Creating communication and community

It seems to me that external consideration when communicating entails adapting to the “types” other than one’s own.

For example, a “type 3” person would need to be willing to tone down the need for detailed analysis, abstract formulae, extended vocabulary and the like, while choosing words and style geared to intuition and motivity.

A “type 2” person would try to hold back stream of consciousness writings, explosive words, excessive use of metaphor, etc., while striving for words and structure geared to motivity and analysis.

A “type 1” person might reduce impulse, gesturing, posturing, debating and such, while seeking subtlety and words geared to understanding and conscience.

-Just some thoughts, fwiw.
 
Hello Trevrizent,
Thank you for answering my questions. :)

I have read what you wrote carefully. Although most of them sound 'right' intellectually, I payed attention to what I 'feel' them and found what struck me was an 'impression' I felt behind lines.
I can not make it into an word but I think it is relating to your 'chief feature' as Gs described in ISOTM:
Gurdjief in In Search of the Miraculous p274] "You know nothing in yourself said:
It seems to me that external consideration when communicating entails adapting to the “types” other than one’s own.

For example, a “type 3” person would need to be willing to tone down the need for detailed analysis, abstract formulae, extended vocabulary and the like, while choosing words and style geared to intuition and motivity.

A “type 2” person would try to hold back stream of consciousness writings, explosive words, excessive use of metaphor, etc., while striving for words and structure geared to motivity and analysis.

A “type 1” person might reduce impulse, gesturing, posturing, debating and such, while seeking subtlety and words geared to understanding and conscience.

-Just some thoughts, fwiw.

I agree with MC here. By "adapting to the 'types' other than one’s own", we can value 'communication' over me being 'right'. :) OSIT.


Edit: clarification and grammar
 
Hellow GotoGo

What follows may rightly 'reinforce' your thoughts about my 'being right'.

I write openly, sharing my ideas and application of the quoted mterial to my life, as I feel this is the way to act in the forum.

Your summation from G about 'thre cannot be proper outward considering while man is seated in his chief feature', is along the lines of what I was saying that whilst man is in False Personality he cannot be 100% External Considering.

MC references, too, the need to cater for (3) different types of person.

I take your point re 'for others to understand what you are trying to explain', which fits in with MC's quote re 'adapting to "types" other than one's own.' Yes, I am a 'type 3' person and do tend towards 'detailed analysis, ... extended vocabulary and the like'. I have taken note to 'choose words and style geared to intuition and motivity'. Thank you MC. This is something that I need to work on now to value External considering in communications, especially to do it immediately and without reasoning, that's the tough one for me.

I find it interesting that you detected an impression behind the lines - 'be right'. Yes, within my Chief Feature is 'a need to feel 'right' before revealing' and of 'seeking internal perfection' (being right). Also, recently, during an exercise on 'my role', I was shocked to find that the underlying pattern was 'putting things in order', which is similar to 'being right, as you have pointed out. It's interesting, to me, that it occurs in in both places.

Thank you for pointing it out. I'll work on overcoming 'being right', as well as rewording my posts in future, for clearer understanding for others.
 
Hello Trevrizent, I wanted to respond to your last reply but took a while to digest it and clarify my thoughts.

Trevrizent said:
I write openly, sharing my ideas and application of the quoted mterial to my life, as I feel this is the way to act in the forum.
Yes, I understand you do. I sincerely appreciate that.

[quote author=Trevrizent]
Yes, I am a 'type 3' person and do tend towards 'detailed analysis, ... extended vocabulary and the like'.
[/quote]
To my self-observation, I am also 'type 3', means being born as having 'center of gravity' in intellectual center.

[quote author=Trevrizent]
I find it interesting that you detected an impression behind the lines - 'be right'. Yes, within my Chief Feature is 'a need to feel 'right' before revealing' and of 'seeking internal perfection' (being right). Also, recently, during an exercise on 'my role', I was shocked to find that the underlying pattern was 'putting things in order', which is similar to 'being right, as you have pointed out. It's interesting, to me, that it occurs in in both places.
[/quote]
To my self-observation, I have a smiler 'chief feature' that is probably why I was able to notice it.

[quote author=Trevrizent]
Thank you for pointing it out.
[/quote]
You are very welcome. :)

[quote author=Trevrizent]
I'll work on overcoming 'being right', as well as rewording my posts in future, for clearer understanding for others.
[/quote]
I had stopped here when I read it for the 1st time and made me think.
I thought it might be useful to ask yourself who is motivating to 'overcome' that. Because it is often that 'chief feature' is the one who tries to deal with (work on/change/... etc) 'chief feature' itself, to my observation.

