UWilliam James: ubaba we-psychology, umkhulu we-NLP

Ubani uWilliam?

Eminyakeni eyikhulu edlule, uprofesa waseMelika wahlukanisa izithombe ezingokwengqondo zaba izinhlobo ezintathu (ezibonwayo, ezizwakalayo nezinezimotho) futhi waqaphela ukuthi abantu ngokuvamile bakhetha enye yazo ngokungazi. Waqaphela ukuthi izithombe zokucabanga ngengqondo zenza iso likhuphukele phezulu futhi libheke emaceleni, futhi wabuye waqongelela iqoqo elikhulu lemibuzo ebalulekile mayelana nendlela umuntu abona ngayo ngamehlo engqondo — lezi yizinto manje ezibizwa ngokuthi «submodalities» ku-NLP. Wafunda i-hypnosis kanye nobuciko bokusikisela futhi wachaza ukuthi abantu bagcina kanjani izinkumbulo "kumugqa wesikhathi". Encwadini yakhe ethi The Pluralistic Universe, usekela umbono wokuthi ayikho imodeli yomhlaba «yeqiniso». Futhi Ezinhlotsheni Zokuhlangenwe nakho Kwezenkolo, wazama ukunikeza umbono wakhe ngokuhlangenwe nakho okungokomoya okungokwenkolo, ngaphambili okwakubhekwa njengokungaphezu kwalokho umuntu angakwazisa (qhathanisa nesihloko sikaLukas Derks noJaap Hollander ku-Spiritual Review, ku-NLP Bulletin 3:ii ezinikezelwe kuWilliam James).

UWilliam James (1842-1910) wayeyisazi sefilosofi nesazi sokusebenza kwengqondo, kanye noprofesa eHarvard University. Incwadi yakhe ethi "Principles of Psychology" - imiqulu emibili, eyabhalwa ngo-1890, yamtholela isihloko esithi "Ubaba Wezengqondo". Ku-NLP, uWilliam James ungumuntu ofanelwe ukulingiswa. Kulesi sihloko, ngifuna ukubheka ukuthi lesi sibikezelo se-NLP sathola malini, ukuthi izinto azitholile zenziwa kanjani, nokuthi yini enye esingazitholela yona emisebenzini yakhe. Kuwukukholelwa kwami ​​okujulile ukuthi ukutholwa kukaJames okubaluleke kakhulu akukaze kuthakaselwe umphakathi wezengqondo.

"I-Genius Efanelwe Ukunconywa"

UWilliam James wazalelwa emkhayeni ocebile eNew York City, lapho eseyinsizwa ahlangana nezingcweti ezinjengoThoreau, u-Emerson, uTennyson, noJohn Stuart Mill. Lapho esemncane, wafunda izincwadi eziningi zefilosofi futhi wayezikhuluma kahle izilimi ezinhlanu. Wazama isandla sakhe emisebenzini ehlukahlukene, okuhlanganisa umsebenzi wokuba umdwebi, isazi semvelo ehlathini lase-Amazon kanye nodokotela. Nokho, lapho ethola iziqu zakhe zenkosi eneminyaka engu-27 ubudala, zamshiya edangele futhi elangazelela ukuphila okungenanjongo, okwakubonakala kunqunyelwe kusengaphambili futhi kuyize.

Ngo-1870 wenza intuthuko yefilosofi eyamvumela ukuba azikhiphe ekucindezelekeni kwakhe. Kwakuwukuqaphela ukuthi izinkolelo ezihlukahlukene zinemiphumela ehlukene. UJames wadideka isikhathi esithile, ezibuza ukuthi ingabe abantu banenkululeko yokuzikhethela yangempela, noma ukuthi zonke izenzo zomuntu ziyimiphumela enqunywe kusengaphambili ngezakhi zofuzo noma imvelo. Ngaleso sikhathi, waqaphela ukuthi le mibuzo yayingaxazululeki nokuthi inkinga eyayibaluleke kakhulu kwakuwukukhetha izinkolelo, okuholela emiphumeleni engokoqobo kubalandeli bakhe. UJames wathola ukuthi izinkolelo zokuphila ezanqunywa kusengaphambili zamenza wathula futhi wangakwazi ukuzisiza; izinkolelo mayelana nenkululeko yokuzikhethela zimenza acabange ukukhetha, enze, futhi ahlele. Echaza ubuchopho “njengethuluzi lamathuba” (Hunt, 1993, p. 149), wanquma: “Okungenani ngizocabanga ukuthi inkathi yamanje kuze kube unyaka ozayo ayilona inkohliso. Isenzo sami sokuqala senkululeko yokuzikhethela kuzoba yisinqumo sokukholelwa kunkululeko yokuzikhethela. Ngizophinde ngithathe isinyathelo esilandelayo mayelana nentando yami, ngingagcini nje ngokuyenza, kodwa futhi ngikholelwe kuyo; ukukholelwa eqinisweni lami kanye namandla okudala.»

