The Lenses and The Lasers | Self-Turned on Yourself | An Exercise in Neuroplasticity

A T T E N T I O N:



                                     -- horse training --                                       
       -- You're the horse. | You're the trainer. --       

Finding Ourselves Out 

You may have wondered at the TetraSeed MultiMatrix, shown at the top of the Facebook, Gold Key Release, group.

In this entry, I explain land show by example how to use the TetraSeed Multi-Matrix, turning it upon Eros, to transformative effect.


In doing the TetraSeed Integration Set-Up Procedure ( The Lenses and the Laser ), we prepare an Item-in-Life for Power Contemplation ( an Item-in-Life is anything that bothers us : it's an "item"). By means of The Lenses and the Laser, we prepare to put-and-take it through one or another TetraSeed Procedure, a number of which exist . . . . .

from the TetraSeed Multi-Matrix you may select any one "element" from each vertical column. Look above, now.

As examples:

  • ATTENDING, in column 1, left.
  • AGENCY, in column 2
  • CHANGING, in column 3
  • REMEMBERING, in column 4

Those are one possible set of four you may have chosen to use in the TetraSeed Set-up (The Lenses and the Lasers) procedure. You fit one element into each of the "faces" (or phases) and "points" (or focuses) of the Procedure, given at the end of this entry.

The Lenses and the Lasers

The "Lenses" are the two TetraSeeds -- one for subjectivity and the other for objectivity. "Lenses" gather things to a single point of focus.

The "Lasers" are the linking of those TetraSeeds at their corresponding places (signified by colors); that linking produces self-reinforcing, intense coherence. (A laser is highly coherent light.) They are linked, as shown, above ( by color ), and also by combination of each point with it's corresponding, complementary opposite face.

For example, in one case, we link Attending with Location ( same color ); and in the other case, we link Attending with the counterpart of Intending ( its special complement ): Existing (or any other element in the same column as Existing -- column 2). You may do the linking by means of the structured, Lenses and Lasers procedure, which follows.

Focussed and coherent.

Your "Item-in-Life", Whatever it Is

Your Item-in-Life may be anything that has caught your attention (you're caught about it) and can't move on without it, or even at all. It's all your "emotional-reaction buttons", and also your very sense of self -- and not just what you mean by, "I", but essentially the one who says and feels, "I", which commonly remains in the shadows, behind the scenes, only vaguely apparent. 

You're caught because you don't have awakened balance among the elements in the different columns, and so don't have control. Some elements are latent and unconscious, or subconsciously but witlessly active, possibly at full blast, influencing you "from the dark". You're competence is impaired, or you may appear to others -- or yourself-- to be whack-o, but in any case you feel bound to experience life as being that way.

It may be that your being caught is "nature's" way of getting you to stay, there, until all of The Four are up to speed and integrated with each other -- a kind of "booting up" process within a larger-scope, longer-term boot-up process -- maturation, evolution, entelechy, development.


For the purposes of interest and convenience, we use, "eros", as an example, so you know how to apply The Lenses and the Laser to your Items-in-Life, in general.

We could just as well have substituted anything -- and in practice, you will substitute anything in place of "eros" -- anything that has caught your attention ( you've caught it, the way you "catch cold" and seem bound to experience it ). You can't bring yourself to move on without feeling that you'd be missing something. Eros: Incompletion seeking Completion.

Something very interesting happens when we bring The Four on-line, in life, for any Item-in-Life. I explain, in terms of Eros:

Eros is what keeps "Narcissus" (familiar in this special meaning to Adi Da students), the self-reflecting one involved with his "machine of self" -- the formation -- or process of formation -- of his own "separate" self, or somatically alive, "carried around/carrying on self", and all the subtle movements of mind, the perpetual sensing of life, and being moved by life, moving oneself in life. It is The Trance of Entrancement in Life, the Waking Dream. Absorption in the formation of self.


Eros can easily be recognized as a trap. Ask any man who has had a hurt about a woman -- any woman who has been hung up on a man -- two examples. Eros may even be assigned fault, for the way things turn out. Eros is two-faced, Eros got us into this, eros is to blame. So Eros takes the rap.

Eros, running the show from "out of the dark", keeps Narcissus involved with experience. In that sense, Eros is to blame.

However, Eros is but one element of Narcissus, of which there are four. And the problem with Eros is a problem of The Four.

As with everything in life, Narcissus is a TetraSeed -- and a prevailing one in humans, altogether. Narcissus is the "remembering/imagining of an owner of memories", Narcissus is the movement of attention into the spectrum of imagination|memory, and the concurrent resurrection of willful involvement (intention), in one way or another, with what is remembered/imagined. Narcissus is the state of readiness to respond, the "ego-identity", idling or active, the conditional self made of "point of view", or "ready standpoint" -- called, by Adi Da, "self-possession". Narcissus is a way of operating.

Narcissus is unevenly awake, not-so-well integrated, a version of some TetraSeed Self in a state of distortion and a certain state of development.

The Four: attention, memory, imagination, intention.

Narcissus must have all four going, to function as Narcissus.

If any one of the four loses its "influence", all four collapse and Narcissus loses form; what is "baseline" to all that -- the Self-Existing Field of Unknown, Unknown (Formless Consciousness) becomes our (no longer "our") resting place, or state, or default.

A similar thing happens when all four get balanced and integrated. The whole thing begins to lose form or definition (finiteness) and becomes, at once, undefined (it disappears or becomes, "virtual" -- "virtual" meaning "latently there, but locatable only by deliberate effort, otherwise, imperceptibly influential). This is the TetraSeed Set-Up Procedure -- otherwise known as The Lenses and The Laser.

