such it is a form of applied NLP. Of course the process also draws from numerous other sources as well, applying them within the overall framework of the applied NLP form. The fundamental application is a transpersonal learning model accessing the narrative form of the subjective teleology (of the individual). This teleological orientation is unique in the way it is utilized within the process. The foundational premise is that there are two diametric orientations of the virtual philosophy of the individual. One is oriented to the historical considerations and the other is oriented to the teleological considerations. This is not the same as a simple past and future orientation.
The historical orientation is based in a linear, cause and effect model of reality. Implied within this philosophical orientation is the fundamental premise `one event follows from another in a way that can linearly be traced backwards (and subsequently forwards; if "this" then "that") through the chain of events'. And, that `the individual is who they are based on the events and experiences of their past'. That is, where and how they find themselves now in the present is a result of their past; the events and experiences they've had to date.
The inference is that they will continue to be at the effect of both their past and present circumstances, as causes of the effects they will experience in the unfolding of their personal future. This orientation demands that the individual consider the limitations and possibilities of the circumstance and situation they find themselves in at the present and organize themselves to resolve the limiting potentialities and maximize the potentialities of possibility, in order to move forward in the direction of their desired outcomes. The basic cognitive orientation within this philosophical model is "problem solving."
The problem solving orientation is deeply imbedded within the NLP model. The basic approach being one of defining and delineating the problem as it is currently experienced and then applying the appropriate intervention to resolve the process by which the problem is held in place. The most common form of the model is experienced within the NLP training experience in the following manner, "Think of a problem (you no longer want to have) so that we can show you how to resolve it using NLP techniques." This premise is so deeply imbedded in the NLP model that one of it's founders (John Grinder) stated that knowing `the kind of problem' you were addressing was THE most basic step in choosing how to proceed using the (NLP) model.
The other orientation, proposed here by the author, is a teleological orientation. Within this philosophical orientation the foundational premise is that a potential and fully realized future already exists and is organizing the present to make it (this particular potential future) manifest. This orientation operates from a completely different premise than the historical orientation (linear, cause and effect) described above. Instead of a "cause and effect" model of experience there is a teleological model of experience, which is acausal and non-linear drawing the individual to the projected future.
The teleological premise is built on the structure of "teleological projection." This premise suggests that the future can be organized by the individual through a process of "projection." The "projection" is the fully realized representation of how the individual perceives the future in perfect form. The entire experience of the desired outcome (future) is held as an "omni-holographic" projection (full sensory representation), which then organizes the present to manifest the projection as the realized future attained. The inference here is that there are many `potential' futures and the individual selects the `thread' of the future they experience through the process of teleological projection.
The form of teleological projection that is utilized within the Mythogenic Self process is organized in narrative form, a "mythic representation." The premise that forms the foundation of the process is that the individual is realizing a myth of their own choosing, regardless of their conscious utilization of the myth or not. Therefore the myth they are realizing is either one of conscious choice or not (this being choice by default, i.e.: not choosing). The myth they are living may be one of their own choosing, or one that has been imposed upon them and they've accepted for their own. Within the Mythogenic Self process it is held that it is always possible to choose the myth that one is living to realize, and that this myth is variable in form from individual to individual (i.e.: personal and subjective) and through time (i.e.: the myth of the fourteen year old may or may not be the myth of the forty year old).
The Mythogenic Self process is in its most basic structure a means to select the mythic representation that the individual is living to realize in an organized way. This representation in turn establishes the ontological and epistemological orientation of the individual. The ontological orientation will determine how the individual experiences their life. The epistemological orientation will determine the meaning the individual applies to these experiences. This interplay establishes a recursive loop that more and more deeply imbeds the orientation the individual lives from.
The orientation of the individual also establishes the filters they use in perceiving incoming data (both internally and externally generated). The orientation will also determine the sorting of the data that the individual uses in coding and responding. If the basic form is teleological, the filters and the sort will be organized to manifest the projected desired outcome (the representation of the future). If on the other hand the basic form is historical, the filters and the sort will be organized to code and respond to incoming data based upon the past experiences of the individual, real or perceived.
The next article in this series will explore the ways and means of accessing and addressing the mythic representation of the individual, as well as the sources of the myth the individual is living to realize.
The Mythogenic Self Process will be explored as a third-order learning model leading to generative experience for the individual, as well as holding the possibility for both third and fourth order change. Using the epistemological orientation of the process the possibility for accessing transpersonal-transcendental states of awareness will also be explored.
As I continue the series I will continue to explore the utilization of the process in building mythic realities, and using the process with groups and in organizations to access and utilize the mythic representations held therein as well.
Thanks for now, and as always I hope to here from you with your comments, reflections and suggestions soon.
Joseph S. Riggio
Copyright 2001 Joseph Riggio Applied Behavioral Technologies, Inc.
"Generative Imprint" is a trademark of Roye Fraser of NLP America/Blue Dell Systems and is wholly owned by him. Mythogenic Self and MythoSelf are trademarks of Joseph Riggio of Applied Behavioral Technologies, Inc. and are wholly owned by him.
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