Another question one can ask oneself is how one can 'See' it more often, ideally do so constantly. Because one usually 'buffers' to See it. If one Sees it one will 'understand' why other people react to him/her in a certain way. To see it constantly can be unbearable but that is why G indicates that Working on 'chief feature' will lead one to 'the realization of one's nothingness', to my understanding.

[quote author=Gurdjieff in In Search of the Miraculous p233]
The study of the chief fault and the struggle against it constitute, as it were, each man's individual path, but the aim must be the same for all. This aim is the realization of one's nothingness. Only when a man has truly and sincerely arrived at the conviction of his own helplessness and nothingness and only when he feels it constantly, will he be ready for the next and much more difficult stages of the work.
[/quote]
(Bold is mine, italic is original)
 
GotoGo said:
[quote author=Trevrizent]
I'll work on overcoming 'being right', as well as rewording my posts in future, for clearer understanding for others.
I had stopped here when I read it for the 1st time and made me think.
I thought it might be useful to ask yourself who is motivating to 'overcome' that. Because it is often that 'chief feature' is the one who tries to deal with (work on/change/... etc) 'chief feature' itself, to my observation.[/quote]

Hi GotoGo,

Can you clarify this a bit? I'm not quite following your point or how you think it applies to and/or benefits Trevrizent.
 
Hi GotoGo

Thank you for replying, and for giving me the opportunity to reply – as I’ll explain later on.

I half suspected that you might have a similar Chief Feature, or at least a similar limiting decision. This is based on ‘experiential folklore’ – training given – and my own experience that: The first rule of psychotherapy is that: it is the complainer/blamer who has the perceived problem, rather than the person presented with the perceived problem.

Also, from the Law of Attraction, when I was doing Breakthrough Coaching with clients, after having ascertained their limiting decisions I would then clear them within myself, on the basis that somewhere within me was a residue of these limiting decisions – and that was the reason that I was coaching them (like attracts like).

You are right about Chief Feature being the motivator to ‘work on overcoming ‘being right’’, what was coming forward was the aspect of ‘depreciating self’ (seeking to align my-self with others). After making the last post, I went away for a long weekend, ostensibly to walk in the mountains but the less than clement weather conditions reduced that activity somewhat, but quietly sitting down in the windswept hills I did reflect on the statement made.

I came to the realisation that the statement was made in haste (Chief Feature), and that what I really needed to be was to be me - rather than limiting my-self to ‘others’ standards’ – to be free, spontaneous and genuine. I’m still struggling with putting ‘spontaneous’ into action.

Curiously enough, where I’m at now with the consequences doing of the Breathing-Meditation programme, is that I’m deep in the mire of my Chief Feature. I know it. I ‘feel’ it as a heavy burden on me. It has severely restricted my postings as I feel I have nothing to say. This reply is helping me to get out of this dreadful situation.

The following quote ‘echoes’ within me where I’m at right now. Clarissa Pinkola Estes writing in Women Who Run With the Wolves, specifically taken from the chapter Clear Water: Nourishing the Creative Life, subheading: Poison in the River,
Sometimes a woman trips over her own introversion and wants to simply wish things into being: she may think that just thinking the idea is good enough, and there need be no outer manifestation. Except she feels bereft and unfinished anyway. These are all manifestations of pollution [loss of vitality] in the river [of life]. What is being manufactured is not life but something that inhibits life.

Other times she is under attack by those around her, or by the voices yammering in her head: ”Your work is not right enough, not good enough, not this enough, not that enough. It is too grandiose, too infinitesimal, too insignificant, takes too long, is too easy, too hard.” This is pouring cadmium into the river.

Reading this book is my current source of ‘sanity’, keeping me on the right track as I work through this down part of the natural cycle of creativity. It is a steep and rocky path up this side of the mountain, however, one that is worth the perseverance for the prize at the top.

I do work as hard as possible to keep Chief Feature active as a question within me. The action of seeing it more is a task I set myself some time ago and actively do (to the best of my abilities!) – it’s the subtleties that keep getting through. I’d forgotten ‘the need to feel ‘right’’ part of the ‘before revealing aspect’.

To help the process, here are some notes that I made for my-self, you may find these useful, or not.