The difference between the two pathways is that the Your-Life-Item remains available for the play of life -- your life, and because you have balanced and integrated ( "tuned" ) the TetraSeed elements


of Your-Life-Item (whatever it is your working on), by means of The Lenses and The Laser , when it does arise, it arises with all "cylinders firing" and well-tuned. The mind reflects that way of operating, even as the underlying TetraSeed structure undergoes its alchemy.

We apply The Lenses and The Laser to, "eros" -- eros being both "the good guy" and "the bad guy" -- or "the good buy" and "the bad buy".

Here's video instruction in The Set-Up (The Lenses and The Laser) Procedure.

Turn The Lenses and The Laser on . . .


How to Stop Groin Pain and Related Symptoms of Psoas Muscle Dysfunction Lawrence Gold

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Clinical Somatic Education | a New Discipline in the Field of Health Care
#hanna_somatics How to Stop Groin Pain and Related Symptoms of Psoas Muscle Dysfunction Lawrence Gold

Liberation from False Accusation

This entry is about false accusation: the structure of false accusation, the feelings of false accusation, and a means to dissolve the sense of being implicated by false accusation.


False accusation consists of two aspects:

  1. the sense of accusation
  2. feelings of fear and bewilderment
It's not necessary for an accusation to have been made against oneself, to feel oneself the target of false accusation. One may feel the feelings without any accusation having been made. One may even rake through ones memories to identify some action deserving of accusation and guilt. There may be none.

The feelings of false accusation are of free-floating guilt -- the counterpart of free-floating anxiety. There is the sense that one may be guilty and worthy of the accusation, even if one has no idea how one might be at fault, just as one may be anxious without any idea of what one is anxious about. That sensation is the feeling of "being implicated". The feeling of "being implicated" without any way to identify how or why is free-floating guilt; it's a sense of vulnerability without recourse,. 

In the case of a false accusation having been made, the knowledge that one is innocent of the accusation is insufficient to dispel the feelings that one is guilty or should be ashamed. One feels that one is somehow guilty -- if not of the accusation, then of something else deserving accusation.

In a sense, one is falsely self-accusing -- not in some active, deliberate sense, but automatically.

False accusation leads to or contains the sense of pre-ordained failure, to the sense of "integrity, undermined"; to disempowerment, to "not daring", to being daunted, to self-doubt.


If one is, oneself, a false accuser, perhaps to gain advantage over another, as in American politics, or in punishing political protest, as in a corrupt governmental power structure, the accuser must suppress conscience, perhaps coating it with some rationalized justification (a second layer of suppressed conscience). Thus, the false accuser would be justifiably accused, if accused of false accusation. To accuse a false accuser of false accusation causes the feelings of rationalized justification to surface; diversionary tactics may follow.


To dissolve false accusation, it's necessary to take on and dissolve both the sense of being accused and the feelings of fear and bewilderment.


A "quick and dirty" approach to false accusation is to do a Gold Key Release on the two aspects I have just identified. One does a Gold Key Release on "false accusation" and on "fear and bewilderment". That addresses both the subjective and the objective (representation) aspects of false accusation. One without the other is incomplete and may be ineffectual.


A better-prepared approach is to do a TetraSeed Set-Up procedure on each of the two aspects before doing Gold Key Releases.

One may do a most simple, "Driving in the Pegs" Set-Up, as described in the entry on The TetraSeed Set-Up procedure. That helps to anchor attention better on the two items, to set them up as better targets for Gold Key Releases.

Better than that is to do the "Lenses" steps on each of the two aspects. That helps to reveal the feelings of the underlying structures of each aspect.

Better than that is to do the "Lasers" steps on each of the two aspects. That reveals hidden relationships between the false accusation and the feelings triggered by it. One need not know of any specific accusation; the mere use of the term, "false accusation" in the procedure is sufficient. If one has done the "driving in the pegs", short version of The TetraSeed Set-Up, one may skip the steps of the "Driving in the Pegs" and do only the steps remaining.

Still better than that is to do the Dilemma Buster procedure at each of the "Lasers" steps. The Dilemma Buster can be found by using the term as a key-search term either within this blog or via a search engine. Use quotes: "Dilemma Buster".

Best of all would be to follow with a Middle-Way Memory Matrix ritual incorporating, "false accusation" and "fear and bewilderment".

One may do only the simplest preparations or any number of them, or all of them. Your experience will show you how they work and your natural impulse will determine how much you do.


Having deconstructed this rather influential element of ones sense of self and existence, ones sense of integrity, having been liberated from this toxic condition, has gaps left by the dissolved aspects. There may be many gaps.

So, there exists another step: reforging ones sense of integrity.

The Crystal Crown Procedure is useful, in this step. As an adjunct, to reinforce the integrity of the change, one may do a run-through of the somatic education exercise sequence called, The Five-Pointed Star.


If you have the interest and gumption for it, as I do, you may do the whole thing, by yourself.

If you feel you need support to take you through it, you may have a TetraSeed Transformation coach guide you through.

If you recognize the influential benefit of doing the procedures in a group (the "wind in the sails" provided by the somatic contagion of a group), you may do the procedures at a live-in-person TetraSeed Transformation workshop.

The psyche of Earthworld is full of self-defeating garbage and confusion, even in the most well-meaning of people. People undermine themselves and they undermine others, if only by transmitting their unhandled afflictions in common, daily communication. 

Don't tolerate it. Do massive clean-up in yourself and liberate yourself, progressively, from the unhandled, unevolved inheritance of previous generations and the mood-contagion of commerce and the daily news. Empower yourself by dissolving the undermining force of false accusation, in yourself.

The Transcendental Structure of Existence

How to Free the Psoas Muscles without Stretching, part 2 Lawrence Gold

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Free Your Psoas | all most people need |
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This is exercise #2 of a two-exercise set — not part of the program, Free Your Psoas. It works best, as a refresher, with preparation from doing that program.

