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MIND LINES PDF

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Lines For Changing Minds. The MAGIC of. Conversational. Reframing. Neuro- Semantics and the. Transformation of Meaning. By L. Michael Hall, Ph.D. MIND-LINES Lines For Changing MindsThe MAGIC of Conversational Refrainingand the rmstion of MeaningBy L Michael Ha. NLP Mind-Lines. Pages ecogenenergy.info The Book of Joy. mind design tricks of the mind mind reader speak your mind mind.


Mind Lines Pdf

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ecogenenergy.info: Mind-lines: Lines For Changing Minds (): L. Michael Hall, Bobby G. Bodenhamer: Books. NLP Mind-Lines - L. Michael Hall PDF - Download as PDF File .pdf) or read online. View ecogenenergy.info from ACCOUNTING Intermedia at Hofstra University. MIND -LINES Lines For Changing Minds The MAGIC of Conversational Refraining.

Whether in the structure or system of families, businesses, churches, schools, political parties, or any social environment, we have to use language. And language can create or destroy, can enhance or limit the "life" of a system. Therefore, the NLP language patterns truly offer a gold mine of opportunity for us to enrich our lives.

These language patterns provide us more understanding about how we effect the "life" of such systems by the way we talk, the symbols we use, and how we language ourselves and others. These language patterns empower us with more flexibility of behavior necessary to more effectively manage or control a given interaction. When we know the outcome for our communication, we can utilize various language patterns to move the conversation in the direction we desire as we relate to another person.

This increases our powers of "persuasion," influence, clarity, etc. What we see is that each of these wizards has a map or model for changing their clients' model of the world, i. And to understand the magic of mindlines, you need to have a pretty clear grasp about neuro-linguistic magic. So to make sure you have gotten "up to speed" on this—we here offer you three facets of neuro-linguistic magic. Go with that description for a moment. Follow the words as instructions beginning with the words, "turn around" and "took," etc.

You may not have carpet under your feet, so you may have to pretend that you do. You may not be standing, but you can imagine yourself standing. You may not be standing inside a room, but again, you can pretend, can you not? To "influence" you as these words do to signal your brain to run this particular movie which you've done have you not? Ah, the magic of communicating with precision! Similarly, for you to invite another person to move their internal representation in a specific direction, you get them to make a movie that corresponds to the one in your head by simply describing to that person loved one, client, customer what you see, hear, sense, and say inside your head.

Well, not really. And, why, pray tell, not? Because most people don't know how to talk in sensory-based terms! We rather do what humans all over the planet do all too well and too quickly, we go meta and head to the ozone into higher levels of abstraction. Then, from those heights of abstraction we talk. And when we do, we end up talking in non-sensory based terms. I get so angry at your irresponsibility! If we need to say something unpleasant or "confrontative" another nominalization!

Further, we can say almost nothing to anybody if we use evaluative, non-sensory based language! Don't take our word for this, try it out for yourself.

Which do you find easier to understand? So to communicate with more clarity and precision, go descriptive! The words will flow out of your mouth as you describe what you actually experience and represent, and hence what you wish for the one with whom you communicate.

Without the ability to distinguish between descriptive and evaluative language, you will never become truly professional or elegant in language use. So begin here. Begin at learning the power and simplicity of see-hearfeel language sensory-based language.

It provides the magic of clarity, the magic of precision, and the magic that deframes. Yes, it pulls apart old constructions. It pulls apart abstractions that confuse. More about that in Chapter Five on Deframing. We only need to do so with more mindfulness and thoughtfulness, or as Korzybski phrased it, "consciousness of abstracting. Many times, instead of getting a person to accurately and specifically represent information with certain VAK signals, we need to move them to a higher level. Then, from there we can offer new and different ways of abstracting and conceptualizing.

And when we do that, it enables the other person to set a whole new frame of reference that will transform everything. Using such language enables us to construct new "realities," create new meanings, establish new reference systems, call new worlds into existence. Sometimes this moves a person from one position at a metalevel to another level. For instance, suppose a father sees his teenage son lying on the couch watching TV.

At this point, we only have a sensorybased set of representations, right? Or have you already drawn a conclusion and evaluated it? Suppose the father sees such and immediately jumps a logical level to classify that behavior as a member of the class that we call "laziness.

He looks at the specific behaviors and does not see them as mere sensory-based pieces of information anymore. He looks and sees Laziness with a capital L. Now, of course, "laziness" does not exist in the world. Yes, we suspect that you might have begun to smile at this, but go with us for a moment. What exists in the world simply involves the see-hear-feel information: The meanings that we as meaning-makers give to those VAK signals depend upon our beliefs, values, understandings, abstractions, frames-of-references, etc.

Some parents may look at the same signals, and using other frames may say— "I'm so glad John can relax and enjoy the good things of life, unlike my traumatic childhood and I'm so thrilled that I can provide for him all the things I never got. Meaning "semantics" exists only, and exclusively, in the "mind. This makes meaning a higher logical level abstraction about the information.

It exists as information-about-information, thoughts at a higher level meta-level about lower level signals. Hence we reserve the term neuro-semantic for these higher levels, in contradistinction to neuro-linguistic for the primary level of sensorybased descriptions. And yet we have found that it provides an useful distinction between the associations and meanings that we experience at the primary level when our consciousness goes out to recognize and represent the world and when our consciousness comes back onto itself to have thoughts about its thoughts.

Figure 2: So what?? Well, reframing transforms meaningl So these linguistic mindline patterns provide us with all sorts of resourceful ways to put the best frame-of-reference on things so that we can operate more effectively. And doing so empowers us to use the magic of our evaluative powers to set frames of references that will bring out our personal resources as well as the personal resources in others.

When we do this, we leave the frame-of-reference at the first level the same, and move to a higher level. Then, from there, we outframe the whole context. In doing this, we create a new context for the context. Suppose, for illustration, we talk at the primary level about a boy who signals his brain with all kinds of VAK and Ad words cues of physical beatings with a stick as a child for simply acting and thinking like a kid.

