In this chapter, we present you two new concepts: "Personal Social Code" and "Social Panorama". Let's start with the first idea: we call the personal social code through submodalities, with which a person carries out the classification and distribution of people in accordance with the hierarchy. For example, someone puts important people from above, unimportant people - from below, people who can be trusted - to the right, people who can not be trusted - on the left, people who love - close, people who do not love - far away. Personal social human code is those bricks from which a social panorama is built.

We call a social panorama of a person the whole set of its inner representation of the surrounding individuals and groups of people. Due to the consistent use of a personal social code around a person, a certain imaginary landscape arises, which includes individuals and groups of people. In the background of this landscape there is a society or all of humanity. This social panorama is a model of a human world. Relying on the concept of "Social Panorama", the NL programmer has the ability to more efficiently work with social systems.

PRACTICE

I (Lucas Derks) helped Johan to develop what he calls "the main trust." Johan believes that this quality is primarily necessary for him in relations with "dominant women." Until now, women have a pretty persistently dominated him in his life. Through the use of several techniques, Johan discovered a number of excellent resources and understood what was significantly approached by his goal. However, how exactly does he need to change his behavior against "dominant women"?

To help him in this case can change his social panorama. It turned out that the "dominant women" are encoded by Johan on the right in front. However, critical submodality was not only in this direction, the dominant women were also near. When Johan was installed, he found that the offset to the left and removal would provide him with a large "space". The space that will be quite good for the placement of "main trust" in it. This work on change is greatly facilitated by the fact that Johan moved the submodality several times from the position of "right-nearby" to the "left-far" position. After that, on the basis of "adjustment to the future" and testing of ecology, I managed to determine which results it led that it gave Khan. It turned out that this time Johan reached his goal.

^ Compliance and Social Codes: Training Classes

In our society, people speaking of social relations, widely use such concepts as highly low, left, right, close and far away. The question arises whether these concepts are "acting metaphors" (see chapter 21, "metaphors") or "predicates" (see chapter 6, "Rapport"), or those and other at the same time? In other words, is such a word only "way to speak" or reproduces submodalities used?

In two training sessions, we investigated compliance in social codes: Does the many people alone and the same coding are suitable through modalities for the same types of social relations? Conducted classes have shown that this issue is subject to a study, although the exact methodology has not yet been defined. We found out that there are great compliance between the coding used by submodalities; In particular, when it comes to people in relation to which there is a certain emotional relationship, for example, love, hatred, respect or sympathy.

In 1993, we conducted the first training session dedicated to the correspondences and differences in social codes. The work was carried out with 24 listeners of NLP courses, which were not familiar with the concept of "social codes". All participants in the group were asked to designate places for four certain types of people, placing them in the surrounding space. The resulting picture was offered to reproduce with the help of special schemes. This scheme was an image, the central place in which occupied the concept of "I myself", and areas with certain types of people were to be located around. In this image, the circle indicated the "horizon". Types of people who performed for the upper limits of the horizon were to be placed outside the circle, the rest inside the circle. Three of the 24 participants in the experiment, according to them, could not clearly show the desired picture on a two-dimensional plane; 21 participant coped with the task.

However, everyone has difficulty with a clear definition of the concepts of "highly low" and "close-far" in relation to their image. The participants were asked the following question: Where - on the left / right, behind / in front, above / lower, far / closely - did you put unpleasant people, pleasant people, strong people and weak people? To show these places in the diagram, they were offered to use the letters N, A, S and Z.

This task was given orally, and the participants had enough time to think. If the participants in the experiment asked us to explain in more detail that, for example, we mean by the word "strong", we did not "have answered them. We wanted to give them the opportunity to determine their meaning of word data. The results of the experiment revealed the following pattern (scheme).

And the participants of the experiment placed unpleasant people in front, and 10 other participants - from behind. An unpleasant people placed from behind were placed lower than those who were placed in front. Only 2 participants from 11 were located below the horizon line of pleasant people, all participants in the experiment placed in front, while the right of pleasant people were placed twice as much as the left. In addition, pleasant people were located rather lower than above. The weak people of 19 participants from 21 placed below the horizon line. At the same time, 16 of these 21 placed weak people on the left behind (low). Unlike them, 11 out of 21 placed strong people in the middle-high-front.