Integrate the connection between the psoas muscles and the whole length of the body, from head to feet. It’s an addition to the basic program, Free Your Psoas —

For a preview of Free Your Psoas, you may visit

READ: http://lawrencegoldsomatics.blogspot….

Efforts to release psoas muscles without integrating control of those muscles with the rest of your movement and balancing actions leads to partial and temporary results.

The reason: Your whole way of moving has been used to the psoas muscles being tight. You’ve got involuntary movement habits. Those movement habits call the newly released psoas muscles back into the movement pattern the fits the rest of your movements.

So, it’s “helpful” to integrate your psoas movements with the rest of your movements. There’s a program for that, called Free Your Psoas: An Integrated Program for Freeing and Coordinating the Central Movers and Stabilizers of the Body. Preview it, here:…. You can get a free tryout of the program.

There’s also an advanced, superior agility version for athletes at…. However, if you have clinical symptoms, you should do the basic program, first.

How to Release Your Psoas Muscles without Stretching, Exercise 2

Clinical Somatic Education | a New Discipline in the Field of Health Care…
#groin_pull_pain How to Free the Psoas Muscles without Stretching, part 2 Lawrence Gold

Entelechy*Eros and The Ballpark of Life

Entelechy is a Fancy Word for being drawn toward and going for the heart of our heart's desire.

Desire may be complicated by memory and imagination, leading to pursuit of desires that may not be all that well in line with our entelechy, our going for the heart of our heart's desire. The operative word, here, is "limitations" -- self-limitations and apparent circumstantial limitations. Another way of seeing it is, "how we define everything" (to ourselves, fundamentally). Limitations and the ways we define everything (to ourselves) modify or make us want to control our desires and what we may do, about them, or want to do about them, or feel we should want to do about them -- or not. They complicate how we go about aiming into our entelechy.

There is a drive, in all of us, to achieve or acquire some sense of an ideal outcome in every circumstance. We may not be particularly clear on the direction of our ideal outcome, complicated as we are by memory and perhaps inadequately informed by imagination -- but we have at least some sense of direction. Because of our complication by memory and anticipatory imagination, we may not be very direct about things, but roundabout, pursuing what we can remember to pursue or what seems available to pursue -- or what we imagine we might pursue (perhaps suggested by some memory). Ring a bell?

And so, in our overcomplication by memory*imagination, we are misguided by memory and imagination.

The problem is not memory, per se, nor imagination, per se, but the involuntary and unwitting, controlling influence they seem to have. Too much of one or too little of the other, or both, lead to poorly-modulated behaviors -- clumsiness, awkwardness, difficulty listening, unintelligent responsiveness, attention going off-point, poor timing, resistance to education or development, behaviors tending toward regression or excess, these are poorly modulated behaviors.

Entelechy operates best when free of all of that.

If we have access to memory
while having room for imagination
If we can intend to place attention somewhere
and intend to have it stay there,
If we can keep our attention in line with our intentions
we are available to locate our Entelechy increasingly directly.

That is the emergence of wisdom.

When attention and intention engage memory and imagination, rather than the "attention:intention" complex being unawakened (or off-line, unconsciously driven), ATTENDING*INTENDING draws upon IMAGINING*REMEMBERING for orienting reference points, memory-reference-points. (To draw upon imagining requires that what was imagined be captured as a memory.)


If IMAGINING*REMEMBERING is not made the subject/object of ATTENDING*INTENDING, ATTENDING*INTENDING remains diffused.

If ATTENDING*INTENDING remains diffused, a kind of unresponsiveness exists.

If INTENDING*ATTENDING activates, too much, on the other hand, another kind of unresponsiveness exists, a kind of fixity of attention in memory, an "internality".
One is the fixation of "diffusion"; the other is a fixation of "internal concentration".
Two kinds of fixation.

Of the two, "internal concentration" is more likely to result in repetitive behaviors. It's a "search" mechanism to get oriented -- orientation depending, of course, on memory. Memory depends upon deliberate and repeated imagination and/or upon sufficient intensity of an experience. The greater the intensity, the less the repetition is needed -- and that may be the booting up of primitive reflexes by developmental stages, the repetition of "learning life-experiences" or deliberate self-repetition by imagining or doing something repeatedly to remember it.

If there's a disconnect between INTENDING*ATTENDING and REMEMBERING*IMAGINING, actions do not properly form into accessible memories and so development or learning gets stuck. In the developmental process of individuation , the "booting up" of the operating system of a human being,  INTENDING*ATTENDING and REMEMBERING*IMAGINING must coalesce into a sufficiently integrated unity to arrive at the coherence of a sense of self. When it doesn't, somebody appears looney.

Because awakening and gathering our faculties is an imperative of individual existence, because our Entelechy is the direction of our sense of our own awakening and gathering of our faculties, our imperative to emerge into existence, and because that emergence may be stuck, for a certain person, a process of self-stimulation may go on "auto-repeat" to get a transfer of experience from ATTENDING*INTENDING into IMAGINING*REMEMBERING. In this case, ATTENDING corresponds to SENSORY and INTENDING corresponds to MOVEMENT.  Take a moment so feel how they go together:


REMEMBERING corresponds to MOVEMENT MEMORY (readiness for movement or "muscle memory") as IMAGINING corresponds to LEARNING MOVEMENT


Repetitive self-stimulation emerges from a primal depth, the imperative of Entelechy to awaken as an individual, to get integrity of:



That integrity awakens, develops, and so emerges as it comes into relation with the "not self" (the objective aspects of life), which has its own four-part integrity. Now, this is chewy, so I'm going to give you some AUDIO (forthcoming) but for now, imagine saying or thinking each of these these, to yourself (3x). Put yourself on auto-repeat, each unity (e.g., ACTIVITY*EXISTENCE) 3x:



That will have gotten you to the "ballpark". The feeling you get when these come to life in you (or won't quite come to life) is the strange attraction of Entelechy.