Nakuba impilo kaJames engokomzimba ibilokhu intekenteke, wazigcina esesimweni sokuqwala izintaba, naphezu kokuba nezinkinga zenhliziyo ezingapheli. Lesi sinqumo sokukhetha inkululeko simlethele imiphumela yekusasa abeyifisa. UJames wathola imibono eyisisekelo ye-NLP: "Imephu ayiyona indawo" futhi "Impilo iyinqubo ehlelekile." Isinyathelo esilandelayo kwaba ukushada kwakhe no-Ellis Gibbens, umdlali wopiyano nothisha, ngo-1878. Lona kwaba unyaka amukela ngawo isicelo somshicileli u-Henry Holt sokubhala imanuwali nge-psychology entsha "yesayensi". UJames noGibbens babenezingane ezinhlanu. Ngo-1889 waba uprofesa wokuqala wezengqondo e-Harvard University.

UJames waqhubeka nokuba "umcabango okhululekile". Wachaza «ukuziphatha okulingana nempi,» indlela yokuqala yokuchaza ukungabi nobudlova. Watadisha ngokucophelela ukuhlangana kwesayensi nengokomoya, ngaleyo ndlela exazulula ukungezwani kwakudala phakathi kwendlela kayise eyaphakanyiswa ngokwenkolo nocwaningo lwakhe lwesayensi. Njengoprofesa, wayegqoke isitayela esasikude ngokusemthethweni ngalezo zikhathi (ijazi elibanzi elinebhande (i-Norfolk waistcoat), izikhindi ezikhanyayo kanye ne-tie egelezayo). Wayevame ukubonakala endaweni engafanele kuprofesa: ehamba egcekeni laseHarvard, ekhuluma nabafundi. Wayekuzonda ukwenza imisebenzi yokufundisa njengokuhlola amaphutha noma ukwenza izivivinyo, futhi wayezokwenza lezo zilingo kuphela lapho enombono ayefuna ukuwufakazela. Izinkulumo zakhe zaziyimicimbi engathi shu futhi ehlekisayo kangangokuthi abafundi bamphazamisa bembuza ukuthi angakwazi yini ukuzimisela noma isikhashana nje. Isazi sefilosofi u-Alfred North Whitehead sathi ngaye: “Lowo ngqondongqondo, ofanelwe ukunconywa, uWilliam James.” Okulandelayo, ngizokhuluma ngokuthi kungani singambiza ngokuthi "umkhulu we-NLP."

Ukusetshenziswa kwesistimu yezinzwa

Kwesinye isikhathi sithatha ngokuthi ngabadali be-NLP abathole isisekelo sezinzwa «sokucabanga,» ukuthi u-Grinder no-Bandler baba ngabokuqala ukuqaphela ukuthi abantu banezintandokazi olwazini lwezinzwa, futhi basebenzisa ukulandelana kwezinhlelo zokumelela ukuze bathole imiphumela. Eqinisweni, kwakunguWilliam James owathola lokhu okokuqala emphakathini womhlaba ngo-1890. Wabhala: “Kuze kube muva nje, izazi zefilosofi zazicabanga ukuthi kunomqondo womuntu ovamile, ofana nezingqondo zabo bonke abanye abantu. Lokhu kugomela kobuqiniso kuzo zonke izimo kungasetshenziswa kubuhlakani obunjengomcabango. Nokho, kamuva kwatholakala izinto eziningi ezasenza sabona ukuthi lo mbono unephutha kangakanani. Alukho uhlobo olulodwa lwe-"imagination" kodwa "imicabango" eminingi ehlukene futhi lezi zidinga ukufundwa ngokuningiliziwe. (Umqulu 2, ikhasi 49)

UJames uveze izinhlobo ezine zokucabanga: “Abanye abantu banendlela 'yokucabanga' evamile, uma ungakubiza kanjalo, ngokubonayo, abanye ngokuzwayo, ngomlomo (usebenzisa amagama e-NLP, i-auditory-digital) noma i-motor (nge-NLP terminology, kinesthetic) ; ezimweni eziningi, kungenzeka kuxutshwe ngezilinganiso ezilinganayo. (Umqulu 2, ikhasi 58)

Ubuye achaze kabanzi ngohlobo ngalunye, ecaphuna ethi «Psychologie du Raisonnement" ka-MA Binet (1886, p. 25): "Uhlobo lokuzwa ... aluvamile kakhulu kunohlobo olubonakalayo. Abantu balolu hlobo bamele lokho abakucabangayo mayelana nemisindo. Ukuze ukhumbule isifundo, aziphindaphindi enkumbulweni yabo hhayi ukuthi ikhasi libukeka kanjani, kodwa ukuthi amagama azwakala kanjani ... Uhlobo lwemoto olusele (mhlawumbe oluthakazelisa kakhulu kunabo bonke) luhlala, ngokungangabazeki, oluncane kakhulu olufundwayo. Abantu balolu hlobo basebenzisela ukukhumbula, ukucabanga kanye nayo yonke imibono ethinta ingqondo etholwe ngosizo lokunyakaza ... Phakathi kwabo kukhona abantu, ngokwesibonelo, abakhumbula umdwebo kangcono uma bebeka imingcele yawo ngeminwe yabo. (Umqulu 2, amakhasi 60-61)