In the same year we repeated this training with a group of 51 listeners of NLP courses, which also did not have the idea of \u200b\u200bthis procedure and the concepts used. The results of this experiment almost completely coincided with the results of the first training session. Due to the obvious influence on the results of this experiment, the talent for drawing and the idea of \u200b\u200bspace we were limited to the following conclusions:

Task Place the types of people in space intuitively understand about 90% of people. Along with the fact that we received information about the social panorama, we also received an idea of \u200b\u200bcommon trends in the spatial coding of the social world.

The presence of compliance between individuals was proved, but significant differences were identified. A social panorama can be a very suitable concept if you consider it as a personal line of life in NLP, that is, as a matter of one kind of reproduction, which is characteristic of each individual. Along with the influences of the cultural level, leading to the correspondences, there are also pragmatic influences. For example: Dangerous people we strive to always keep in sight; Place them for themselves very risky. Therefore, strong, unpleasant people we often meet somewhat closer to the middle of the front. Pleasant people we prefer to see closer to ourselves, preferably, next to them. That is how we are most often placing pleasant people. There is no doubt that the social code of a person relies on many of its often very implicit social beliefs. At the end of this chapter, we will talk about some opportunities to apply the social panorama.

^ We and they: mechanisms "in a group / outside group"

As already mentioned in chapter 18 ("Classification and Hierarchy"), our processing process is more determined by the basic cognitive functions of the "distribution" and "division in accordance with the hierarchy". A similar distribution by categories and a unit in accordance with the hierarchy acts in the division of the concepts "We" and "they": a phenomenon that social psychologists call "mechanisms in a group / outside of the group". This form of thinking is inherent in a person as a social animal. The intercellaneous card of reality needs a clear distinction, however, the price of this distinction is often too high. The mental mechanisms of the concept "belong to" to one group and do not belong to another group, no doubt, are the driving force of many bloodshed and other sad phenomena. We, NL Programmers, do not require too much imagination and idealism to ask themselves the question: is it possible to simulate the ability to peacefully joint existence? The balanced appeal with the concepts of "they" and "we" is undoubtedly one of the conditions necessary for this. The daily name of this ability is "depolarization". How does it manifest?

The subjective reality of polarization is accompanied by codings by means of submodalities in which the "Other" group differs significantly from the "own" group. How red is different from blue, and the left side of the right. It seems that the direction and distance (location) of submodalities when encoding the differences between "We" and "They" are often critical.

If we want to know what place a certain group of people occupies in someone's social panorama, we can ask about this as follows: "When you think about this group X, in what place do you see her at the same time? In what direction and at what distance? " Another possible wording is: "When you think about this group X, with which point or what direction does it associate with you, in your feelings, to the greatest extent?".

The direction and location is not limited to an exceptionally visual modality. Audial aspects can also be very important: "Do you hear any voices when you think about the X group? How do they hear? They sound inside you or coming outside? " Questions of this type are relatively new. We can recognize the social panorama in the theory of Social fields of Kurt Levin, as well as in the principles of sociometry and sociography (sociogram). At the same time, visual submodalities are dominant. William James in his book options for religious experience (De Varianten Van Religieuze Ervaring) in 1902 mentioned the "sense of presence". We can feel someone next to them, even if this person is not next to us. The next step in the study of the social panorama affects the kinesthetic aspect: "Where do you feel a group x?"

In the event that people, reflect on the possible location of groups, arise problems, we can help them, asking them at the beginning of the location of their closest relatives. It is often quite easy to determine these places. "My father is behind me ...". It is necessary to try to avoid doubts about such information. When people think too much over something, sometimes they cannot give objective information about this. It is possible to help them as follows: "Do what tells you your intuition" or "imagine what you know." In people who have experience in finding personal lines of life, as a rule, there are no difficulty with a social panorama, although the latter is more "blurry."