We've already written and read about Enchelechy. Now, it's time for Eros.

The experience of Eros is the experience of being strangely attracted in some direction.

Entelechy is the target, the thing we go for by means of the things we go for, subject to self-limitations and the apparent limitations of circumstances.

Entelechy is direction we "swing to hit the "ball" in The Ballpark of Life and the strange attraction we have to swing that way -- swinging as well as our memories and imagination allow us to locate the ball.

Question: Does that mean that when we locate our Entelechy, we have a ball? 

The Experience of Clinical Somatic Education and Somatic Education Exercises Lawrence Gold

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#personal development The Experience of Clinical Somatic Education and Somatic Education Exercises Lawrence Gold

Ending the Pain | Before and After Clinical Somatic Education Lawrence Gold

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This composite video shows many sets of photos before and after one session and a running soundtrack of a client who had just been through a six-day intensive to clear up long standing problems of pain and restricted movement.

Clinical Somatic Education | a New Discipline in the Field of Health Care
#somatic education
#intelligent-self empowerment
#personal development Ending the Pain | Before and After Clinical Somatic Education Lawrence Gold

Why I Enjoy My Work and Like the Program, Comforting Your S-I Joints Lawrence Gold

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Sacroiliitis (sacro-iliac joint dysfunction) CAN be cleared up without surgery, RFA (nerve ablation), drugs or (yes, get this:) manipulation.

A completely different approach (clinical somatic education, using the L.E.A.R.N. sequence of self-rehabilitation) uses the muscular system, itself, to cause the pelvis to reshape and the sacrum to center, taking pressure or strain off the S-I joints. Learn more at the page linked, above.

the program:
the explanation:

Clinical Somatic Education | a New Discipline in the Field of Health Care
#somatic education
#intelligent-self empowerment
#personal development Why I Enjoy My Work and Like the Program, Comforting Your S-I Joints Lawrence Gold

Why I Enjoy My Work and Like the Program, Comforting Your S-I Joints Lawrence Gold

Facebook: Lawrence.Gold.Somatics | 505 819-0858

Sacroiliitis (sacro-iliac joint dysfunction) CAN be cleared up without surgery, RFA (nerve ablation), drugs or (yes, get this:) manipulation.

A completely different approach (clinical somatic education, using the L.E.A.R.N. sequence of self-rehabilitation) uses the muscular system, itself, to cause the pelvis to reshape and the sacrum to center, taking pressure or strain off the S-I joints. Learn more at the page linked, above.

the program:
the explanation:

Clinical Somatic Education | a New Discipline in the Field of Health Care
#somatic education
#intelligent-self empowerment
#personal development Why I Enjoy My Work and Like the Program, Comforting Your S-I Joints Lawrence Gold

Self-Correcting and Overcoming S-I Joint Dysfunction | an offering Lawrence Gold

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Don’t stretch your #sacroiliac_joints. Cause them to self-correct and extinguish the pain.

It’s an unusual approach — particularly because it works effectively and consistently.

This video explains the program, Comforting Your S-I Joints. Learn the origin, how the exercises work, and their track record.

full article:
Understanding the Sacro-Iliac Joints, Stopping the Pain and Weird Symptoms

Clinical Somatic Education | a New Discipline in the Field of Health Care
#somatic education
#intelligent-self empowerment
#personal development Self-Correcting and Overcoming S-I Joint Dysfunction | an offering Lawrence Gold

Movement 2017, Oxford University: The International Conference on Movement and Cognition Lawrence Gold

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Lawrence Gold’s workshop on The Pandicular Response plus excerpts from two presentations and the Gala (party).

Clinical Somatic Education | a New Discipline in the Field of Health Care
#somatic education
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#personal development Movement 2017, Oxford University: The International Conference on Movement and Cognition Lawrence Gold

On Autism: A Suggestion Involving Movement, Cognition, and Imagination

At the International Conference on Movement and Cognition, "Movement 2017", at the presentation on autism by Dr. Crispiani, I suggested that autism might involve a "deficiency of imagination".

To clarify, I'd like to describe imagination in certain, more digestible terms.

Imagination: openness to being strangely drawn in some direction

The, "strangely" part is essential; if the experience is not strange and new, but common and familiar, it's not imagination, but memory we are describing. Memory is a kind of fixity; imagination is a kind of "changeability". Everything an infant encounters is strange to the infant and that stage of life involves massive learning, awakening of faculties and self-sense, and increasing interaction. Healthy infants and children are very imaginative and imagination is a large part of play.

Imagination is the basis of memory. We form memories by repeatedly imagining what we want to remember until a memory consolidates. Any new adaptation involves new memory. Difficulties of learning involve difficulty imagining.

This definition shows that imagination and eros are closely related. Eros is attraction that leads to a kind of fixity of attention; consider romance. Substitute, "eros", for imagination in the description, above. Do that, now.


You may also see that this description is perhaps precisely the opposite of the description of autism, which involves repetition, repetition, repetition and non-involvement in the world of relationships.

A practical experiment for correcting autism, then, might be to develop what is deficient: imagination, or eros, as described, above.

I suggest that two additional factors may be taken into account, with this experiment:
  • opposition to eros, or imagination, putting on "the brakes" by the autistic individual
  • opposition to eros, or imagination, in the family, perhaps in the mood of subliminal fear
Without taking these two "locations of possible opposition" into account, efforts to cultivate imagination, or eros, may be impeded or defeated.

Taking these two factors into account, in the intention to cultivate imagination, makes use of two phenomena:
  • somatic contagion
  • feedback

Somatic contagion is something everyone has observed and experienced. It's the communication of the state and behavior of one individual to another, as happens with yawning, laughter, and sexual arousal. See someone in any of those states and doing any of those behaviors, we feel them in ourselves. See someone yawn, you yawn. Hear someone laughing, you are moved to good humor or even laughter. Babies demonstrate somatic contagion when, hearing another baby crying, they start to cry. Somatic contagion is also the mechanism of compassion. Neurophysiologists might say that mirror neurons are involved.