UJakobe waphinde wabhekana nenkinga yokukhumbula amagama, ayichaza njengomqondo wesine oyisihluthulelo (ukuphimisa, ukuphimisela). Uphikisa ngokuthi le nqubo ikakhulukazi yenzeka ngokuhlanganiswa kwezinzwa zokuzwa kanye nemoto. “Abantu abaningi, uma bebuzwa ukuthi bawacabanga kanjani amagama, bazophendula lokho ohlelweni lokuzwa. Vula izindebe zakho kancane bese ucabanga noma yiliphi igama eliqukethe imisindo ye-labial neyamazinyo (i-labial neyamazinyo), isibonelo, "ibhamuza", "i-toddle" (i-labial, zulazula). Ingabe isithombe sihlukile ngaphansi kwalezi zimo? Kubantu abaningi, lesi sithombe ekuqaleni sithi «asiqondakali» (indlela imisindo ezwakala ngayo uma umuntu ezama ukuphimisa igama ngezindebe ezihlukene). Lokhu kuhlola kufakazela ukuthi ukumelela kwethu ngamazwi kuncike kangakanani emizweni yangempela ezindebeni, olimini, emphinjeni, emphinjeni, njll. (Umqulu 2, ikhasi 63)

Enye yentuthuko enkulu okubonakala sengathi ize kuphela ngekhulu lamashumi amabili leminyaka i-NLP iphethini yobudlelwano obuqhubekayo phakathi kokunyakaza kwamehlo kanye nesistimu yokumelela esetshenziswayo. UJames uthinta ngokuphindaphindiwe ukunyakaza kwamehlo okuhambisana nesistimu yokumelela ehambisanayo, engasetshenziswa njengezikhiye zokufinyelela. Edonsela ukunakekela ekuboneni kwakhe ngeso lengqondo, uJames uyaphawula: “Zonke lezi zithombe ekuqaleni zibonakala zihlobene ne-retina yeso. Nokho, ngicabanga ukuthi ukunyakaza kwamehlo okusheshayo kubaphelezela kuphela, nakuba lokhu kunyakaza kubangela imizwa engasho lutho kangangokuthi cishe akunakwenzeka ukuyibona. (Umqulu 2, ikhasi 65)

Futhi uyanezela: “Angikwazi ukucabanga ngendlela ebonwayo, isibonelo, ngaphandle kokuzwa ukushintshashintsha kwengcindezi, ukuhlangana (ukuhlangana), ukwehlukana (ukwehlukana) kanye nokuhlalisa (ukulungiswa) ezinhlamvini zamehlo ami ... Ngokubona kwami, lokhu imizwa iphakama ngenxa yokujikeleza kwangempela kwamehlo, engikholelwa ukuthi kwenzeka ebuthongweni bami, futhi lokhu kuphambene ncamashi nesenzo samehlo, ukulungisa noma iyiphi into. (Umqulu 1, ikhasi 300)

Submodalities kanye nesikhathi sokukhumbula

UJames ubuye waveza umehluko omncane endleleni abantu ababona ngayo ngeso lengqondo, bezwa inkulumo-mpendulwano yangaphakathi, kanye nemizwa ethinta inhliziyo. Uphakamise ukuthi impumelelo yenqubo yokucabanga yomuntu incike kulo mehluko, obizwa nge-submodalities ku-NLP. UJames ubhekisela ocwaningweni olubanzi lukaGalton lwama-submodalities (Embuzweni Wamakhono Omuntu, 1880, ikhasi 83), eqala ngokugqama, ukucaca, kanye nombala. Akaphawuli noma abikezele ukusetshenziswa okunamandla i-NLP ezokufaka kule miqondo esikhathini esizayo, kodwa wonke umsebenzi wasemuva usuvele wenziwa embhalweni kaJakobe: ngendlela elandelayo.

Ngaphambi kokuba uzibuze noma yimuphi umbuzo osekhasini elilandelayo, cabanga ngesihloko esithile—asithi, itafula obudle kulo isidlo sasekuseni namuhla ekuseni—bhekisisa isithombe esisehlweni lengqondo yakho. 1. Ukukhanyisa. Ingabe isithombe esisesithombeni sifiphele noma sicacile? Ingabe ukukhanya kwayo kuqhathaniswa nesigcawu sangempela? 2. Ukucaca. - Ingabe zonke izinto zibonakala ngokucacile ngesikhathi esisodwa? Indawo lapho ukucaca kukhulu kakhulu ngesikhathi esisodwa inobukhulu obucindezelweyo uma kuqhathaniswa nomcimbi wangempela? 3. Umbala. “Ingabe imibala yeshayina, isinkwa, isinkwa esithosiwe, lwesinaphi, inyama, iparsley nayo yonke enye into eyayisetafuleni ihluke kakhulu futhi ingokwemvelo?” (Umqulu 2, ikhasi 51)

UWilliam James naye wazi kahle ukuthi imibono yesikhathi esedlule nesakusasa yenziwa imephu kusetshenziswa izindlela ezingaphansi zebanga nendawo. Ngokwemibandela ye-NLP, abantu banomugqa wesikhathi ohamba ngendlela eyodwa uye kodlule futhi kolunye uhlangothi uye esikhathini esizayo. UJakobe uyachaza: “Ukucabanga ngesimo sesikhathi esidlule kuwukucabanga ukuthi siphakathi, noma ohlangothini lwalezo zinto okwamanje okubonakala sengathi zithonywa isikhathi esidlule. Kungumthombo wokuqonda kwethu okwedlule, lapho inkumbulo nomlando kwakha khona izinhlelo zabo. Futhi kulesi sahluko sizocabangela lo mqondo, ohlobene ngokuqondile nesikhathi. Uma ukwakheka kokuqaphela bekuwukulandelana kwemizwa nezithombe, okufana nerosari, zonke bezizohlakazwa, futhi besingeke sazi lutho ngaphandle kwalesi sikhathi samanje ... imizwa yethu ayinqunyelwe ngale ndlela, futhi ukwazi akuncishisiwe usayizi wenhlansi yokukhanya evela embunguluni - ukhanyikhanyi. Ukuqaphela kwethu enye ingxenye yokuhamba kwesikhathi, esedlule noma esizayo, eduze noma kude, kuhlale kuxubene nolwazi lwethu lwesikhathi samanje. (Umqulu 1, ikhasi 605)