Let us give an example. The enterprise on which Meril works was united with another enterprise. However, Merl does not make it nicknamed. Merul, always said "they" when it was about workers from another enterprise, and "we" when it was about the workers of her former enterprise. This distinction between "they" and "we" acts on Merrel very unfavorable. It becomes clear that until Merrel is so "strongly" to feel this distinction, it will not be able to work normally along with "them."

Communication in the group / outside the group Urll is clear. Of course, she sees much more differences between people: rich-poor, men men, and above all: people with children and people without children. But these differences are not related to this case, since "them" also have small children, but it cannot help Mell, who shows great enthusiasm on the availability of children.

Critical submodalities, through which Merrel is encoded by the difference between "they" and "we", are the color and location. "They" blue and very far. In addition, "they" are often located on the left and have a small size: what will happen to mell in the event that it color "them" in a warmer color and slightly bringing? At the same time, she appears "unusual sensation." "Now I no longer know who" we are! " - she screams in surprise. "How can we control everything if they approached so much?".

As in the case of other submodalities, environmental difficulties, as a rule, occur immediately after changing critical submodalities. The NL programmer asks: "How can you take care not to experience difficulties due to the fact that you no longer know who" we "? Perhaps now we are "they and we"; Perhaps this? " And: "What negative consequences may be related to the fact that you can no longer control everything?" After some searches, it turns out that, in this case, a large space appeared, so the boundaries between "they" and "we" became more blurred. In terms of internal sensations, many changes have also happened. However, it is even more interesting that the feeling of "solidarity with all people" clearly manifested. Now Merrel sees how long it was, and she is very glad that it is no longer.

Mechanisms "in a group / outside group" are caused by many problems arising between people. The negative image of the "outside the group" causes and support members of their group: they teach "contrary" to the opposite side and reward each other for it.

Racism is a combination of classification and divisions in accordance with the ethnicity-based hierarchy: they are different and they are worse, we are different and we are better. To be a racist, a person must perceive the country's population or part of the globe as a certain category. It is possible to achieve this only if use when forming a concept relative to this group of people omitting, generalization and distortion. In addition, the hierarchical aspect is "worse" - prepares the soil for ethniciently directed behavior. Share means creating conditions for the unit in accordance with the hierarchy.

The treatment of prejudices and prejudices is a consequence of "coding by submodalities" (see chapter 15, "submodality"). When encoding through submodalities, we are talking about the allocation of certain submodalities in order to be able to better recognize the concept (stereotyping, as in the case of cartoons). The personal line of life is the most expressive example of coding through submodalities within the NLP (see chapter 15, "submodality"). Thus, people can distinguish each other past, present and future. However, we meet with coding everywhere. Coding by submodalities are the transformation of reality in certain submodalities in order to be able to better recognize the corresponding concepts. Racist should be able to distinguish aborigines from Europeans and probably should mentally represent them even more black than they are actually; However, along with the transformation of external signs of a member "outside the group", other ways of recognition are often used. Perhaps, in the social panorama of racist, Aboriginal is reproduced as something more vague.

The NL Programmer, who is interested in issues of ethnocentrism, makes sense to engage in modeling the use of prejudice and prejudice. The main question is: how does a person "creates" a certain prejudice? Social panorama is a tool with which modeling can be implemented. An even more interesting project modeling is undoubtedly the following: Is there such a person who managed to get rid of very negative prejudice? How did he do it? And what was required by him in order to get rid of an ethnic point of view and learn to consider the suffering of the group, which at first was subjected to discrimination, as equivalent? How did this person treat the changes that occurred at the same time in his own social personality and to a negative reaction from the members of his former group, with which such changes did not occur with? Are there any examples on this? Are there any South Africans who managed to abandon the apartheid system? Are there any former Nazis who abandoned anti-Semitism? What exactly is subjective in them changed? Have they managed to change tension, suspicion and uneven adoption, trust and equivalence?

^ Positive discrimination

Let's first consider an example of positive discrimination: a more positive assessment of another group than its own group.