Feedback is the reinforcement of a state between two participants similarly disposed. We see feedback in mutual agreement between individuals and in laughter and sexual arousal being contagious and mutually reinforcing, between individuals.

Because of somatic contagion and feedback, we might do well to consider the influence of the family unit on the autistic individual and also the influence of therapists. Seriousness during interaction with an autistic individual might reinforce the problem by "frightening off" imagination/eros. Imagination, good humor, and compassion or empathy (genuine, not pretended), might, through somatic contagion, lead to release from autism. At the very least, they point the right direction and create the right environment.

For autism, laughter might indeed be some of "the best medicine", easier to experience than efforts to cultivate imagination. Story-telling, music, and positive aesthetic experiences, which entice attention by stimulating imagination, might also assist in freeing an individual from autism. The starting point, I think, might be to first develop them in the family, rather than to attempt to develop them in the autistic individual by targeting him or her. Then, imagination and eros might become aroused and fostered in an autistic person through somatic contagion and be cultivated through interaction and feedback with family members.

Further help for the process might be to develop proprioception, more. Proprioception is the primitive foundation of the sense of self and of interaction of self and environment, self-in relationship with others. Head swinging and head banging behaviors observed in autistic persons might be primitive efforts to awaken the kinesthetic sense and proprioception. More sophisticated methods than banging ones head are available, involving the sensations of movement and position, including passively experienced movements and the sensations of being held. What's needed is the integration of sensation|attention and movement|intention in a conscious and deliberate way such integration being one benefit of somatic education. There's room for ingenuity, here. 

"Mind-body" is not a term that defines a "two-ness", but which refers to a one-ness viewed and described from two perspectives: the perspective and vocabulary of mind/psychology and the perspective and vocabulary of body/physiology -- two perspectives of the same thing. The term that integrates both perspectives is, "soma". I suggest that in an effective treatment of autism, two approaches -- cultivating imagination and cultivating proprioception -- might be more effective than any single approach.

Those are my "two cents" on the condition.

The Three Biggest Mistakes Made by People Trying to Get Out of Pain Lawrence Gold

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Standard therapies for chronic pain are BUILT UPON three therapeutic errors. It’s not that therapeutic approaches are being applied badly; it’s that the approaches commonly taken in therapy are themselves wrong in principle.

How do we know? Just look at the results of therapy — how ineffective it is and how long it takes.

This is a “bad news/good news” situation. The bad news is that standard (and most alternative) therapies don’t work very well; the good news is the alternative.

This video presents that alternative and leads to actionable options that get the results that therapy hopes for and promises, but (as you may have experienced) takes so long to deliver, if ever.

This video applies to back trouble, whiplash injuries, frozen shoulder, knee pain, groin pain and … you get the idea. See a more comprehensive list of conditions at

Clinical Somatic Education | a New Discipline in the Field of Health Care
#somatic education
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#personal development The Three Biggest Mistakes Made by People Trying to Get Out of Pain Lawrence Gold

What is 'Self-Identification"? | Somatology

After reflection upon the nature of self-existence during a time of particularly intense affliction -- during and after a period of illness in which I felt particularly vulnerable to suffering, it has at last become clear to me what is the nature of "self-identification".

To the point:  self-identification (self-contraction) is the feeling of an automatic action of tensing that happens so automatically and so involuntarily as to compel one to accept, "this is myself." It the sense and assumption that one is "a self" compelled by the inability to "be anything different".

In that state, efforts to get relief from that uncomfortable state of self-contraction merely use and reinforce that very self-contraction. It seems inescapable and it is this seeming inescapability that seems to make acquiescense to this state of contraction, inevitable, that makes us surrender to the sense that, "This is myself."

It ain't.

It's a sense of self-contraction, a state of automatic self-activity, ongoing habit, that comes from one or more of the faces of the TetraSeed -- ATTENDING | INTENDING | REMEMBERING | IMAGINING -- operating in the background without conscious involvement.

This "without conscious involvement" entails automaticity -- happening by itself, seemingly as an unavoidable feature of existence. This automaticity makes it seems as if it something that "we are" rather than as "something that we are doing -- and can stop doing".

I have referred to, "tensing". To tense oneself is the first step to readying oneself for action of any kind. It is "readiness for life" -- often taken to be "maturity" or "competence."

This "self-identified" state of contraction has myriad forms. It is a complex "wad" of contraction-activity made of all the memory impressions acquired over a lifetime. These memory impressions form automatically as the "recording activity" of life-experience. This recording activity has adaptive value -- up to a point. It equips us to be ready for more experiences of the kinds we have already experienced.

It becomes a problem as this "readiness" piles up from some experiences that seem to repeat themselves -- and from many that never repeat themselves, but that have left their mark on us as a state of readiness for "more of the same". It is a kind of stupid, rudimentary intelligence that is supposed to serve life but that does so without the conscious, deliberate participation of the individual; it is a primitive artifact of earlier evolutionary times, when individuals had yet to become so distinctly different from one another (individual), when they were so much more embedded in "nature" and "tribe", expected to conform out of survival-necessity, that automatic recording (learnings) of experience adequately served the survival of individual and tribe (or culture).

Again, as this readiness piles up automatically and we remain "perpetually at the ready," we become more and more self-identified, self-contracted. "Perpetually at the ready" is a kind of attitude. It is also a feeling -- the feeling of "self". People who think they "know themselves" merely know this pile-up of readiness.

Because it forms and plays out automatically and without our ability to stop, it seems to be self.