Get near to Chief Feature (CF), feel CF, and thus know it, and stop leaks of energy.

Keep CF active as a question within, use CF as a point of reference (to overcome CF, to awaken), see self when operating in CF and internally apply shock and ‘leap into the void’.

Notice when CF appears in daily life, situations which bring out CF strengths (what brings it out?), feared situations – anticipate and confront.

Centre self when CF appears; build up visual, auditory and kinaesthetic of CF to find root cause (when, where from, how occurred, started).

Habits – use as products for awareness, exaggerate habitual movements (when you make the body do what it doesn’t wish to do, makes force (for making it do one small thing it hates doing – makes more force that a day of walking)).

Sacrifice – only through struggle with yes and no in self leads to understanding.

Complete dedication to teaching – give up hard identification (focus on acquiring knowledge – act on it for undertanding), imagination, self-sufferings (unconscious0, keep questioning – motivations, perceptions, conclusions (only see true knowledge in personal terms, never in anything else.

Eliminate involuntary manifestations.

Self-study – observation of all three lower centres, work with emotional centre and body (self-remembering (self and body).

The devil is in the details, as I said,
Also, recently, during an exercise on 'my role', I was shocked to find that the underlying pattern was 'putting things in order', which is similar to 'being right, as you have pointed out. It's interesting, to me, that it occurs in both places.
‘being right’ is implied as an underlying pattern in ‘my role’, as well as explicitly in my Chief Feature. I still have to work this one through.
 
anart said:
GotoGo said:
I do work as hard as possible to keep Chief Feature active as a question within me. The action of seeing it more is a task I set myself some time ago and actively do (to the best of my abilities!) – it’s the subtleties that keep getting through. I’d forgotten ‘the need to feel ‘right’’ part of the ‘before revealing aspect’.
I am glad to hear that Trevrizent had already made it a task to See the 'chief feature' more.

Trevrizent, thank you for the reply. :flowers:


edit:grammar
 
GotoGo said:
Yes, my point was to Work on 'chief feature' is very tricky and requires significant 'self-observations' over a long time of periods with patient efforts. And to me he sounded 'so sure' that he can 'overcome' in not a long time of periods, which made me pounder. Another point related here might be about "the illusion that we can 'do'" in relation to 'chief feature' as Ouspensky described:

Thanks for the clarification, I think it makes sense. It's my understanding that it is almost impossible for a person to identify their own chief feature. We may guess at it or have a sense of what it might be, but - especially while we are still under its rule - we cannot see it ourselves. It takes objective input (usually from a network) to point it out to us, and this is usually quite uncomfortable if not painful. We can observe and name many of our own programs, even our stronger programs, but the chief feature tends to be such an intrinsic part of our own false personality that it takes someone else to point it out.

Of course, there can always be exceptions, but this is my current understanding. fwiw.
 
In ‘stalking’ my Chief Feature, as well as the writings of Ouspensky and Gold, I made particular use of the following quotes:

I had begun to think that I would never discover my Chief Feature. From everything I had read, it seemed to be the crux of the teaching, the ultimate lever on which everything rose and fell. In the beginning, I had thought that if I found my Chief Feature my inner problem would be solved, although how I had imagined my problem would be solved by this revelation I could no longer remember. Mrs Stavely agreed that with me that my Chief Feature was probably grounded in self love, but of course that was too general to have any meaning. One had to know what it was exactly because it was said to manifest always, in everything, and therefore determined each and every outcome of one’s life.

From all the reading I had done I felt I knew all there was to know about it, even how to theoretically work on it. Then again, I wasn’t sure if one worked on it or with it. Jane Heap had said that Chief Feature was like the magnet in a bowling ball, that always made it go off in a specific way, and that it was only by knowing how to throw the ball – that is, ourselves – could we make it go along our intended path.

Try to find your chief feature – In each of us is a feature that is the key to all our actions – chief fault – The last thing added to tip scales in my activity or situation – MOTIVE Always same motive back of life – In bowling ball there is bias a lead piece put in to make the game more exciting – necessary learn practice to give the ball a certain twist to make it go straight. Our chief feature in us is that bias which makes us go to one side. Given we are making for an object or aim chief feature makes us shoot off to the side and prevents our reaching object or aim – As in bowling we can learn to give necessary twist to our chief feature to make it let us go straight – Difficult to find one’s Chief Feature. No matter what you think you are – or pretend that you are – your true pitch in respect of your three processes (three centers) is disclosed in your Chief Feature.