Tanya, a specialist in developing countries, which often happens in Africa, placed Africans in their social panorama from above, close and left of Europeans, she put on the right, just below and on. Despite the fact that this is due to her too positive attitude towards Africans, has its negative side: it can not be angry with Africans even if there is every reason. When you try to influence the status of a direct change in submodalities, the following situation arose: Africans were moved to the right side and placed either over the Europeans or for them. However, this did not give the desired result. Please move the Africans and Europeans first at first unpromising, as it could be related to environmental obstacles; However, it was this that turned out to be a rapid solution to the problem. After the "adjustment to the future" Tanya decided that she was now quite capable of angry at an African. When a few months later she came to Africa again, she became angry and thus earned respect for their African colleague.

^ Is it possible to push the technician to change such a phenomenon like racism?

Weaving values, beliefs, social personality and spiritual and religious experiences, which largely determines ethnic behavior, makes iteping the feasibility of using the technician change; Racism seems so deeply rooted phenomenon ... But is it really? Do we, hji programmers, have not come across faced with such situations when our optimism regarding the possibility of change was completely rewarded? Modeling people who managed to independently defeat the demonstrations of the dependence of the experience, split the personality and loss, helps us develop methods for helping those people who are not able to independently cope with such problems. Similarly, we can simulate those people who managed to independently get rid of their ethnic convictions. So, Bill says: "I stood in the Amsterdam metro next to four Africans. They stood with all their belongings and have fun each other: laughed, joked, tried to explain to each other in a bad Dutch. Suddenly I felt how my internal resistance began to melt. Warm stream passed through my chest ... I sympathized with a sense of involvement with all people. I no longer had fear. And later, during the vacation in Oslo, two black girls entered the bus. They were from the Netherlands and at a pure chance sat next to me. And it was suddenly very nice to me. "

Many people need to first overcome the fear of those who "outside the group" to subsequently learn to feel friendly feelings. However, how should we be with a decrease in fear and hate Russian? Are you able to show friendly feelings towards them, or is it already in the past? Not since the pores, how did Zhirinovsky appear?

Help people in overcoming fear is the daily practice of tens of thousands of NL programmers. Xenophobia is also a variety of fear, therefore, it can also be overcome.

The change in negative discrimination, racism and ethnocentrism, in our opinion, does not go beyond the range of the existing NLP technology. Of course, in this case, the desire to change should also come from the person himself. However, the chances of it are much smaller. In the case of a person who does not want to get rid of his racist views, there are still much more serious problems. At the same time the ethical question arises: do we have the right to "wash the brains" racistam? Should we not respect their model of the world? NLP is not an ideological, but pragmatic phenomenon. Therefore, this question can not be a definite answer. Each reader must answer him himself.

We focus on those people who themselves want to change their racist, sectant or other discriminatory views. The biggest problem with which we are facing are positive intentions of strong polarization "in a group / outside of 1roups". Firstly, it helps a person in a strong personal awareness: I am a member of the group X and, definitely, I do not belong to the group Y. It seems that the social person is concluded in itself all the groups with whom the person kinestically associates itself in its social panorama. In other words, the group democracy covers the concepts of "I myself" and "I am". Sensual concern with the group is not the same as belonging to her; In the latter case, other members of the group are "around you".

Secondly, we are confronted with positive intentions at the spiritual level: "God called us to the Holy War against the Y group; They are sinners, we are chosen. " Positive intentions on the logical level "personality" and "spirituality" need very strong alternatives. Consequently, if you are so the way your "hatred for Frica", it is so important for your personal feeling and closely related to your spiritual experience, it will be difficult for you to see in the Germans to yourself. (Michael Masuchs "Waar Komt Toch Die Nederlandse Moffenhaat Vandaan?" ("Where does the hatred of the Dutch for Frangish begins?" Vreemde Ogen, Masuch 1993).

However, as soon as strong motivation occurs, you can start working with pattern patterns. At the same time, a certain pattern is revealed each time: people who loudly proclaim X often do it not in order to shout their faith in non-x. In other words, even a fanatical racist often has a part that believes in the opposite. Thus, there are a large number of racists who seek to displace the faith in the fact that the group exposed to discrimination has exceeding qualities.