Like so many patterns of involuntary self-limitation, it entails the automatic functioning of one or more of the four faces of the TetraSeed -- ATTENDING | INTENDING | REMEMBERING | IMAGINING. As with all patterns of involuntary self-limitation, the key to release is to bring all four faces "on-line" and awake. When that happens, what has been running "on automatic" ceases to be automatic and becomes subject to observation (non-identification) and voluntary control. Efforts to become "non-identified" without that awakening merely become new, unrecognized forms of self-identification.

When that voluntary control awakens, two things happen:
  1. The activity ceases to occur automatically and thus to seem inevitable.
  2. One no longer regards it as "self", but now recognizes it as a mere conditional (or temporary) activity. Activity no longer automatically triggers self-identification/self-contraction. One can act without becoming loaded with self-contraction -- without intensifying involuntary self-identification. It's the capacity for free action without the affliction of inevitable "self".
It is the sense of "other". We consider others to be selves like ourselves -- but what makes this form of "other-as-self" unrecognizable is what may be called, "the blame factor". We hold others culpable for their actions, as if they were voluntary, rather than as stupidly automatic as our own unconscious self-identification. We assume a "self" over there to be praised or blamed for behavior. This sense of "self-over-there" IS IDENTICAL to the feeling of "(my)self, here"; it is self-identified self-contraction attributed to "an other" over there.

It is a form of self-identification because we consider ourselves to be "not like that" or to be "like that". It is "other-identification". It makes things, "personal."

Prior to recognition of one or more of the faces of the TetraSeed running "on automatic", we feel stuck with "the other" and with the dilemma of "blame or forgive" -- both of which are ridiculous, absurd, and unworkable alternatives -- pretenses, actually, based on idealisms built upon the automatic, evolutionary survival program that records experience without conscious participation and makes us into "robots of the past" (robots of memory).

What's so pathetic about it is the degree to which the mass of humanity continues to operate in this way -- so unconscious, so automatic, so habitual, so entranced, and so unintelligent.

"Awakening" is not an idealism. It is a functional actuality. It is the one thing we can do, at least partially voluntarily, as human beings. We can inspect our reactions to experience for "asleepness" (automaticity) in terms of the four faces of the TetraSeed -- ATTENDING | INTENDING | REMEMBERING | IMAGINING.

By its ongoing trials and insults, the life-process highlights areas of our lives that are running on automatic. The reason it does so is that the sense of "trial" and "insult" is always a trial and/or insult of an identification-as-self. "Someone" is felt to be undergoing a trial; "someone" is insulted by life.

The sense of a "someone" is always some form of automatic readiness, felt as inescapable, to which we acquiesce as if it were," self". The "we" who acquiesce are more of the same.

When the four TetraSeed "faces" come awake, the compulsivity of self-identification is over -- at least in the area awakened. What awakens is tacit, intuitive freedom felt as adequate in the moment, free of the sense of "self" under the thumb of experience. The sense of "conditions" and creative responsiveness remain -- and the uncomfortable sense of contraction (self-imploded, self-implicated readiness) of self-identification eases, and with it, the self-imploded sense of personal suffering.

A Few Words on the Faces and Focal Points of the TetraSeed | A Little Surprise: The Archesoma

I recognize that it may be helpful to bring the TetraSeed into more familiar terms by looking at each of its features.

However, I will start by making an unfamiliar term, familiar: "the archesoma". "Soma" refers to any living creature with a sense of its condition and a sense of its environment. The term, archesoma, refers to the underpinnings of all living creatures' sense of existence. It's based on four universal functions:

The TetraSeed (four-part origin of experience)

We start with Memory, as I believe it to be the most accessible to you, friendly reader.


Memory is nothing but the persistence of things. No persistence, no memory. If you can find it, it's persistent somewhere and in some way.

Memory is the persisting of the impression of an experience after the passing of the experience.

That definition applies even to computer memory or memory metal (used in eyeglasses): computer memory retains patterns of ones and zeroes; it is the pattern that it retains. Another medium than silicone wafer circuits could just as easily, and perhaps even better retain a pattern of ones and zeros. The medium doesn't matter; it's the pattern.

Memory metal exhibits similar behavior of pattern-retention: it retains its form, returns to it even when distorted by force. It's pattern, retained. The behavior of memory metal is a lot like the behavior of humans. Ever have anyone try to make you do what you don't want to do? or argue you into another opinion of something? You tend to want to "keep your own form", don't you.

Does that bring it home, for you?

Memory is persistence of a pattern of some sort, even a persistence of a pattern of patterns, of movements, the corresponding sensations, patterns of function, patterns of behavior, patterns of relationship, of experience, of habits, of destiny.

That leads us to the next Element.


Imagination is open-ness to being strangely attracted in some direction. Another term for this is, eros.

Thanks to Walt Disney, imagination has been brought before the public; he pointed to imagination as something alive. He highlighted it.

He was a pioneer of the animation of the imagination in his cartoons and the feature movies released in his lifetime.

He set a direction.

Imagination is about direction. "Direction", is an abstraction because, although the word, direction, usually awakens an intuitive impulse to move "outwardly" ( doesn't it ), it has no content, in itself, does it? "Outwardly", in this sense, means, "in some direction other than where you already are", whether internal/subjective or external/objective.

Imagination is an opening outward because it's always a movement from the known ( memory ) into the unknown. If it isn't moving outwardly from memory, it IS memory, not imagination.

Imagination is a pregnant pause. Imagination is like a woman: she may be beckoned by our patient receptivity, primed by our attention, but never yields to our immediate insistence -- and then it comes unexpectedly. Imagination is like that. Imagination doesn't come "from" us; it comes "to" us. We may then hold it by making the imagining tangible in some creative action, which is to say, persistent. We make the imagining persist, and when we do that, it becomes, Memory.