Some indications of what Chief Feature is.

Pattern of one’s essential wishes – motives – Chief Feature is mechanical –

20 chief features can be reduced to combinations of 3 – Chief Feature is of the essence, in the emotions – Is not real, it is imaginary –

In looking for your Chief Feature don’t follow type don’t follow whim –

Write a description of yourself as if of another person.

Chief Feature gives the illusion of Freedom Absence of choice of wishes equals Freedom

We might live in a palace – but we live in one room – the kitchen. Range so small – based on five things – Five interests controlling our actions –

Greed Self Pride Lying Fear Sex

Chief Feature one or combination of these – Take long list and reduce to this –

Find it – is a short cut to consciousness – Once found use it consciously -

Assumption that you are what you essentially wish to be -

Mrs Stavely let me know that it could take years to find one’s Chief Feature. […]
And then, […] she told me what my Chief Feature was: Complaining.

“Complaining?” I muttered. “Complaining!” Isn’t that amazing, I thought to myself, the one thing I have never done. I gave her a puzzled look, but made no comment.

Nonny smiled. “Of course, that’s it!”

For a long time I could not see the truth of it. Nor did I wish to see the truth of it. I asked myself how something that was so clear to everyone else could be so opaque for me. And so hidden. Obviously, we couldn’t know what we did, if we didn’t know how or why we did what we did. It was said in the work that we were an open book to everyone except ourselves. If I couldn’t see my own Chief Feature, then what could I see? I had to conclude that my life was perpetuating itself in the dark.

Finally, it dawned on me. What others called complaining, I was calling something else. But, ironically, I had no name for it. What I was probably doing, or thought I was doing, was correcting the situation.

The references are:
Heap J, (1983, 1994) The Notes of Jane Heap, Aurora OR, Two Rivers Press
Kherdian D, (1998) On a Spaceship with Beelzebub, Rochester, Inner Traditions International

In arriving at my Chief Feature I took objective comments from people that I knew well (two different sources of networks – work and social/mixed), and worked from there. This was 5 or more years ago.

As others ‘saw me’ I worked on an exercise of comparing each item of ‘how others saw me’ with: what I called it; what I thought I was doing (correcting the situation?); and what I was really doing. From this I arrived at an ‘over arching’ word to describe my Chief Feature. Secondly, I mind-mapped each of the words people used in ‘how they saw me’ to arrive at subcomponents of the Chief Feature and from that the associated fears.

In struggling against chief Feature, as well as the work of Ouspensky, I made use of the following quote:

I began to observe my complaining as complaining. And this growing ability to see myself as others saw me – which I had only had glimpses of before – began to open a new world for me. In the beginning I had felt so justified in my complaining that I seriously questioned if there was any other possible response. I could see why I had been blind to my Chief Feature: my response was the only reality I could bring to what I considered an untenable situation. In my view, all of life was crazy, only my response was sane and intelligent.
Gurdjieff had urged us to reason. He said we were to begin from where we were, to use what reason we possessed, and that by doing this our reason would increase. This is what I now had to begin to do.

The first key in my reasoning: I couldn’t see what my actual response was because it wasn’t intentional or thought out. The second key: I couldn’t alter it in any way. Summation: my response was in fact a reaction, a mechanical reaction. Although I was powerless to stop it, I could attempt not to express it.

In working towards overcoming Chief Feature and awakening, as well as the work of Castaneda and the works of Ouspensky, I made use of the following quotes:

An exercise that we were given around that time was a big help. Whenever we were disturbed by something, or someone, we were to hold our disturbance by remembering neither to express it, nor suppress it – but simply to contain it.

I learned from this exercise that my reaction to everything is partial, that even if I am correct in what I see, I am only correct about my view of it, which is always limited because I look at everything from myself, from my own self-centered point of view. By practicing this exercise I began to widen the picture and, aided by the disturbance and the friction I caused in myself by neither expressing nor repressing my disturbance, I kept it alive in myself as a question, which sooner or later revealed a truth which, if it was not the final truth, was a definite step in the direction of reality.
[…]
As my understanding of my affliction began to deepen, I was able to refine the definition of my Chief Feature, for I had come to understand better and better where it came from, and even how it occurred.

