Breaking the Habit of Being Yourself
How to Lose Your Mind and Create A New One
Meditation Demystifying the Mystica.
Breaking the Habit of Being Yourself – Meditation Demystifying the Mystica. – In the previous chapter, I wrote about the need to bridge the space between who we really are and the image we present to the world.
When we’re able to do that, we can take steps toward freeing up the necessary energy to become that ideal self, modeled after some of the great people in the history of the world, such as Gandhi and Joan of Arc.
And as I’ve said, one of the keys to breaking the habit of being yourself is working toward being more observant—whether that entails being more metacognitive (monitoring your thoughts), embracing stillness, or focusing more attention on your behaviors and how elements in your environment might trigger emotional responses. So, the big question here is: How do you do all this?
In other words, how do you become more observant; break your emotional bonds with the body, the environment, and time; and close the gap?
The answer is simple: meditation. You may have noticed that up to this point in the book, I have teased you with brief allusions to meditation as the way to break the habit of being yourself and begin to create a new life as your ideal self.
I told you that the information in Parts I and II of this book would prepare you to understand what you will be doing when you apply the meditative steps you will practice in Part III. Now it’s time to explain the inner workings of the process that I refer to as meditation.
When I use the term meditation, an image of a person seated cross-legged in front of a shrine at home, a bearded and gowned yogi sitting in a secluded cave in the Himalayas, or some other visual may come to mind.
That individual may be a representation of what you understand is the way to “go quiet,” empty the mind, focus all of one’s attention on a thought, or engage in any of the other variations of the practice of meditation.
There are a lot of meditative techniques, but in this book, my wish is to help you produce the most desirable benefit of meditation—being able to access and enter the operating system of the subconscious mind so that you move away from simply being yourself and your thoughts, beliefs, actions, and emotions, to observing those things … and then once you’re there, to subconsciously reprogramming your brain and body to a new mind.
When you move from unconsciously producing thoughts, beliefs, actions, and emotions and take control of them through the conscious application of your will, you can unlock the chains of being your old self to become a new self.
How you get to the point at which you are able to access that operating system and bring the unconscious into your consciousness is the subject we’ll cover through the rest of this book.
One Definition of Meditation: Becoming Familiar with Self
In the Tibetan language, to meditate means “to become familiar with.” Accordingly, I use the term meditation as a synonym for self-observation as well as self-development. After all, to become familiar with anything, we have to spend some time observing it. Again, the key moment in making any change is going from being it to observing it.
Another way to think of this transition is when you go from being a doer to a doer/watcher. An easy analogy I can use is that when athletes or performers—golfers, skiers, swimmers, dancers, singers, or actors—want to change something about their technique, most coaches have them watch videotape of themselves.
How can you change from an old mode of operation to a new one unless you can see what old and new look like?
It’s the same with your old and your new self. How can you stop doing things one way without knowing what that way looks like? I frequently use the term unlearning to describe this phase of changing.
This process of becoming familiar with self-works both ways – you need to “see” the old and the new self. You have to observe yourself so precisely and vigilantly, as I’ve described, that you won’t allow any unconscious thought, emotion, or behavior to go unnoticed.
Since you have the equipment to do this because of the size of your frontal lobe, you can look at yourself and decide what you want to change in order to do a better job in life.
Decide to Stop Being the Old You
When you can become conscious of those unconscious aspects of the old, habituated self, rooted in the operating system of the subconscious, you are beginning the process of changing anything about yourself.
What steps do you normally take when you get serious about doing something differently? You separate yourself from your external world long enough to think about what to do and not do. You start becoming aware of many aspects of the old self, and you begin to plan a course of action related to a new self.
For example, if you want to become happy, the first step is to stop being unhappy—that is, stop thinking about the thoughts that make you unhappy; and stop feeling the emotions of pain, sorrow, and bitterness.
If you desire to become wealthy, you’ll probably decide to stop doing the things that make you poor. If you want to be healthy, you’ll have to stop living an unhealthy lifestyle.
These examples are to show you that first, you have to make the decision to stop being the old you, to such a degree that you make room for a new personality—thinking, acting, and doing.
Therefore, if you eliminated stimuli from your external world by closing your eyes and becoming quiet (decreasing your sensory input), putting your body in a state of stillness, and no longer focusing on linear time, you could become aware solely of how you are thinking and feeling.
And if you began to pay attention to your unconscious states of mind and body and became “familiar with” your automatic, unconscious programs until they became conscious, would you be meditating?
The answer is yes. To “know thyself” is to meditate.
If you are no longer being that old personality but, instead, are noticing different aspects of it, wouldn’t you agree that you are the consciousness observing the programs of that past identity?
In other words, if you consciously observe the old self, you are no longer being it. As you go from being unaware to being aware, you are beginning to objectify your subjective mind. That is, by your paying attention to the old habit of being you, your conscious participation begins to separate you from those unconscious programs and give you more control over them.
By the way, if you are successful in consciously restraining those routine states of mind and body, then “nerve cells that no longer fire together, no longer wire together.” As you prune away the neurological hardware of the old self, you also no longer signal the same genes in identical ways.
You are breaking the habit of being you.
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Regards, Coyalita
Behavioral Health Rehabilitative Specialist & Addiction Counselor
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