UJames uchaza ukuthi lokhu kusakazwa kwesikhathi noma Umugqa Wesikhathi yisisekelo ozibona ngaso ukuthi ungubani lapho uvuka ekuseni. Esebenzisa umugqa wesikhathi ojwayelekile othi "Okwedlule = emuva emuva" (ngemibandela ye-NLP, "ngesikhathi, kufakwe isikhathi"), uthi: "Lapho uPawulu noPetru bevuka emibhedeni efanayo futhi beqaphela ukuthi bebesesimweni sephupho isikhathi esithile, ngamunye wabo ngokwengqondo ubuyela esikhathini esedlule, futhi abuyisele inkambo yomunye wemifudlana emibili yemicabango ephazanyiswe ubuthongo. (Umqulu 1, ikhasi 238)

I-anchoring kanye ne-hypnosis

Ukuqwashisa ngezinhlelo zezinzwa kwakuyingxenye encane yomnikelo kaJakobe ongokwesiprofetho ku-psychology njengomkhakha wesayensi. Ngo-1890 washicilela, isibonelo, isimiso sokubambelela esisetshenziswe ku-NLP. UJames wayibiza ngokuthi "inhlangano". “Ake sithi isisekelo sayo yonke imibono yethu elandelayo siwumthetho olandelayo: lapho izinqubo ezimbili zokucabanga eziyisisekelo zenzeka ngesikhathi esisodwa noma zilandelana ngokushesha, lapho enye yazo iphindaphindwa, kuba khona ukudluliselwa kwesasasa kwenye inqubo.” (Umqulu 1, ikhasi 566)

Uyaqhubeka abonise (amakhasi 598-9) ukuthi lesi simiso siyisisekelo kanjani senkumbulo, inkolelo, ukuthathwa kwezinqumo, kanye nezimpendulo ezingokomzwelo. I-Association Theory kwaba umthombo lapho u-Ivan Pavlov kamuva athuthukisa khona inkolelo-mbono yakhe yakudala ye-conditioned reflexes (ngokwesibonelo, uma ukhalisa insimbi ngaphambi kokuphakela izinja, khona-ke ngemva kwesikhashana ukukhala kwensimbi kuzobangela izinja ukuba ziconse amathe).

UJames uphinde wafunda ngokwelashwa kokuluthwa ingqondo. Uqhathanisa izinkolelo-mbono ezihlukahlukene zokulutha, enikeza ukuhlanganiswa kwemibono emibili ephikisanayo yangaleso sikhathi. Lezi zinkolelo-mbono zaziyi: a) inkolelo-mbono ethi «i-trance states», ephakamisa ukuthi imiphumela ebangelwa i-hypnosis ibangelwa ukudalwa kwesimo esikhethekile se-"trance"; b) ithiyori «isiphakamiso», esho ukuthi imiphumela yokuluthwa ingqondo ibangelwa amandla esiphakamiso enziwe umlahlisi futhi ayidingi isimo esikhethekile somqondo nomzimba.

Ukuhlanganiswa kukaJakobe kwakuwukuthi waphakamisa ukuthi izimo ze-trance zikhona, nokuthi ukusabela komzimba ngaphambili okuhlotshaniswa nakho kungase kube umphumela wokulindela, izindlela, kanye nokusikisela okucashile okwenziwe yi-hypnotist. I-Trance ngokwayo iqukethe imiphumela embalwa kakhulu ebonakalayo. Ngakho, i-hypnosis = isiphakamiso + isimo se-trance.

Izifundazwe ezintathu zaseCharcot, i-reflexes eyinqaba yase-Heidenheim, kanye nazo zonke ezinye izigigaba zomzimba ngaphambilini ebezibizwa ngemiphumela eqondile yesimo se-trance ngqo, empeleni akunjalo. Ziwumphumela wokusikisela. Isimo se-trance asinazo izimpawu ezisobala. Ngakho-ke, ngeke sikwazi ukunquma ukuthi umuntu ukuyo nini. Kodwa ngaphandle kokuba khona kwe-trance state, lezi ziphakamiso eziyimfihlo azikwazanga ukwenziwa ngempumelelo...

Owokuqala uqondisa u-opharetha, u-opharetha uqondisa owesibili, bonke ndawonye bakha umbuthano ononya omangalisayo, ngemva kwalokho kwembulwa umphumela ongenamthetho ngokuphelele. (Vol. 2, p. 601) Le modeli ihambisana ncamashi nemodeli ka-Ericksonian yokulutha nokusikisela ku-NLP.

I-Introspection: Ukumodela Indlela KaJames

UJakobe wayithola kanjani imiphumela engokwesiprofetho evelele kangaka? Wahlola indawo lapho cishe lungazange lwenziwe ucwaningo lokuqala. Impendulo yakhe yathi wasebenzisa indlela yokuzibheka, athe ibaluleke kakhulu kangangokuthi ayizange ithathwe njengenkinga yocwaningo.