Complaining was the manifestation, but what I was really doing inside was assigning blame. This is how I had responded to the criticism and prejudice that were imposed on me in school. Instead of accepting the discrimination I had suffered then, I turned the arrow against my tormenters: I was not at fault, they were. And it was just here that I took my twist. From then on, everything that seemed off was someone else’s fault, not mine. I realized now why I never apologized, even when I was able to concede that maybe I was partially to blame, and also why I was always scowling.

I was slowly building the muscle for self-observation, and when we were given again the exercise of observing our inner attitudes, which had always been so difficult for me to see, I decided this time that instead of observing my behaviour, I would attempt to ponder for long periods of time, asking again and again to be shown.

And then, one day, again mysteriously, it was given to me to see – and in the most amazing way. It felt as if I was plucking up my inner attitude – my chief inner attitude, which felt as significant for my work as the knowledge of my Chief Feature – from out of a deep, dark hole in myself. This attitude, I saw now, was something very real, as real as some inner, secret entity that is cloaked in silence and is able to operate without word, utterance or articulation, but that in fact defines itself, but never in words, so as not to be detected. But there were words for this, an exact phrase that fitted perfectly the action, the very life of this inner attitude. And the words were: I’ve been cheated, they owe me.

Just that – but exactly that. Now I saw how my life was controlled. This, more than self-love, and vanity, as Gurdjieff had said, marched ahead of me and arranged my life. When this button was touched, as it often was, I went into a mode – that the work called an “I,” – in which I could do things such as stealing, lying, falsifying, and in which I was totally justified. And I saw that I was able to commit these acts of violence – as I saw them now, on reflection – because I had felt myself wronged.

This one gift had the effect of changing my life to the extent that I could now see when I began to fall into this mode of self-pity which was always coupled with self-justification.

Repeating the phrase, I’ve been cheated, they owe me, to myself had the effect of exorcising this demon, which, although it had been tamed, still resided in the black chamber of my unbecoming, apparently conquered, but not yet subsumed.

[…] If we have learned anything about work, we will realize that our Chief Weakness, as with all mechanicalities of the machine, can be an instrument for the awakening on the machine. […]
[…]
But what is our enemy now can also be our greatest ally in the Work. One big part of work is to learn how to turn these involuntary enemies into friends fro work.

How can we struggle against our Chief Weakness when it is only active during periods of deep sleep of the machine and is therefore invisible to our observation? We can listen to the machine’s thoughts and words as if listening to a stranger speaking on a radio over a long distance. We may be very shocked to hear some of the ideas which spring from the mouth of the machine, but do not reflect our ideas at all.

You are to actively study [the repertoire of all negative manifestations of the machine] from now on, completely, closely, in every little detail, exactly as a scientist would study a newly discovered species.

If you have little love for science and even less for zoology, paleontology, biology or any of the ‘ologies’, you could, if you prefer, study the manifestations of the machine in another way, as a role would be studied by an actor preparing a character for the stage.

This should not be too difficult. According to observation, the number of manifestations existing in the human machine repertoire is absurdly limited… so limited that it is almost impossible to distinguish a human being from a store dummy.

As a matter of fact, several times in the course of a shopping expedition, we will find ourselves asking one or another store dummy for the exact time. And conversely we have occasionally been startled to discover that what we had first taken to be a store dummy was a living human being… in the rough sense of the word.

In the course of studying the machine, whichever of the two you decide to use, whether studying the machine as a crocodile or as a theatrical character, try to find that particular manifestation – usually seemingly trivial – upon which the machine depends the most.

It will appear ridiculous to you to even concern yourself with such a trifle, but to others who know you, it is not at all insignificant, just by describing this one little feature you could easily be identified.

This little manifestation, as small and unimportant as it is, nevertheless appears many thousands of times each day and is your most customary posture. Taken as a fulcrum to give us leverage for the observation of the human biological machine, it is called the Chief Weakness.

The study of the negative manifestations of the machine helps us to record in our higher mental apparatus all those activities originated by the biological machine, but which we now attribute to our own will and initiation.

Simple observation will bring about slow change through the influence of the non-phenomenal self, using one of the very few techniques which can change our organic habits without making worse ones in their place.

When we can assure ourselves that we can re-enter the sleeping state whenever we wish, we will be far less reluctant to leave the sleeping state and enter the waking state. If we have the key for reintegration of the sleeping state, we also have the key to achieving the waking state.
[…]In a sense, the intentional disintegration and reintegration of the sleeping state is the key to the waking state. When we are able to freely leave the sleeping state, enter the waking state and then leave the waking state and reenter the sleeping state, the machine will no longer fear the waking state, and the defence mechanism will slowly disarm itself, almost effortlessly.