Within his mental movie, these images, sounds, and sensations play over and over along with the words of insult, "You stupid brat, you'll never succeed in life with that attitude! Not very pretty, huh? Now suppose the kid let's call him Wayne grows up and makes several beliefs from those experiences. Suppose he concludes the following: I must be defective because I have this 'attitude' that provokes dad so much.

We wouldn't call them the most resourceful ones. These states, in fact, would likely only reinforce and deepen his distresses. They would only provide him "proof" about the validity and accuracy of those limiting beliefs. Then, as he grows and receives more of the same, he would draw another and even higher meta-level frame of reference, "I'll never change. This is the way life is going to be. No need to get my hopes up that things will turn around.

I'm just a loser and always will be. All of this operates as a form of black magic. It sets a high level frame-of-reference typically outside of consciousness that governs perception, behavior, communication, expectation, etc. Further, with that belief working at a meta meta-level, reframing Wayne at the first meta-level will not have much effect or any long term effect. After all, it doesn't get to the meta-frame. Suppose we offer a reframe, "If s not that you won't amount to anything, actually you can decide to become anything that you want to if you just put the past behind you.

At least, it will have little effect because at a higher logical level, another frame engulfs it and discounts it. But as we all know, 'You can't teach old dog new tricks. Primary Level: So, we go up and find the meta meta-frame, and then go above that frame and set a whole new frame of mind.

Do they serve you very well? Well, that's probably the best kind of thinking that younger you could do at those times. Yet, after all, they do reflect the thinking of a child, not a grown man who can look back on all that and recognize them as misbeliefs and erroneous conclusions.

Because children tend to self-blame rather than recognize that their parents didn't take "Parenting ' and never learned how to affirm or validate When we do, this then transforms external expressions emotions, behaviors, speech, skill, relationships, etc.

This means it changes "logical fate. After all, beliefs and ideas have consequences. If you believe that you "won't amount to anything," that you "can't do anything right," that you "don't have the right to succeed"—the logical fate involved in those psycho-logic statements will show up in how you present yourself, talk, walk, act, think, feel, etc.

Via mind-lines we utilize neuro-linguistic magic in order to set new frames and to play around with frames until we find those that result in the kind of "logical fates" that we desire and want for ourselves and others. Frames as in frames-of-reference refer to the references conceptual, abstract, beliefs, etc. Neuro-linguistic and neuro-semantic reality begin not with the world as such, but with our thoughts about the world.

Apart from our associations, nothing means anything. Apart from our thoughts, events occur Things happen. Sights, sounds, sensations, etc. Then the magic begins. We see, hear, and feel such and so represent it and connect or associate it with other sights, sounds, and sensations, and then later, connect to it even higher level abstractions. Thus we give it "meaning. We link the external event, action, or behavior up with some internal representation or thought. Sounds simple enough, right?

This seemingly simple and obvious linkage begins the creation of "meaning. What does "fire" mean? It all depends upon what any given individual or animal has connected, linked, or associated with it. This sends us back to experiences. Have we seen and experienced fire only as campfires when camping, and associated with food, marshmellows, companionship, etc.?

Then the external behavior EB of "fire" means relates to, causes, connects up with, etc. How very, very different for the person whose experience of "fire" relates to getting burned, feeling physical pain, seeing a home destroyed, etc.

What does "fire" mean to that person? Again, it all depends on what that person—conceptually and mentally—has connected to, and associated, with "fire. So what does "fire" really mean? Get ready for a surprise. It "really" "means" nothing.

Fire only exists as a certain event of change in the external world. Alone—unconnected by and to consciousness, it has no meaning. Nothing has any meaning. Meaning only and exclusively arises when a consciousness comes along and connects a thing to an internal reference. Then we have a frame-of-reference. We might have "fire" seen, heard, felt, and languaged from the frame of a campfire or from a home burning down.

And in either case— the frame completely and absolutely controls or governs the meaning. In fact, we cannot even understand the EB External Behavior or event apart from the frame.

Apart from the frame, we don't know anything about its meaning to another person. Apart from knowing their frame—we tend to use our frames-of-references and so impose our meanings upon them.

NLP Mind-Lines

So what do we have? We have two major factors, one external, the other internal. The external component: Events, The internal component: Cognizance means awareness. We cognize the event via our sensory-system languages: These two phenomena occur at different levels and in different dimensions. In formula format we have: It explains not only how humans make meaning, but how animals can also experience and develop associative learning and understandings.

Things get connected to things. Things of the outside world events, behaviors get associated with internal feelings, moods, states, ideas, understandings, values, etc. And when they do—we develop a meta-level phenomenon that we call "beliefs. Animals generally do, but not us humans. We have a special kind of consciousness that reflects back onto itself which we more technically call, self-reflexive consciousness.

So whenever we have a thought, "I like fire; it makes me feel warm and loved.

Fire is scary; it makes me shutter just to think about it," we never leave it there. We then complicate matters wouldn't you know it? What's wrong with me anyway that I can't be more reasonable? Well, I guess I'm stuck for life. Once you've had a traumatic experience like that, it seals your fate. To the original relations and connections that the person made with fire, the person has layered on more and more abstract ideas.

This creates not only beliefs, but belief systems, then belief systems about belief systems, etc. Or, to use the metaphor of a frame, the thoughts that we bring to bear on our earlier thoughts, set up a frame-of-reference around a frame, and then a frame around that frame, etc.

Or we could set a frame-of-reference thoughts about it prior to it. Parents do this for kids regarding experiences events yet to come, "Now don't fall into the fire—that would be terrible! Pretty shoddy and muddled thinking, right? This also will typically operate as a "post hypnotic suggestion. Asking specific questions about either the EB or the IS tends to pull apart the thought-construction belief, meaning equation.

We can, for example, counter-frame. We can go way down deep inside the box and ask specific questions of the qualities of our modality representations and the submodality qualities of those. Doing this deframes. Or, we can reframe by going in one of two horizontal directions. Or, we can go over to the right to a time later to the basic first level meaning, and postframe it as meaning or suggesting something new and different. Or, we can move up and outframe as we set up a whole new frame-of-reference with a thought-about-that thought.