Ukuzibheka okuzicabangelayo yikhona okumele sithembele kukho kuqala nokusemqoka. Igama elithi «self-observation» (introspection) alidingi incazelo, ngokuqinisekile lisho ukubheka ingqondo yomuntu siqu nokubika lokho esikutholile. Wonke umuntu uzovuma ukuthi sizothola izimo zokuqaphela lapho ... Bonke abantu baqiniseka ngokuqinile ukuthi bazizwa becabanga futhi bahlukanise izimo zokucabanga njengomsebenzi wangaphakathi noma ukungenzi lutho okubangelwa yizo zonke lezo zinto engakwazi ukuxhumana nazo enqubweni yokuqonda. Ngithatha le nkolelo njengesisekelo kunazo zonke kuzo zonke izinkulumo zengqondo. Futhi ngizoyilahla yonke imibuzo ye-metaphysical enemibuzo mayelana nokwethembeka kwayo ngaphakathi kwendawo yale ncwadi. (Umqulu 1, ikhasi 185)

I-Introspection iyisu elibalulekile okufanele silibonise uma sinentshisekelo yokuphindaphinda kanye nokwandisa kulokho okutholwe uJames. Kula mazwi acashuniwe ngenhla, uJames usebenzisa amagama anemizwa avela kuzo zontathu izinhlelo ezinkulu zokumela ukuchaza inqubo. Uthi le nqubo ihlanganisa «ukubheka» (okubonwayo), «ukubika» (okungenzeka ukuthi i-auditory-digital), kanye «nemizwa» (inesthetic representational system). UJames uphinda lokhu kulandelana izikhathi eziningana, futhi singacabanga ukuthi yisakhiwo se-"introspection" yakhe (ngemibandela ye-NLP, Isu lakhe). Isibonelo, nansi isiqephu lapho echaza khona indlela yakhe yokuvimbela ukuthola imibono engalungile emkhakheni wezokusebenza kwengqondo: «Ukuphela kwendlela yokuvimbela le nhlekelele ukucabangela ngokucophelela kusenesikhathi bese uthola i-akhawunti echazwe ngokucacile ngayo ngaphambi kokuyeka imicabango. akunakwa.” (Umqulu 1, ikhasi 145)

UJames uchaza ukusetshenziswa kwale ndlela yokuhlola isimangalo sika-David Hume sokuthi zonke izethulo zethu zangaphakathi (izethulo) zisuka eqinisweni langaphandle (ukuthi imephu ihlala isekelwe endaweni). Ephikisa lokhu okushiwo, uJames uthi: “Ngisho nokubuka nje amehlo nje kuyobonisa noma ubani amanga alo mbono.” (Umqulu 2, ikhasi 46)

Uchaza lokho okucatshangwayo: “Ngokuyinhloko ukucabanga kwethu kwakhiwe ukulandelana kwezithombe, lapho ezinye zazo zibangela ezinye. Kuwuhlobo lokuphupha emini ngokuzenzakalelayo, futhi kubonakala kungenzeka ukuthi izilwane eziphakeme (abantu) kufanele zibe sengozini yazo. Lolu hlobo lokucabanga luholela eziphethweni ezinengqondo: kokubili okusebenzayo kanye nethiyori ... Umphumela walokhu kungaba izinkumbulo zethu esingalindelekile zemisebenzi yangempela (ukubhala incwadi eya kumngane wangaphandle, ukubhala phansi amagama noma ukufunda isifundo sesiLatini). (Umqulu 2, ikhasi 325)

Njengoba besho ku-NLP, uJames ubheka ngaphakathi kuye futhi «abone» umcabango (ihange elibukwayo), abese «ecubungula ngokucophelela» futhi «akhulume» ngendlela yombono, umbiko, noma inference (imisebenzi ebonakalayo neyokuzwayo-digital. ). Ngokusekelwe kulokhu, unquma (ukuhlolwa kwe-audio-digital) ukuthi awuvumele yini umcabango othi "uhambe ungabonakali" noma yikuphi "imizwa" okumele ithathelwe kuyo (okuphuma kwe-kinesthetic). Kusetshenziswe isu elilandelayo: Vi -> Vi -> Ad -> Ad/Ad -> K. James ubuye achaze isipiliyoni sakhe sangaphakathi sokuqonda, okuhlanganisa lokho thina ku-NLP esikubiza ngokuthi ama-visual/kinesthetic synesthesias, futhi uphawula ngokuqondile ukuthi okukhiphayo Iningi lamasu akhe yi-kinesthetic «ikhanda lekhanda noma umoya ojulile». Uma kuqhathaniswa nesistimu yokuzwa, amasistimu amelelayo afana nethoni, i-olfactory, ne-gustatory akuzona izici ezibalulekile ekuhlolweni kokuphuma.