Ironically, the key to awakening is actually hidden in the sleeping state.

The determined – and successful – pursuit of the waking state eventually and inevitably activates the chronic, making someone who is working on himself about as pleasant to live with as an angry camel.

Naturally the machine avoids the waking state because it dreads having to put the meaning of its ordinary existence back together again. The sleeping state has to be reconstructed each time from the waking state. It is all shattered and fragmented into […] its primary components.
[…]
The machine wishes to avoid the fragmentation, the loss of face of the waking state, because to the machine the waking state is like death.
[…]
Only […] when we know how to consciously produce the sleeping state, will the machine no longer fear the waking state.

The essential self, of course, does not fear the waking state; it prefers it, […]

[…] once in the waking state, it will relax, and all the piss-and-vinegar will go out of the machine.
[…]

In the waking state, all the elements of sleep, all those things which make us suffer under their dominant force, will be absent.
The chronic and everything that serves the chronic will be absent. […] the chronic – and everything which serves the chronic – actually forms the sleeping state.

Unlike hypnotism, in the natural waking state there is no external source of will and therefore, when the machine enters the waking state, it tends to come to a grinding halt, because there’s no one out there to tell it what to do, and no hint from inside, either.

At this point, the machine is in danger of being conditioned by an external source of will. […] imposed upon a machine which has been brought into a temporary waking state through shock and strong emotion, in the same way that a hypnotist can impose his or her will, except that in the case of the hypnotist, the waking state also was imposed from outside.
[…]

The point is that, if an ordinary hypnotist can bring the machine into a waking state and then impose external will upon it, there must be a way of forcefully preventing the chronic defence mechanism from activating.

The waking state and the hypnotic state are related – the only serious difference is that in the waking state there is no hypnotist, but in both cases, the methods of bringing the machine into the waking state are more or less the same.

Almost every method of producing the waking state takes advantage of the fact that it is possible to use artificial means to prevent the machine from using the chronic to defend itself against the waking state.
[…]
But in any case, whether through hypnosis or self-produced efforts, we cannot successfully bring the machine into the waking state until the machine is absolutely convinced of its ability to reconstruct the sleeping state.
[…]
With the key to the sleeping state, we have eliminated the machine’s primary objection to the waking state.

Now I don’t know what people think of Gold’s work, but it does provide ideas to work on. Needless to say, the work is still ongoing!

And then there is this!?!
The following is the account of an experience which Janet, a medical doctor located in New York, had with her chronic and how she was able to use it to cross into the waking state.