This steps outside of the frame or context and generates a whole new context, a context-of-a-context. In the chapters to come, you will leam to make these conceptual magical shifts as you learn to use various mind-lines to alter neuro-linguistic and neuro-semantic realities.

As we do, this process will expand our sense of choice. We will get more and more of a sense that we have so many options about our meaning attributions. It will develop and expand our sense of flexibility of mind, emotion, and language.

This training in language patterning skills will enrich our communication skills, making us more effective and professional, more elegant in persuasion, and more influential. This preframes you for this study, if you didn't notice.

Mind Lines. Lines For Changing Minds

The Mind-Lines Model This directionalizing and re-directionalizing of consciousness, sending it out in new and different ways so that we construct new and different meanings, empowering meanings that frame our experiential lives so that it makes us more resourceful, insightful, wise, thoughtful, etc. In this work we will seldom use this designation. Why not?

Because we have found that most people relate and experience some negative connotations to the phrase "Sleight of Mouth" patterns. All too frequently it raises thoughts of manipulation, control, pulling something over on someone, etc.

In order to stay away from that and to still exult in the neuro-linguistic magic, we will refer to them as Mind-Lines or magical lines. These then operate as mental constructs that carry tremendous neurological effects. Thus as we change the lines that we use in our minds and those we use on the minds of others , we change, alter, and transform "reality. And by the changing of meaning, our emotions change, as do our behaviors, habits, moods, attitudes, skills, health, etc.

The following Chart overviews and summarizes the seven basic mind-shifting directions and the twenty different mind-line patterns forreframing reality. This chart represents our latest thinking about this magical neuro-linguistic art.

Each direction backward, forward, down, up, counter, etc. By sending or swishing someone's "mind-and-emotion" in one of these different directions, we open up space for them or ourselves to experience new frames-of-references that can empower and facilitate greater resourcefulness, health, joy, love, etc. Here we will only briefly summarize the seven directions.

In the chapters to come, we will more fully and completely explain each of these dimensions of magic and give lots of examples of mind-lines that change personality. What frame-of-reference have you, and will you, use in reading and studying this? A 'This is overwhelming! A "Too many big words! An "Oh this is complicated! A "Oh boy, mind-lines to empower me in moving through life! An "I find this very interesting and wonder about the exciting ways to use this!

An "One page and pattern at a time and I'll learn this thoroughly" frame? Well, which one of those frames would work best for you? What frame would you like to use? We just used a couple mind-lines on you! Later you can come back and check those out to understand their structure. We first go down. We move to chunking-down the meaning equation by pulling apart the component pieces of the VAK and Ad that make up the belief format.

The chunking-down movement involves deductive thinking and reasoning processes. In Deframing, we say, "Undermine your mind by thinking like this. Content Reframing. We then reframe in the center of the chart at the heart of meaning—inside the box of meaning. Here we find the Complex Equivalences and Cause—Effect statements to be explained in the next chapter. These meaning equations and attributions define the heart of neuro-semantic reality and magic.

Here we shift the meaning associations, "It doesn't mean this, it means this. In content reframing, we say, "Don't think that about this thing, event, act, etc. Counter Reframing. Next we move to offer a reframe that counters the content. Here we let our consciousness reflect back onto its own content the ideas within the meaning box and apply the meaning equation to the other side of the equation to see if it coheres or if that breaks it up and deframes it.

This easy to do reframing process involves what we call "reflexivity" or self-reflexive consciousness—"mind" that can think about its own thoughts. In Counter Reframing, we ask, "What do you think of the belief when you apply it to yourself? Pre-Framing and Post-Framing. In these conceptual moves we reframe by moving to in our minds, of course the prior state, or a post state, to the meaning construction the formula in the box and then "run with the logic" to see if the meaning equation makes sense.

Then we essentially ask, "Does the magic still work? Here we bring various "time" conceptualizations thoughts to bear upon our belief-thoughts in the meaning box. In Pre-Framing, we say, "Put this thought in the back of your mind. Before Time: Outframing to meta-levels. In outframing we move to chunk up the meaning construction to higher and higher levels of concept, bringing new and different facets to bear on our neuro-semantic construction our construct of meaning in our neurology.

Operating Metro Lines:

All of these chunking-up moves involve inductive thinking and reasoning processes. In Outframing, we say, "Wrap your mind around the belief in this way. Analogous Framing. Finally, we shift from inductive and deductive thinking as well as horizontal and counter thinking, and we move to analogous thinking or "abduction," Bateson, We do this by shifting to storytelling, metaphor, and narrative. In this abducting type of framing, we essentially say, "Forget all of that, and let me tell you a story That's a lot to remember.

How can a person ever learn al! So if you would like a quick and easy way to hurry your learnings on in this domain, then we offer the following Mind-Line Statements and Questions. Just memorize them. Then, think of these as semantic environments and prompters. After you learn them by rote, then you can use them to elicit your own alternative meanings that you can use to reframe a statement or objection.

Frame as merely one Model of the world, one worldview. Bring a Universal Quantifier to bear on the belief. To everyone? Bring a Modal Operator of Necessity to bear on the belief. Bring the Identity question to bear. Create an abstraction or concept about the belief formula. X, isn't it? Bring the ecology question to bear. Does it enhance your life?

Literally, "meta-phrein" —Carry over and apply to this idea some other referent so that we can understand it in terms of something else. Actually the model only consists of two levels and two kinds of reframing. So tell me about these two levels and directions! Regarding the two kinds of reframing; we have content and context.

Inside —Content Reframing: This means that 1 , 2, 3, and 4 refer to the mind-lines inside the box. These refer to the content reframing that more specifically addresses the details of the EB and the IS.

Outside —Context Reframing: This means that all of the other mind-lines actually occur as a meta-stating of the belief statement with some other idea or concept. In all of these, we set a higher frame on the belief frame and thereby outframe it with considerations to other concepts: Namely, the insight that these "Sleight of Mouth" patterns or mindlines have not exhaustively identified every conversational reframing pattern available.