“Izithombe zami ezibonakalayo azicacile, zimnyama, ziyashesha futhi zicindezelwe. Kungaba cishe kungenzeki ukubona lutho kuzo, kodwa nokho ngihlukanisa ngokuphelele enye kwenye. Izithombe zami zokuzwa zingamakhophi awoqobo anganele neze. Anginazo izithombe zokunambitha noma zephunga. Izithombe ezithintekayo zihlukile, kodwa azihlangani kancane nezinto eziningi zemicabango yami. Imicabango yami nayo ayivezwanga yonke ngamagama, njengoba nginephethini engacacile yobudlelwano enqubweni yokucabanga, mhlawumbe ehambisana nokunqekuzisa ikhanda noma ukuphefumula okujulile njengegama elithile. Ngokuvamile, ngiba nezithombe ezingaqondakali noma imizwa yokunyakaza ngaphakathi kwekhanda lami elibheke ezindaweni ezihlukahlukene emkhathini, okuhambisana nokuthi ngicabanga ngento engicabanga ukuthi ingamanga, noma ngento evele ibe amanga kimi ngokushesha. Ngasikhathi sinye aphelezelwa ukuhosha komoya ngomlomo nasemakhaleni, okungeyona neze ingxenye eqaphile yenqubo yami yokucabanga. (Umqulu 2, ikhasi 65)

Impumelelo evelele kaJakobe endleleni yakhe ye-Introspection (kuhlanganise nokutholakala kolwazi oluchazwe ngenhla mayelana nezinqubo zakhe siqu) iphakamisa ukubaluleka kokusebenzisa isu elichazwe ngenhla. Mhlawumbe manje ufuna ukuzama. Vele uzibheke uze ubone isithombe okufanele usibhekisise kahle, bese umcela ukuthi azichaze, ahlole i-logic yempendulo, okuholela ekuphenduleni ngokomzimba kanye nomuzwa wangaphakathi oqinisekisa ukuthi inqubo isiqediwe.

Ukuzazi: Ukuphumelela kukaJames okungaziwa

Njengoba kunikezwe lokho uJames akwenzile nge-Introspection, esebenzisa ukuqonda kwezinhlelo zokumelela, ukubambelela, nokulutha, kuyacaca ukuthi kukhona ezinye izinhlamvu ezibalulekile ezitholakala emsebenzini wakhe ezingahluma njengezandiso zendlela yokusebenza ye-NLP namamodeli wamanje. Enye indawo engangithakazelisa ngokukhethekile kimi (eyayiyinhloko kuJames futhi) ukuqonda kwakhe "uqobo" nesimo sakhe sengqondo ngokuphila ngokujwayelekile (Umqulu 1, amakhasi 291-401). UJames wayenendlela ehluke ngokuphelele yokuqonda "uqobo". Wabonisa isibonelo esihle sombono okhohlisayo nongenangqondo wokuba khona kwakhe.

“Ukuzazi kuhlanganisa uhide lwemicabango, ingxenye ngayinye ka-“Mina” enga: 1) ukukhumbula lezo ezazikhona ngaphambili futhi zazi ezazikwazi; 2) gcizelela futhi unakekele, okokuqala, mayelana nabanye babo, njengokuthi «mina», futhi uvumelanise okunye kubo. Umnyombo walokhu «Mina» uhlale ukhona emzimbeni, umuzwa wokuba khona ngesikhathi esithile ngesikhathi. Kungakhathaliseki ukuthi yini ekhunjulwayo, imizwa yesikhathi esidlule ifana nemizwa yamanje, kuyilapho kucatshangwa ukuthi "I" iye yahlala ifana. Lokhu «Mina» iqoqo empirical imibono etholwe ngesisekelo isipiliyoni real. Kuyinto «Mina» eyazi ukuthi ngeke ibe miningi, futhi futhi ayidingi ukucatshangelwa ngezinjongo ze-psychology i-metaphysical entity engaguquki njengoMphefumulo, noma isimiso njenge-Ego ehlanzekile ebhekwa "ngaphandle kwesikhathi". Lona Umcabango, ngesikhathi ngasinye esilandelayo uhlukile kunalowo owawukuwo odlule, kodwa, nokho, unqunywe kusengaphambili ngalesi sikhathi futhi uphethe ngesikhathi esifanayo yonke into leyo mzuzu eyayibiza ngokuthi iyodwa ... Uma umcabango ongenayo uqinisekiswa ngokuphelele ubukhona bawo bangempela (okungekho sikole esikhona ebesikungabaza kuze kube manje), khona-ke lo mcabango ngokwawo uzoba umcabango, futhi asikho isidingo sokuba isayikholoji ibhekane nalokhu. (Izinhlobonhlobo Zesipiliyoni Sezenkolo, ikhasi 388).

Kimina, lokhu ukuphawula okumangalisayo ngokubaluleka kwakho. Lokhu kuphawula kungenye yalezo zimpumelelo ezinkulu zikaJames ezibuye zanganakwa ngesizotha izazi zokusebenza kwengqondo. Ngokuya nge-NLP, uJames uchaza ukuthi ukuqwashisa "ngokwami" kuwukuqokwa kuphela. Ukuqokwa kwenqubo «yobunikazi», noma, njengoba uJames ephakamisa, inqubo «yokwabiwa». U-"I" onjalo limane liyigama lohlobo lomcabango lapho okwedlule kwamukelwe noma kwabiwe khona. Lokhu kusho ukuthi akekho «umcabango» ohlukene nokugeleza kwemicabango. Ubukhona bebhizinisi elinjalo buwumgunyathi nje. Kunenqubo yokucabanga kuphela, ngokwayo ephethe isipiliyoni sangaphambilini, imigomo nezenzo. Ukufunda nje lo mqondo kuyinto eyodwa; kodwa ukuzama isikhashana ukuhlala naye kuyinto engavamile! UJakobe uyagcizelela, «Imenyu ene-zest eyodwa yangempela esikhundleni segama elithi 'i-raisin', eneqanda elilodwa langempela esikhundleni segama elithi 'iqanda' ingase ingabi ukudla okwanele, kodwa okungenani kuyoba isiqalo seqiniso. (Izinhlobonhlobo Zesipiliyoni Sezenkolo, ikhasi 388)