Anciently, this feminine personage of the imagination has been given the name, "muse", an inspiring female who arouses great things of a human's potential, which the person must then bring alive, make tangible, make persist, bring to life. Muse and music: where do they come from?

Pregnant Mystery

Thus does IMAGINATION feed into MEMORY.

Feel the light go on? That may have been your first feeling of "synergy", occurring. That feeling of synergy is the appearance of a "strange attractor" in "psychic space". And what it attracts is . . . . .


Attention locates strange attractors (which are all TetraSeeds of experience). Strange Attractors have a "smell". Attention is like a nose. Yes, a nose, and it sniffs out Strange Attractors, the way a truffle pig sniffs out truffles.

Follow your nose. Follow your nose. You do. You do. Don't you?

In fact you can't help but follow your nose.

Even if you follow your ear, you end up pointing your nose the same direction and your nose leads the way. And if you follow your nose, you really follow your nose.

Things that go in your nose really get attention. Don't they? Chanel #5, the smell of pork barbeque?  a gnat? We'll let that be that.

Attention is a pointer. Attention locates. Always, attention locates.

What does attention locate? anything with a location, in terms of any of the senses.

Attention is a locator-pointer.

However, attention may be either waveringly or steadily "ON-OBJECT",
attention may be narrow and intense 
or open and lightweight
or diffused
or dissolved
or highly coherent (attention steadily cohering ON-OBJECT)
or scattered.

In "ADD" or "ADHD" attention is scattered.


The primal intention is, activity (experienced as existence).
What we call, "being" is really, "becoming".
No activity, no existence. Absolute zero.
The Center of the Black Hole, 
no communication out or in.

Activity is Existence and Existence is Activity.

Intense attention yields more detail, remembered
and also recognized by memory.

Attention burns impressions into memory
according to its intensity,
the more deeply, more densely
the more intense the attention.

Activity is existence and only activity is existence.

ATTENTION consolidates MEMORY according to its INTENSITY

Feel that? another synergy, another strange attractor

sniff, sniff, sniff


Intention intends movement, activity, or change.

(sniff, sniff, sniff)

Intention has no momentum of its own; that is supplied by memory/persistence.

Intention has no direction of its own, of any kind, until aimed by imagination, imagination perhaps bolstered by memory.
(sometimes not so bolstered by memory, as dreams of the imagination may evaporate as we wake).

Intention is the synergetic emergent of 


To do all three, simultaneously, spontaneously activates intention.

another synergy
(sniff, sniff, sniff)

You've activated all Four. How do you like it? Want some more?

I thought you would.

Now, you know what goes into the TetraSeed transformation procedures: The Four, inner and outer.

Look at the diagram. See the colors? They indicate correspondences. Feel how they correspond. They reinforce each other.

Every feature (e.g., "intending") connects with every other feature (e.g., "persistence"). Feel how they connect (e.g., "intending persistence"). They add with each other to create familiar kinds of experience.

Information Streams

This message: a smorgasbord (or cornucopia)

This message is my quick response to your request for more information about somatics.

FIRST THING: Do you have a specific interest? Send email from here  (click and send).

The following links provide "a good start" (look them over and choose the one(s) that immediately interest you).




  • Somatics:  Re-Awakening the Mind's Control of Movement, Flexibility and Health, by Thomas Hanna | available at and from many public libraries
  • The Magic of Somatics

in your service,

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Inside Hanna Somatic Education

Forty-two years ago, an educator by the name of Thomas Hanna embarked on a course of exploration that led to a major advance in the treatment of people with chronic, non-malignant pain from injuries and aging. This article will give you an inside look at one of the most potent developments in the last one hundred thirty years, or so, of research and development into the origins and elimination of pain in human beings. This development came from a tradition of movement education and sensory development that has come to be known as, "somatic education".

The key distinction of this tradition is that its methods empower participants to take control of their own physiology, and in so doing, of their physical well-being as they age.

In the late 1960s, during the heyday of the human potential movement, Thomas Hanna held the position of chairman of the Department of Philosophy at the University of Florida at Gainesville.

In those days, the complexion of the humanities in academic life was different from what it is, today. Unlike today's climate, which is bent upon the deconstruction of the primacy of any kind of knowledge, whatsoever, in those days, Dr. Hanna's philosophical interest was about more than mental propositions and positions; he had an earnest desire to understand the human condition in such a way that it would lead to both human freedom and personal competence -- not just freedom from all constraints, but improvement in capabilities, the awakening of practical human functions.

That desire drew him more than once into conflicts that embroiled students and the university administration during a time when young people were experimenting with both ancient and new methods of mind-expansion (remember, this was the 60s), and their professors were often caught in the middle. Dr. Hanna tended to advocate for the students.

Ultimately, his interests led him to California, where he served as the first director of the Saybrook Institute (now known as the Humanistic Psychology Institute -- HPI). It was during that time that he heard of and became acquainted with a man whose own interests had led him to develop methods of improving human functioning and sensory awareness through movement education. His name was Moshe Feldenkrais, a Russian genius whose methods of education have since come to be known as Feldenkrais Somatic Integration.

Feldenkrais was a man of many abilities and interests -- an electrical engineer, a research scientist in high-energy physics, and a black-belt judoka who had founded the first school of Judo in Europe (France). His methods of improving the functioning of the brain and muscular system had grown out of his studies of and training in the methods of F. Matthias Alexander (The Alexander Technique), the methods of Gerda Alexander (Eutony) and judo.

Hanna found Feldenkrais' methods and views fascinating and, in addition to including a section on Feldenkrais in Hanna's book, Explorers of Humankind (1979), he invited Feldenkrais to conduct a training in America, a training course that Hanna organized and directed and in which he participated as a student.