In this list, we have incorporated Korzybski's identification outframe Beyond the Box First-level "meanings" or primary state meanings occur inside the box.

Meanings at this level arise via the formulas and equations that we create neuro-linguistically as we move through life. Thereafter we have second-level "meanings" meta-state meanings or higher level meanings. These meanings occur outside and above the box. We refer to shifting the first meanings as content reframing.

We refer to transforming the second meanings as context reframing. In content reframing, we alter and transform the content. But by way of contrast, in context reframing we keep the content the same and change the frame. As we put the same content into a different context, that new context qualifies and alters the content.

Did you get that? How does that work? Remember, what we have called "the box" exists as a concept, a conceptual "understanding," meaning, or association. This cognitive actually, neuro-cognitive process thereby governs how we think, perceive, feel, and respond. Therefore, if it exists and operates as a piece of conceptual work when we put it inside of another conceptual framework or box we have a concept of a concept.

In linguistics this shows up as language-aboutlanguage, ideas-about-ideas, reflexivity so that we can refer to other references. In neuro-linguistic experience, it shows up as states, and then states-about-states or meta-states. Telling a Brain Where to Go Or, Directionalizing and Re-Directionalizing Consciousness So from inside and from outside of the Magical Conceptual Box by which we construct and formulate meanings, we can now flexibly maneuver consciousness in the seven directions.

As a result, this provides us the chance to magically reframe meaning in a multiple of ways. By way of summary, the key understandings about this realm of human meaning and reframing involve the following insights: We can't escape from frames, beliefs, presuppositions, paradigms, etc..

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Someone will set the frame of the conversation. Mind-Lines assists the salesperson in setting the frame he or she desires. Understanding the structure of Mind-Lines will enable the salesperson to maintain awareness of the meaning of objections, questions, perceptions, communication, etc.

By having and understanding this meaning, the salesperson will control the flow of the conversation. Mind-Lines act like magic and for that reason we have subtitled our book The Magic of Conversational Reframing. Richard Bandler conducted a workshop wherein he presented some as he said "really new stuff.

You fix it. It will help. Then for two days yes, he could really torture NLP practitioners in those days! Richard played the role of a client and invited all the practitioners and trainers to try to alleviate his problem.

But, they couldn't. Nothing they did seemed able to touch it, even though these people knew the magic of NLP. Perhaps he had modeled how- people generally defeat positive endeavors! The "Sleight of Mouth" patterns utilize beliefs and frames-ofreferences which we can use to empower ourselves. We can empower ourselves to make life-enhancing transformations to bring out our best, or we can just as equally use them to limit ourselves by deflecting any and every transformational idea that comes along.

Actually, we all use these patterns or at least some of them to maintain our beliefs anyway. Richard did not have to invent them. We find them operative in people throughout history and in all cultures. Bandler only made them explicit so that we can work with them with more precision and understanding. In that conference, Richard artfully used these language patterns, to show their power in deflecting and breaking up valued and helpful ideas.

He also used them to show how we can use them to put ourselves into conceptual boxes to prevent growth, change, transformation. We can also use them to detect such and to open up new space for generative change. Learning these patterns puts us more in control in handling our conceptual world and the neuro-semantics of others.

Using "Sleight of Mouth" patterns enabled the co-founder of NLP to resist highly trained professionals as he defeated their best efforts. This illustrates one way these powerful language skills operate as they mold our beliefs, and hence our realities.

In this work we have made these patterns even more explicit as a facet of training and skill development in neuro-linguistics. Such training results in developing greater competency in our use of language. With Mind-Lines, you can break up unwanted belief patterns that hinder you. And you can shift the paradigms of your conceptual reality in one fell swoop. The original formatting of the "Sleight of Mouth" patterns came a bit later.

These 17 formats gave one the ability to eloquently reframe anything. In this current work, the only book on the "Sleight of Mouth" Patterns, we have totally reworked the patterns. We have made the model more rigorous, methodical, and streamlined. We have examined the theoretical undergirdings of the model. We have specified seven reframing directions along with 20 conversational reframing patterns, and we have reorganized it into a logical level system derived from the Meta-States Model.

He or she will do one thing that captures the attention of the audience while simultaneously doing something else. A similar thing happens with the "Sleight of Mouth" patterns. We distract an auditor by leading his or her consciousness one way while making a conceptual move of some sort which in turn creates a whole new perception. Then, all of a sudden, a new belief or frame-ofreference comes into view, and the auditor doesn't really know where it came from, or how.

When a card illusionist does sleight of hand movements, he or she performs one set of actions that so captivates the interest of his viewers, that they really don't see what else he does that actually changes things. Consider what happens to the attention of those watching. It gets shifted, and captivated, so that it preoccupies itself at a place where they think and anticipate the action will occur.

Then, on another place, the more significant action occurs. When this happens, sleight of hand creates for the viewer an illusion, and this illusion frequently results in a shock to consciousness. The solution, however, does not lie in "seeing faster," it actually lies in not getting distracted. No matter how fast or skilled a person's seeing, if they send their "mind" off to pay attention to irrelevant factors, the illusionist will get them every time!

A similar process occurs with verbal behavior when we deliver a really good mind-line. This happens all the time in human interactions anyway. Sometimes it occurs in interactions that we engage in just for fun and enjoyment. Then again, sometimes it occurs when someone intentionally seeks to pull the wool over someone else's eyes in order to take advantage of them. So what corresponds linguistically or conceptually in mind-lines that distracts a person's mind?

Just invite another human being into a discussion about content and you can do all kinds of things and I'm not kidding about this! And when you do, most people will never notice. Conscious minds seem to have this thing for content. Feed them a little gossip, some details, the specifics of this or that person, in this or that situation, tell them a story, or even better—a secret, and presto Do you yet feel anxiously impatient for hearing more about content and context It also eliminates any need to engage in negative manipulations with people.

Since NLP grew out of a systemic paradigm that encourages systemic thinking, it therefore disavows any behavior that creates long-term pain for others.