Inkolo njengeqiniso ngaphandle kwayo

Ezimfundisweni eziningi ezingokomoya zomhlaba, ukuphila eqinisweni elinjalo, ukuzuza umuzwa wokungahlukani komuntu nabanye, kubhekwa njengomgomo oyinhloko wokuphila. Umfundisi weZen Buddhist wababaza lapho efika e-nirvana, "Lapho ngizwa insimbi ikhala ethempelini, ngokuzumayo kwakungekho nsimbi, kungekho mina, kuphela." U-Wei Wu Wei uqala i-Ask the Awakened One (umbhalo weZen) ngenkondlo elandelayo:

Kungani ungajabule? Ngoba amaphesenti angu-99,9 ayo yonke into oyicabangayo Futhi konke okwenzayo kungenxa yakho Futhi akekho omunye.

Ulwazi lungena ku-neurology yethu ngezinzwa ezinhlanu ezivela emhlabeni ongaphandle, kusukela kwezinye izindawo ze-neurology yethu, kanye nanjengokuxhumana okuhlukahlukene okungeyona izinzwa okugijima ezimpilweni zethu. Kunomshini olula kakhulu okuthi ngawo, ngezikhathi ezithile, ukucabanga kwethu kuhlukanise lolu lwazi lube izingxenye ezimbili. Ngibona umnyango futhi ngicabanga ukuthi "hhayi-mina". Ngibona isandla sami futhi ngicabanga ukuthi «mina» (Ngiphethe" isandla noma «ngisibona njengesami). Noma: Ngibona engqondweni yami ukulangazelela ushokoledi, futhi ngicabanga ukuthi "hhayi-mina". Ngicabanga ukuthi ngikwazi ukufunda lesi sihloko futhi ngisiqonde, futhi ngicabanga ukuthi "Mina" (ngiphinde "ngiphethe" noma "ngiyaqaphela" njengeyami). Ngokumangalisayo, zonke lezi zingxenye zolwazi zisemqondweni owodwa! Umqondo wokuzicabangela wena siqu nokungayena uwukuhlukanisa okungenangqondo owusizo ngendlela engokomfanekiso. Isigaba esifakwe ngaphakathi futhi manje sicabanga ukuthi silawula i-neurology.

Bekungaba njani ukuphila ngaphandle kokwehlukana okunjalo? Ngaphandle komqondo wokuqashelwa nokungabonwa, lonke ulwazi ku-neurology yami lungafana nendawo eyodwa yokuhlangenwe nakho. Yilokhu okwenzeka ngempela ngobunye ubusuku obuhle lapho umangazwe ubuhle bokushona kwelanga, lapho usuzinikele ngokuphelele ekulaleleni ikhonsathi ejabulisayo, noma lapho uhileleke ngokuphelele esimweni sothando. Umehluko phakathi komuntu onolwazi nolwazi uyama ezikhathini ezinjalo. Lolu hlobo lokuzizwisa okuhlanganisiwe luyi-"I" enkulu noma yeqiniso lapho kungekho lutho olwabiwe futhi kunganqatshwa lutho. Lokhu kuyinjabulo, uthando lolu, yilokhu bonke abantu abakulwelayo. Lokhu, kusho uJames, kuwumthombo weNkolo, hhayi izinkolelo eziyinkimbinkimbi, eziye zafihla incazelo yegama, njengokuhlasela.

“Ukushiya eceleni ukukhathazeka ngokweqile ngokholo nokuzibekela umkhawulo kulokho okujwayelekile kanye nesici, sineqiniso lokuthi umuntu ophile saka uyaqhubeka ephila nobumina obukhudlwana. Ngalokhu kufika okuhlangenwe nakho okusindisa umphefumulo kanye nengqikithi enhle yokuhlangenwe nakho kwezenkolo, engicabanga ukuthi kungokoqobo futhi kuyiqiniso ngempela njengoba kuqhubeka.” (Izinhlobonhlobo Zesipiliyoni Sezenkolo, ikhasi 398).

UJames uphikisa ngokuthi ukubaluleka kwenkolo akukho ezimfundisweni zayo noma emicabangweni ethile engaqondakali ye-«theory yenkolo noma isayensi», kodwa ekusebenziseni kwayo. Ucaphuna isihloko sikaProfessor Leiba esithi “The Essence of Religious Consciousness” (kuMonist xi 536, July 1901): “UNkulunkulu akaziwa, akaqondwa, uyasetshenziswa — ngezinye izikhathi njengomondli, ngezinye izikhathi njengokwesekwa kokuziphatha, ngezinye izikhathi njengomkhaya. umngane, ngezinye izikhathi njengento yothando. Uma kubonakala kuwusizo, ingqondo yenkolo ayibuzi lutho. Ingabe uNkulunkulu ukhona ngempela? Ikhona kanjani? Ungubani? - imibuzo eminingi engabalulekile. Hhayi uNkulunkulu, kodwa ukuphila, okukhulu kunokuphila, okukhulu, okucebile, ukuphila okwanelisa ngokwengeziwe—okungukuthi, ekugcineni, umgomo wenkolo. Uthando lokuphila kunoma yiliphi izinga lentuthuko luwumsuka wenkolo.” (Izinhlobonhlobo Zesipiliyoni Sezenkolo, ikhasi 392)