That training began Hanna's sixteen-year odyssey of exploration as a practitioner of the methods of Functional Integration, as Feldenkrais' method was then known. His experiences during those years of private practice and his ongoing, absorbing interest in developments in related fields (as founding editor of Somatics: the Magazine Journal of the Bodily Arts and Sciences), led to the advances in the field of somatic education that led to Hanna Somatic Education, a form of clinical somatic education used to end pain and improve mobility.

Hanna Somatic Education developed from the convergence of ideas and discoveries of many individuals. Its methods rest upon a simple principle brought forward by Feldenkrais, and before him, by F.M. Alexander: that improvements of human functioning rest ultimately upon human attention and intentional application of effective methods of change to oneself, i.e., upon education. Hanna Somatic Education freely applies the principles and methods brought forth by Hanna's predecessors; however, to those methods, Hanna added something more, something that was his unique contribution to the field and that created a major improvement in the speed and degree of improvement possible with somatic education: a technique now called, "assisted pandiculation" -- a strange term with a simple meaning.

The term, pandiculation, comes from the study of animal behavior -- ethology. One paper in particular, on pandicular behavior of sheep fetuses in-utero, published by researcher A.F. Frazier, piqued Hanna's interest and led to his developing a new clinical technique.

The term, pandiculation, refers to something that you have undoubtedly seen cats and dogs do upon arising from rest. It's something you often do, yourself, before getting out of bed in the morning or upon standing up from a prolonged period of sitting. It's also something referred to by an expectant mother as her baby "kicking" inside her womb. It's a sensuous movement of refreshment and preparation for activity.

People commonly call it, "stretching" -- but it isn't stretching, and it especially isn't stretching in the sense applied by physical therapists and athletic trainers. It's a strong, pleasurable contraction of muscles in particular patterns, followed by a smooth (not sudden) release and then by movement into activity.

Animals and children pandiculate instinctually to refresh kinesthetic awareness and motor control. It's what they spontanously feel like doing upon arising from rest. The action, which originates in the motor and motor-association areas of the brain, sends a strong cascade of sensory impulses to the sensory and sensory-association areas of the brain from the sense receptors of movement, a cascade of sensation sufficient to refresh the sensory-motor feedback loop by which we regulate muscular tension and movement. Motor control and sensory awareness improve in seconds of pandiculation.

The Pandicular Response, as a feature of neuroplasticity, depends upon an intact nervous system; lesions of the nervous system impair the application of the pandicular response to the affected region.

The presence of contractures that commonly form during injury and that persist long after healing of injuries as distortions of motor control is a sign that sensory-motor integrity has been blown out/interrupted. Voluntary control of movement has been distorted and diminished, and control has passed to the involuntary, subcortical brain level (e.g., cerebellum). Patterns of movement practiced repeatedly, as in athletics or as part of ones vocation, likewise pass to subcortical control, and are triggered by momentary intentions to move in familiar ways and are executed "on-automatic", fine-tuned by in-the-moment intentions. Typographical errors are are an example of how automatic execution has overridden voluntary control, as most typographical errors involve the correct spelling of the incorrect word!

It turns out that pandiculation is sufficient not merely to refresh the sensory-motor feedback loop, but to reforge sensory-motor integrity when it has been interrupted/blown out by the pain of injury and reflexive movements have taken over. "Reforge" implies an enduring improvement.

Dr. Hanna devised a way to apply the pandicular response deliberately; more than that, he devised a way to magnify the effects of the pandicular response in a hands-on technique called, "assisted pandiculation"; and he devised protocols that apply assisted pandiculation in a systematic way to address three major reflexes of stress that commonly become habituated in human beings: Landau Reaction, Trauma Reflex, and Startle Reflex.

Habituated Landau reaction commonly appears as back trouble, so-called degenerative disc disease, insomnia and tension headaches.

Habituated Trauma reflex commonly shows up as lasting changes to movement and posture following injury or surgery, as TMJ dysfunction, and as the headaches that follow whiplash injuries.

Habituated Startle reflex commonly shows up as the chest-down, head forward posture and movement of the elderly and those who have been through emotionally traumatic times, and as breathing difficulties.

You can find more detailed discussion of these three reflexes of stress in Dr. Hanna's book, Somatics: ReAwakening the Mind's Control of Movement, Flexibility and Health, and in his definitive article, Clinical Somatic Education: A New Discipline in the Field of Health Care.

That "therapeutic/athletic" stretching is an inadequate approach to correcting alterations of muscular control and restrictions to movement can be seen in the long periods needed in therapy and athletic training needed to produce even modest improvements. Its error is in treating contractures as if they are bio-mechanical conditions, alone, that can be treated by biomechanical means, alone.

Assisted pandiculation, on the other hand, addresses such altered functional patterns in a way that is true to their nature as changes of muscle/movement memory (rather than as a bio-mechanical matter), and so it quickly produces the desired results and those results are durable and easily withstand both activities of daily living and vigorous activity.

Hanna Somatic Education fully acknowledges the bio-mechanical aspect of the human body and uses that view in applying its methods; however, it goes beyond the view of the body as a "marvelous machine". It recognizes that the "memory" of "muscle memory" resides in the brain, not in the muscles; it recognizes neuroplasticity (memory formation and memory dissolution) as the underlying process of motor development and of the alterations of movement that follow injury; it recognizes that coordination trumps strength, that large muscular recruitment patterns trump the action of any single muscle, that inherent movement patterns trump arbitrary movement patterns; and that the feelings and action of the individual trump anything that can be done to him or her. Thus, Hanna Somatic Education integrates the understandings of kinesiology, neuroplasticity, and learning theory to get results faster, more easily, and more comfortably than by standard therapeutic or training methods, and it supports the processes of therapy and of athletic training.

Its effectiveness is so decisive that it usually brings lasting relief from excessive muscular tonus in any area of the body in less than two minutes. (The length of clinical somatic education sessions comes from the amount of territory that must be covered, when addressing altered patterns of control).