The language patterns of persuasion the "Sleight of Mouth" patterns originally arose from the Meta-Model Bandler and Grinder, This very powerful model explains how language works neuro-linguistically rather than linguistically , and how we can work with language effectively.

So when we translate the MetaModel into a conversational model for reframing for transforming meaning , as we have here, we have obviously incorporated a lot of powerful verbalizations—which an unethical person could misuse. Yet the best defense against such lies in knowing the same model!

Then you can catch mind-lines that would otherwise "play with your mind" at unawares. Hey, That Doesn't Seem Ethical! There you go! We knew you would bring that up! And, yes any talk about doing things to people's brains especially shifting their consciousness inevitably brings up the question of ethics.

And it should. We actually applaud this. Yet the problem doesn't actually pose that much of a problem. Not really. After all, given the nature of communication and relationship, we cannot not communicate, we cannot not influence, we cannot not manipulate. After all, to "manipulate" only refers to "handling" ourselves, our messages, our intentions, etc. Further, while manipulating someone to that person's disadvantage may "work" momentarily, it will not work over the long-term.

The NLP model actually assumes this ethical position. By operating from a systemic and long-term perspective, it begins with the presupposition that when people feel resourceful, empowered, and at their best, they will bring out their best, not their worst.

This Mind-Lining "Beliefs" What do we use mind-tines for? We use mind-lines primarily in order to work with, transform, and enhance beliefs. Beliefs, as such, can involve a wide range of conceptual ideas. Frequently they relate to our semantic "shoulds" that we put upon ourselves as moral imperatives.

They relate to our assumptions about causation—what causes or leads to what, and to our assumptions of meaning—what equals "is" what, what associates with what. These semantic constructions describe our mental filters which we rarely question.

Via these linguistic patterns, we can loosen a belief or semantic structure. We can question whether we really want a particular belief as a part of our mental map. Why do we have beliefs in the first place? We develop them in order to "make sense" of the world. They help us to reduce its size and complexity. Beliefs enable us to delete a great deal of the chaotic over-load of the world by shifting our attention to an organizing frame-of-reference.

Given the complexity of the world, Aldous Huxley said that our brains function as "reducing valves. Then it generalizes into belief formats. This obviously distorts things and does so in both useful and unuseful ways. We would always learn and never develop stable learnings so that we could get things done or get anywhere. Happily for us, our brains generalize an idea of "an automobile" by deleting unimportant distinctions color, model, year, make, etc.

Using the classification of "car" gives us such a program. Now we don't have to think! When we get into a car, our internal mental map belief activates Beliefs not only set frames by establishing classifications, beliefs also tell us how to feel and respond.

To hold a belief like, "All politicians are evil! A generalization like this induces several negative neuro-semantic states aversion, distrust, dislike, etc. Beliefs exist as concepts or mental constructions.

They arise as learned and invented ideas—conceptual understandings about ourselves, others, the world, etc. So while they may lead to various external realities actions, talk, behaviors, etc. Structurally, they only exist as ideas in the mind. They emerge in consciousness as learned, created, and installed frames-of-references. Because these constructions exist as ideas, then other ideas can powerfully affect them. This describes the interface point between beliefs a kind of idea and mind-lines another form of ideas.

Beliefs, as lines that construct meaning in the mind respond to mind-lines. So using one or more of the mind-line patterns enables us to shift our limiting paradigms. Mind-tines can liberate us from our meaning boxes! Mind-lines can alter internal realities.

Because these patterns of reframing work directly on beliefs, we can use them in a wide range of contexts: Here we have 20 Mind-Lines that you can use to handle objections, persuade someone of your point of view, motivate yourself, do therapeutic change, invite others to consider your viewpoint or proposal, etc. The reframing patterns that make up the mind-ljnes especially play a significant and powerful role in therapy. Typically, therapeutic reframing makes one's frame-of-reference conscious and explicitly overt in order for the person to alter it with choice and awareness.

Yet this takes time. It also takes effort. And what does that mean to you? And what significance do you give to that? And what learning or presupposition do you attribute to that behavior? We just get "down and dirty" and do it! None of the overt stuff. No stopping in the middle of a business conversation or negotiation to therapeutically explore a person's beliefs systems or where he or she learned it.

With Mind-Lines, we work covertly. We just deliver them in our everyday talk.

We speak the conversational reframe, redirect consciousness, speak the line, and then watch someone suddenly develop a more resourceful frame of reference. Typically these conversational reframes occur during those times when we find ourselves communicating with a client, customer, or friend or ourselves and need an easy and quick way to redirect a brain to a new point of view. In such a moment, we don't have the time or even permission to go through all the trouble of conscious meta-modeling.

So we just reframe the person with one of these Mind-Lines. If the person buys it, then presto—they suddenly have a new perspective! By doing this, we provide new enhancing meaning to something that otherwise produced an unproductive state. When we offer a different viewpoint, we essentially frame a piece of behavior or understanding which then transforms its meaning. The following lines for the mind redirects a brain to expand perspective. This, in turn, expands one's model of the world which makes experiences bigger, broader, more expansive, and more Mouth" patterns by spending an entire year just using these shifts with all of her clients.

This consequently enabled her to became highly skilled in this domain. The "Sleight of Mouth" patterns do not, in themselves, comprise "therapy," and yet they do open up space where personal transformations can occur. As psychotherapists, we have used these mind-lines to loosen up or deframe a client's beliefs, so the person can make the changes he or she desires.

Communicationally, it truly offers a positive gift. Conversationally Refraining To Avoid Resistance The following patterns presuppose a basic communication principle. Namely, people will fight tooth and nail if they feel attacked. Induce someone into a state where they feel attacked, inadequate, or vulnerable—and you can count on their defense mechanisms going up.

Does that sound familiar? And when people "go defensive," count on that further complicating communicational clarity. In light of this, these Mind-Lines enable us to track a person back to the experience or experiences out of which the learnings beliefs arose. When the person gets there, he or she then has an opportunity to remap—to create a new and better mental map. As conversational reframing, the mind-lines activate the Meta-Model strategy see Chapter After we do that, then we can redirect the recipient to new and better understandings and perspectives that offer a more useful way to think.