Eminye imibono; iqiniso elilodwa

Ezigabeni ezedlule, ngidonse ukunaka ekubuyekezweni kwethiyori yokungabi khona komuntu ezindaweni eziningana. Isibonelo, i-physics yesimanje iqhubekela phambili ngokufinyelela eziphethweni ezifanayo. U-Albert Einstein wathi: “Umuntu uyingxenye yawo wonke, esiyibiza ngokuthi “umkhathi”, ingxenye elinganiselwe ngesikhathi nendawo. Uzwa imicabango nemizwa yakhe njengento ehlukile kwezinye, uhlobo lokubonwa ngamehlo engqondo yakhe. Lo mbono ufana nejele, osibekela imingcele ezinqumweni zethu zomuntu siqu nasekuthandeni abantu abambalwa esisondelene nabo. Umsebenzi wethu kufanele kube ukuzikhulula kuleli jele ngokwandisa imingcele yozwelo lwethu ukuze sihlanganise zonke izinto eziphilayo nayo yonke imvelo kubo bonke ubuhle bayo.” (Dossey, 1989, p. 149)

Emkhakheni we-NLP, uConnirae noTamara Andreas nabo bakubeka ngokucacile lokhu encwadini yabo ethi Deep Transformation: “Ukwahlulela kuhilela ukuhlukana phakathi kwejaji nalokho okwahlulelwayo. Uma, ngomqondo othile ojulile, womoya, ngiyingxenye eyodwa yento ethile, kusho ukuthi akunangqondo ukwehlulela. Uma ngizizwa ngimunye nawo wonke umuntu, kuwukuzizwisa okubanzi kakhulu kunalokho engangikucabanga ngami - bese ngiveza ngezenzo zami ukuqaphela okubanzi. Ngezinga elithile nginqotshwa yilokho okungaphakathi kimi, kukho konke, kulokho, ngomqondo ogcwele kakhulu wegama, engiyimi. (ikhasi 227)

Uthisha wezenkolo u-Jiddu Krishnamurti uthe: “Sidweba indingilizi esisizungezile: indingilizi esingizungezile nesiyingi esikuzungezile … Izingqondo zethu zichazwa ngezindlela ezilula: ulwazi lwami empilweni, ulwazi lwami, umndeni wami, izwe lami, engikuthandayo nengingakwenzi’ t thanda-ke engingakuthandi, ngizonda, enginomona ngakho, engizisola ngakho, ukwesaba lokhu kanye nokwesaba lokho. Yilokhu umbuthano oyikho, udonga engihlala ngemuva kwalo ... Futhi manje sengingakwazi ukuguqula ifomula, okungukuthi "Mina" nazo zonke izinkumbulo zami, okuyisikhungo okwakhiwa ngaso izindonga - lokhu "mina", lokhu isiphetho esihlukene ngomsebenzi waso wokuzicabangela wena? Ungaqedi njengomphumela wochungechunge lwezenzo, kodwa kuphela ngemva kokukodwa, kodwa okokugcina? ( The Flight of the Eagle, p. 94) Futhi ngokuphathelene nalezi zincazelo, umbono kaWilliam James wawungokwesiprofetho.

Isipho sikaWilliam James NLP

Noma yiliphi igatsha elisha lolwazi elichumayo lifana nesihlahla esimagatsha awo akhula nhlangothi zonke. Lapho elinye igatsha lifinyelela umkhawulo wokukhula (ngokwesibonelo, lapho kunodonga endleleni yaso), isihlahla singadlulisela izinsiza ezidingekayo ekukhuleni emagatsheni asekhule ngaphambili futhi sithole amandla ayengakaze atholakale emagatsheni amadala. Ngokulandelayo, lapho udonga lubhidlika, isihlahla singaphinde sivule igatsha ebesivinjelwe ekuhambeni kwalo futhi siqhubeke nokukhula. Manje, ngemva kweminyaka eyikhulu, singabheka emuva kuWilliam James futhi sithole amathuba amaningi afanayo athembisayo.

Ku-NLP, sesivele sihlole ukusetshenziswa okuningi okungenzeka kwezinhlelo zokumela ezihamba phambili, ama-submodalities, i-anchoring, kanye ne-hypnosis. UJames uthole indlela ye-Introspection yokuthola nokuhlola lawa maphethini. Kuhilela ukubheka izithombe zangaphakathi nokucabangisisa ngalokho umuntu akubonayo lapho ukuze athole okusebenzayo ngempela. Futhi mhlawumbe okuxaka kakhulu kukho konke akutholile ukuthi asibona ngempela esicabanga ukuthi siyikho. Esebenzisa isu elifanayo lokuzihlola, u-Krishnamurti uthi, “Kulowo nalowo kithi kukhona umhlaba wonke, futhi uma wazi ukuthi ubukeka kanjani futhi ufunde, khona-ke kukhona umnyango, futhi esandleni sakho kukhona ukhiye. Akekho eMhlabeni ongakunika lo mnyango noma lo khiye ukuze uwuvule, ngaphandle kwakho.” (“You Are the World,” p. 158)