“It was very late at night and I was working in the intensive care unit. The ICU, as we call it, is a very high pressure ward. I was exhausted and all I wanted to do was go to sleep, but I couldn’t. I had to follow one of my patients very closely if I didn’t want to lose him.
“I kept hoping I would be able to rest for a few minutes but it was impossible, I couldn’t take a break and lie down for a while, I just had to keep going.
“At that point, it was necessary to have a lab test done immediately. It was a question of life or death. I was really concerned with this patient. But I was so exhausted, all I wanted to do was to go to sleep. So I became annoyed that I couldn’t get any rest. My chronic just came right up and I got very angry.
“I already knew from prior observation that my personal chronic was anger, so I was not particularly surprised to see it once again. Anyway, I got angry, sharp and crisp as I usually do when my chronic is active.
“I took a blood sample and brought it over to an orderly and asked him to bring it to the lab for me and have the test run. The test takes about forty-five seconds all together. The orderly refused to bring the sample to the lab because of Union rights. You can imagine how that fired my chronic! I was furious!
I went to the lab myself and when I got there, the technician wasn’t in the lab to run my blood right away. So I had to do it myself. I was seething! My chronic was in full operation.
All of a sudden I caught my reflection in a little mirror hanging on the wall. I just happened to turn around and there I was face to face with my chronic. I saw my chronic fully operating. What a shock! That was it. Everything went boom and I was suddenly awake. My anger was gone.
“The room changed slightly. It wasn’t freaky and farout like it has been or could be. It was just what it was for that moment.
“But I knew, I absolutely knew that my machine was in the waking state and that this occurred in relation to the operation of my chronic. I understood in what way I could use my chronic to achieve the waking state. I knew how it worked and I knew that if I could use my chronic more often in that way then I could achieve the waking state more often.
“Now I know that the state I was in is the last step, the only thing that is in my way to the waking state. I know that this is my protection device, the thing that is protecting me from the waking state. For some reason at that moment there was no danger from my entering the waking state, so I was able to make that transition, I can’t tell why. At that moment I could, at other times I can’t.
“Maybe the reason that it happened to me is because I was aware of myself in that moment and I was provided with the shock of seeing my chronic in the mirror. It was as if some sort of strange alien mask had affixed itself over my face.
“The point is that maybe there is a way that we can provide a shock for ourselves at the point at which we can really be observing ourselves and know we are just about there. […]
“But we shouldn’t have to depend on accidental shock. There must be something that we can intentionally do, if we are aware enough to know that we are near the waking state.
[…]
“The thing that made the difference was that as a result of being aware of my chronic and using the presence techniques that I have learned over the past year from working with G.’s books, […] I become aware of the fact that my chronic is active and I remember to observe the machine under the spell of the chronic. […] observe the force of the chronic upon the machine.
[…]
“[…] saw myself observing my chronic and that is when it went over. That is when it really all transformed.
“I think there is something very important in the fact that I knew it was my chronic. […]
“To me this is a way of working with signposts that can help us to find the waking state. […] After all, we don’t what the waking state is or where it is exactly. We don’t have a map. All we know is that it has a name, the waking state. We don’t have a map but there are signposts.
[…] The key to getting really close [to the waking state] is to not explode the energy. […] keep it on the inside, […] Anger is my key. This does not mean that I should go out of my way to make myself deliberately angry.
“When the chronic is working, it means that I am bumping into the waking state, […] And I have been able to even allow myself to cross over into the waking state by doing one of two things.
”Number one, certainly not trying to get rid of my chronic. And secondly not exploding. Not allowing the catharsis. […] the next step is either to stay where I am or to make the leap.
[…]
“We must remember that when our chronic is most powerful then we are at our closest point to the waking state, […]
[…]
“We must search out the situations which most activate the chronic. These are the situations we should be in most of the time, as much as we can tolerate it without making ourselves sick.
“If we can succeed in maintaining ourselves in these stressful situations, then eventually a shock will be provided. […]
“[…] What brought me to the brink is important. And I should try to get there as often as possible.
“[…] I can allow my chronic to continue its course without acting it out, and without repressing it, and that is when it takes me to the point where in fact I can get to the waking state.
[…]
“It is a matter of realizing that your chronic has been activated and allowing it to take you. Like a guide, it will take you by the hand and lead you to the waking state.
[…]
“You are going to try to get rid of the chronic by various means. And one of the ways is to judge it. Another way is to intellectualise it out of existence or to sublimate it and to bring it into a higher plane. You don’t want to do that. You want to wallow in the chronic without manifesting the chronic, although if you manifest a little bit that is fine. Not much though. And let it grab you by the hand. Let it take you to the promised land. The thing you hate most is your guide.
[…]
“It is just a matter of realizing that your chronic has been activated and allowing it to take you. Like a guide, it will take you by the hand and lead you to the waking state. (

The quoted references are:

Gold E J, (1989) Practical Work on Self, Navada City CA, Gateway/IDBHHB, Inc.
Gold EJ, (1991) The Human Biological Machine as a Transformational Apparatus, Navada City CA, Gateway/IDBHHB, Inc.
Kherdian D, (1998) On a Spaceship with Beelzebub, Rochester, Inner Traditions International
 
anart said:
It's my understanding that it is almost impossible for a person to identify their own chief feature. We may guess at it or have a sense of what it might be, but - especially while we are still under its rule - we cannot see it ourselves. It takes objective input (usually from a network) to point it out to us, and this is usually quite uncomfortable if not painful. We can observe and name many of our own programs, even our stronger programs, but the chief feature tends to be such an intrinsic part of our own false personality that it takes someone else to point it out.

This is the understanding I've gained from my readings. Mark Hedsel's (The Zelator), esoteric teachers referred to 'Chief Feature' as Chief Fault. It is said to be present in everything one says and does as well as being visible to everyone (although some may not know what they're seeing) and to be hidden from the Initiate because it is held so close, yet denied. It is also referred to, if I recall properly, as something that would cause terror and grief for the Initiate if it were dragged out into the open to be 'burned'. Of course, that does not necessarily imply 'public exposure', but it can if the Initiate wants the shorter route.

At least this is my understanding, and I could be way off.
 
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