In life most of us all too easily become entrenched and enmeshed in our maps. Then we forget that our perspectives, beliefs, understandings, "drives," etc. Korzybski described this process as identifying. We identify our maps thoughts, beliefs, decisions, etc. Yet reality consists of much more than our maps about it.

Our words and perceptions function as inherently fallible and limited constructions. Sometimes we need them shifted, sometimes we need them deframed.

With these Mind-Lines, we can engage in some mighty elegant map-shifting with ourselves or others. As you practice them, notice if and when they shift you. Notice when and if they create a shift in another. Some will elicit pleasant shifts, some will evoke unpleasant shifts. As a neuro-semantic class of life, whenever our internal representations shift, so does our experience, our neurology, our identity, etc. This describes where "the magic" occurs. So get out your wand; and let the magic begin!

Following that, we can learn these patterns by noticing the ones that we do not typically use. As you get an overview of the reframing patterns in the next chapter, and then study them, when you notice a category that seems unfamiliar or new to you, especially attend to that pattern.

And certainly, language can bewitch. Withotrtrquestion, we can get bamboozled by words and caught up in various word prisons. As an engineer, he sought to remedy the situation by creating a new more systemic and Non-Aristotelian way of thinking.

Both men recognized that we need a new use of language—a relanguaging to cure the bewitchment. They relied upon the foundational work of Bateson et al. From this came the "Sleight of Mouth" model and in the next chapter, we will rigorously rework this to create Discovering Your Current Linguistic Patterns Since we have all used various linguistic patterns throughout our lives to maintain our beliefs, this suggests one route we can use to learn these patterns. Aim first to discover which patterns you already use or over-use.

Lily "Words and magic were in the beginning one and the same thing, and even today words retain much of their magical power. By words one of us can give another the greatest happiness or bring about utter despair; by words the teacher imparts his knowledge to his students; by words the orator sweeps his audience with him and determines its judgments and decisions.

Words call forth emotions and are universally the means by which we influence our fellow creature. Therefore let us not despise the use of words in psychotherapy. When it comes to "beliefs"—these magical creatures do not live or exist anywhere in the world.

You can't find them out there. They exist only in a human "mind. These belief formulations identify what things and ideas we have associated together and how. Through our thinking and representing, we construct beliefs as understandings of things, as how we mentally relate one thing to another. Our beliefs absolutely shape our everyday realities. Beliefs also shape our internal experiences, our self-definitions, our resources, and our ability to access internal resources, our skills, abilities, emotions, etc.

And then beliefs, as our meaning structures, play a most formative influence in our lives. Further, once installed, our beliefs take on a life of their own.

When they do, they operate as self-fulfilling prophecies so that "as we believe—so we get. We believe that we can't do something—it seems that our very body and neurology takes this as "an order" to not have the ability to do it! With a belief, we not only have a set of representations about something, we also have a confirmation and validation of those representations. Think about something you believe. What sensory-based representations do you use in thinking about such?

What language and words do you say to yourself in thinking? What differs between the first three statements and the last two? How can you tell a belief from a thought? I can think all of the above statements.

I can represent them and entertain them as ideas. But does that mean I believe all of them? Can you think all of those ideas without believing in them? Of course you can! So what separates an idea that I believe from one that I do not? Even if you make all of your representations, all of your modalities and submodalities of those ideas so that they have the very same coding as those that you strongly believe—that shift, in and of itself, wilt not turn the idea into a belief.

It may make it a bit more believable, or more intense as a thought, but it will not transform the thought into a belief. Beliefs exist on a higher logical level than thoughts. A belief functions as a "Yes! Primary level: It also turns a thought into "a belief. Thus a belief involves a thought that already has a frame around it. Figure 4: Our higher level seal of approval on the thought solidifies it so that we do not even think of it as just a thought, as an idea, as an opinion, as a set of representations—we think of it as "real.

Anybody with any sense can see that Bill Clinton is a cheat and a liar! She thinks that if I raise my voice I'm being abusive. You can't reason with him.

He's got it stuck in his head that all X are stupid. If we think about something obnoxious and disgusting in a vivid and graphic way, our nervous system will respond with a state of aversion. Yet how much more when we believe something?

Then we send a command signal to our neurology! This should alert us to the power and danger of limiting beliefs: Reframing simply refers to putting a different frame-of-reference around a thought.

Yet when we do something as simple as put another frame around a thought—reality changes. At this point, magic transpires! And so everything changes. Reframing therefore offers us a way to change our mind, send new signals and commands to our nervous system, increase our options, expand our choices, enhance our emotions, enrich our life, liberate us from imprisoning mental boxes, and turn limitations into resources.

The Structure of Meaning: An Inside Job Since meaning does not occur "out there" in the world, but "in here" imagine me pointing to my head-and-body , nothing means anything in and of itself. It takes a Meaning-Maker to construct an association, set a frame, link events, and marry concepts.

Things events, actions, etc. Meaning exists as an inside job. It takes a meaningmaker to create meaning. You've never walked along the sidewalk and stubbed your toe on a meaning that someone dropped or discarded. You've never picked up a meaning and smelted it. Conversational Reframing Patterns 4. The Formula 19 31 53 63 Directions For Reframing 5. Deframing 6. Content Reframing 7. Pre-Framing and Post-Framing: 8.

Outframing: 9. Analogous or Story Reframing: The Magic of Language Into the Fray of Mind-Lining How To Do What When Getting Into A Magical State Fun to read, and valuable to use, this book invites you to play with language. Language makes the bond between us, how we relate to each other and even if we do relate at all.

How do we connect and understand anything? Through language. We all learn it, and how well do we use it? My English Language school studies were confined to interpreting a Shakespeare play and being able to tell an intransitive verb from a transitive one.

Heaven forbid that it should tell me how to use language with purpose, to play with it, to light linguistic fireworks that would burst with multiple meanings and dazzling eloquence in my listener's mind. Language lies deep level in our minds, we cannot not respond to it. Sticks and stones can break our bones but words can break our hearts.

And they can also heal and inspire our spirits. As you read this book, some of the power of language will become yours to command. Language both describes and prescribes, you have to accept certain ideas to understand what you hear. And as it directs your attention towards some things, it just as surely makes others invisible.

You create whole new worlds every time you read a novel, and you will create meaning as you read this book. Words mean nothing without a listener, so as you come to understand how we make meaning from these intriguing black squiggles on the paper, and the sounds in our heads that are one way we represent language, you will have more freedom and choice about how you use it.

The man looked at the woman and said "cheese". It depends on the context that surrounds it. Could this be a kitchen scene? Is he being insulting? Telling the punch line of a joke? Or is she taking his picture? Or perhaps it is an example of an ambiguous sentence with multiple meanings that I concocted to make a point? Words have no meaning without a frame to put them in. Isolated from a meaningful context, you can only shrug your shoulders and move on. So what?

So, if you want to be understood you need to set a frame that tells the other person how to understand what you are saying in the way you want it understood. And, when respondinq it gives you ways to change and play with the frames, or lack of them, in what you hear to influence the conversation Now you have space to ask yourself, not just, 'What does this alS COuld this mean? So if you are ever asked, what does this really mean? You can laugh, like a good Zen apprentice and tell a joke.

Jokes work because they lead you into understanding a situation in one frame then they pull it out from under leaving you suddenly in another A story then, of a now prominent writer when he was a humble colleqe student.

He wrote in one of his English compositions, The girl tumbled down the stairs and lay prostitute at the bottom ' In the margin, the teacher wrote, 'My dear sir, you must learn to distinguish between a fallen woman and one who has merelv slipped! Like a magician with his or her magical box from which to pull, and put, all kinds of wild and crazy things—the magical formula box to which we refer lives inside human minds. Even you have one inside your head! The human brain produces it, and yet the magic box transcends the brain.

In this book you will discover how to identify your magical formula box from which, and by which, you construct your heavens and your hells.

You will learn how that everyday you pull things out of your box to your weal or to your woe. What semantic magic did you pull out of it today? What magic will you learn to pull out of it tomorrow? Would you like more weal than woe? You will also discover how you can put new and more enhancing formulas for new kinds of "magic" into your box to make your life much more filled with love, joy, faith, hope, and resourcefulness.

And because everybody you meet also has a magical formula box—you will learn some very, very powerful magic in your interactions with others. You will learn magic that will enable you to change realities, to alter the direction of life, to change the past, to restructure emotions, to shift paradigms, to leap logical levels at a single bound, and to jump off tall towers of terror in a single leap, to utter mind-lines and see demons vanish and heavens spring into existence, and much more.

Does this Interest you? Then come with us to explore your own personal neuro-linguistics and neuro-semantics. Become a magician so that you can use your meaning-making powers with grace and power. Mine those mind-lines that will change your mind for good— change it so that you can run your own brain, make those changes you want, and keep the change forever.

Learn to become truly elegant and professional in the mind-lines you offer to your associates, loved ones, and friends. Now to tease your mind about the possibilities of neuro-linguistic magic, we have provided the following section of one example.

If you don't know what some of the descriptive labels means—give it no thought at this point. You'll learn them later. For now, just allow yourself to enjoy the "Sleight of Mouth" shifts and notice which ones work most impactfully on you. The magic within language and language expressions depend on several factors: your present state, how and when someone delivers them, in what context, etc. Play around with them. See which ones work most powerfully with your friends and relatives.

We have sought to humorize and popularize this domain in neuro-linguistics that otherwise might seem academic, difficult to grasp, and conceptually deep. Now why in the world did we do that? Because we believe that we don't have to play the language game using the insights and formulations from Linguistics, General Semantics, or NLP in a boring way or over-scholarly way.

So come and enjoy the play with us.

And bring along your magic formula box. You know, that stuff in your brains that generates the magic. And with that, now let the wonder of magic begin! Michael and Bob May, For play? Mind-Lines Teasing In the pages that follow you will learn about the magic box.

In it you will find your constructions of "meaning. By the time you complete this work, you will have learned twenty explicit ways to reframe beliefs, ideas, and understandings. This means that when you tune in to your own internal dialogue of meaning-making or hear someone else's, and you hear ideas sure to poison the mind, disrupt the emotions, and sabotage the process of taking effective action—you will now have at least twenty ways to transform that reality.

Talk about living with more choices and options about how to look at things! Having at least twenty ways to frame your thinking will give you twenty different ways to feel, twenty different ways to respond, and twenty different frames of reference to play with. As an encouragement to work through the theoretical chapters in order to deepen your understanding and appreciation of Language as Magic Chapters.

In Chapter 11, we have more examples to serve as both a model and to stimulate your own playful creativity. It makes me feel like a failure. I just hate not reaching my goals for that purpose. What pictures, sounds, feelings, and words do you use to create this meaning?

How do you represent the action of failing at one thing as "making" you a failure? How specifically do you know that failing at one thing on a particular day makes you "a failure? To teach me how to do this the way you do, what would I have to think, see, hear, etc.? Now you can feel free to explore new possible avenues, can you not?

What I really find as a failure— and I mean Failure with a big "F"—occurs when someone doesn't reach a goal, and then just sits down in the dirt and quits, and won't learn or try again. I'd call that a "failure. In other words, my success or failure as a human being depends on succeeding in this conversation in just the right way? I can imagine that you take that view in order to protect yourself from messing things up and to push yourself to higher levels.

And since you want that, perhaps some other attitudes about failure might help you to really succeed in your goals. So you probably have taken on this limiting belief because you have had some painful experiences and you want to protect yourself against more pain.

I wonder what other beliefs you could build that you would find even more effective than this one? Do these serve you well in setting and reaching goals or in feeling successful? Do you like those negative unresourceful feelings? Will you take on many risks?

What other outcomes emerge when you feel like a "failure" and take that into your future? Do you know where you got this map about "one un-success equally failing? What would happen if you didn't do that?

And I wonder if this says anything that you can take and apply to yourself now. There you have it—twenty ways to alter reality and play around with meaning! And, in the following chapters, you will learn how such neurolinguistic magic works and how to become What an interesting belief about your self-identity—so totally dependent on your behaviors.

Do you always identify people with their behaviors? Do you really consider that people "are" their behaviors? Would you recommend this belief as a way for them to succeed with greater ease and positive feelings?

Does it empower or limit your endeavors? You take a specific instance and over-generalize it into a whole category? And you do this so successfully, don't you? Would you like to fail at this success? When my daughter Jessica turned nine months, she began the process of learning to walk, but she couldn't walk upon the first attempt—nor upon the first hundred attempts.

She constantly fell down. And she would sometimes cry. But most of the time she would just get up and try again. As she did, she learned more and she developed more strength in Second Introduction Mind-Lines: Lines For Changing Minds made its advent only some nine months ago. Yet since that time, all of the attention and interest it has evoked as well as all of the sales that it has produced has left Bob and I not a little bit surprised and taken back.

But thoroughly enjoying it! Both of us also had opportunities in the fall and winter of to provide training in the Mind-Lines Model. And from that context as well as the interest of people writing an calling, we began working on a supplement to Mind-Lines to make it more applicable, understandable, and relevant. And so it came to pass. Now, with this newly revised edition, we have now included a great part of that material.

What did we leave out? We did not include pages and pages of mind-lines from "real time exercises" applying mind-lines to education, business, therapy, personal development, marketing, etc. We have also left out a long presentation of the conversational reframing by Jesus of Nazareth—his lines for changing minds.

Of course, you can still order that mind-lines training manual. After the publication of Mind-Lines, we also had multiple reviewers, trainers, and readers comment about just how semantically packed they found the text of the book.

I find that I have to read and reread passages over and over—and still can keep on discovering insights. And, in the manual that we did produce, we aimed to accomplish precisely that, i. In this edition we have also incorporated many of the changes, insights, simplifications, and suggestions of readers. In doing so we believe we have made this volume much more practical, useful, and understandable.

And yet, though we have simplified things considerably, created numerous new diagrams, a new Mind-Lines Chart, many more illustrations, we still recognize that this book can blow away the intellectually fragile.

You have to have teeth for this one. It still will necessitate you do some pulling, biting, masticating did I spell that right? No pallum here! Why So Semantically Packed?

When you begin to study Mind-Lines our term for the NLP "Sleight of Mouth" patterns , it won't take long before you notice that you have entered into a realm of a good deal of complexity. What explains this complexity? We both discovered that the trainings went much better when we moved the Deframing formats previously Chapter 6 and numbers 11 and 12 to make them 1 and 2 now Chapter 5.

We had previously put Abstraction then 13 as the first outframing move. But now we have moved it after the other outframing mind-lines Because we can bring so many other concepts to bear on a belief statement, this actually represents a catch-all category. We have made a chapter of examples of mind-lining Chapter 10 , part of which previously we had in the "tease" section.

If after reading the first three chapters on the theoretic basis of Mind-Lines you feel you could use another go at it—turn to Chapter This addresses the application questions about how to think about choosing which Mind-Line to use. Creating and presenting Mind-Lines necessitates having accessed a pretty magical kind of resourceful state. This brings together, in summary format, the process for how to create and present Mind-Lines.

Among them you will find: 1 A new arrangement of the mind-lines. The webs that you can tie and untie are at your command if only you pay attention to what you already have language and the structure of the incantations for growth. They described the underlying structure behind the process of how words and symbols can have such seemingly magical effects upon people—upon minds, bodies, relationships, skills, understandings, health, etc.

But wait a minute. How could mere words have that pervasive of an effect? What forces, powers, principles, processes, mechanisms, etc. Bandler and Grinder found and experienced the magic of words in three diverse fields: Family Systems Therapy, Gestalt Therapy, and Ericksonian Hypnosis. But they explained the structure of the magic using the insights of other fields: General Semantics, Transformational Grammar, Cybernetics, and Cognitive Behavioral Psychology Subsequently, they gave birth to a new movement that took up the term Alfred Korzybski introduced in "neurolinguistics" This term holistically summarizes the mind-body connection between language words, symbols, etc.

It specified how our neurology i. And this begins to explain the seemingly magical effects that can occur within our "mind," "emotions," "body," etc. Words, while totally powerless to effect and change external reality, conversely has almost complete power to create, alter, change, destroy, and invent internal reality.

We can say "Abracadabra" to sides of mountains, doors, stalled cars, bank teller machines, soda machines, etc. But watch the explosion that can occur when you utter the tiniest little idea to a "mind! When most people think of NLP—those who know of it, think about the techniques of NLP that seem to work their "magic" rapidly and with ease.

Perhaps they have seen or heard about the ten-minute phobia cure. As a psychotherapist, I MH simply could not or would not! No way. Even after I read the instructions for re-structuring a person's neuro-linguistic coding or internal program for a phobia, I still couldn't see how it could work. And then, a few minutes later, they could think about the same object and remain calm and cool. I would even invite them to really try as hard as they could to freak out all over the floor.

But they couldn't. Hey, what gives? How can we explain this amazing transformation in human personality except by calling upon the gods? What processes drive these neurological responses? How do people get programmed, so to speak, inside their heads-bodies so that they can freak-out without a moment's notice, automatically, regularly, systematically, and without even "thinking" about it consciously?

What a skill! So what internal program drives or runs this kind of thing? Even that seems like a "piece of magic" when you think about it, doesn't it? But then how does the same person alter his or her internal program so that it subsequently operates in a completely new and different way?If we need to say something unpleasant or "confrontative" another nominalization!

Non-sensory based language refers to all language that becomes even more abstract as we delete more of the specific sensory information and generalize to a higher level. We had previously put Abstraction then 13 as the first outframing move.

Here we have 20 Mind-Lines that you can use to handle objections, persuade someone of your point of view, motivate yourself, do therapeutic change, invite others to consider your viewpoint or proposal, etc. If you don't know what some of the descriptive labels means—give it no thought at this point.

Talk about living with more choices and options about how to look at things! She constantly fell down.

ANTOINETTE from New York
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