In the practice of NLP, we regularly encounter those people who want to change their attitude to certain groups. It may be pedophiles who want to change their sexual orientation, getting rid of attraction to children. This may be a psychologist who experienced hatred in relation to psychiatrians with whom he has to work together. Or the associate professor who despises paintings by artists, but forced to talk about them on their classes.

If we are looking for comparable processes within NLP, we can detect them in the process of working with parts. Isn't it so that some parts hate each other, but after carefully conducted processes (see chapter 16, "Parts") begin to experience sympathy for each other?

Despite the fact that at first glance it seems that there is a great difference between work with internal parts and external groups, in reality it is not. After all, social classes, groups of the population, race or childbirth are similar to parts in the individual.

The strongest changes in which hatred is replaced by neutral feelings, we see when working with victims of sexual and other violence. At the same time, missing resources are added to their aggressive parts. As a rule, it leads to a significant change in mental state: from hate to sympathy. Such techniques also apply to those clients who have passed concentration camps. When working with a social panorama, we proceed from the fact that the Group in the subjective perception of the individual is nothing more than part. A person thinks about the group just as he thinks about another person. And the fact that sometimes this group is a generalized enemy or aggressor, does not play NLP any role. After all, the client can imagine visually, hear and feel the group as well as an individual. Annek Meyer "Model In-Outside" has a practical application to the idea that what you don't like most of all in others, coincides with the part of you yourself (see chapter 16, "Parts").

^ They or we: the conclusion of the inner world

In the social panoramic of a person, we find the concept of "in the group" and "outside the group". These formulations, as a rule, coincide directly with the place that this person takes on these groups. "In the group" is around this person: it is within the limits of this concept. "Outside the group" is outside. When a person leaves a group, he, as a rule, changes its position, going beyond the concept of "in the group".

Kinesthetic involvement in its own group can vary significantly. Group "clutch" manifests itself in a social panorama due to the "closetness of the components" and is felt by means of a strong "feeling we".

The problems associated with the relationship "in group / outside the group" arise everywhere. Their range is very large: from transsexuality to drug use.

A social panorama is a working surface on which intervention can be interfered with the relationship "in a group / outside the group".

Take, for example, the American general, who in nineties, has to negotiate with the military from the former Soviet Union regarding the destruction of nuclear weapons. During the "Cold War", a part was formed in it, which reproduces the concept of "Soviet". This part hates him and does not trust him.

He can visually imagine this part. At the same time, he sees a huge number of Soviet soldiers in a green uniform, which are some thick gray people: Soviet generals. He sees them away and on the left, just above the eye level. They march towards it, but do not approach.

If this American general wants to change his feelings, he needs to change this image. To do this, we need to combine two techniques: work with submodalities and and work with parts. At the same time, it is primarily a change in submodalities, through which the Soviet Union is encoded. In order for this change to be carried out, it is necessary to work with two different parts:

(a) the generalized concept of "outside the group" (Soviet Union);

(b) the hated part, which "creates", believes or supports ethnic centers.

^ Overcoming hatred

Indication: The presence of blocking ethnocentric feelings. The client has a small part that wants to change these feeling. When working with a part that affects the resistance to a strongly blocking feeling of hatred, we can use the same techniques that we use when working with a single generalized face that the feeling of hatred is directed. The following stages of this work can be distinguished:

1. Customer support with "silent effects"

Ask the client to create a visual-kinesthetic dissociation of his feeling of hatred. "Imagine what your other is associated with you, use any handy tools until you see that the image turned out to be completed."

You can ask the client to imagine a film, for example, with the name "The US Revenge". This will help the client better reproduce the image.

Let the client continue to work until he is annoyed, or until he announces the appearance of "compassion" to the opposite side.

^ 2. Search for the positive intention of own part X, experiencing a sense of hate

At the same time, we are talking about the positive intention of the part that contributes to such perception of the hated "outside the group". "What is the positive intention of the part that contributes to what you see the Soviet Union thus?" (Consequently, in this case, it is not about the positive intention of the Soviet Union). The positive intention of the part that reproduces the hatred "outside the group" is thus often very clear: "I have to represent Soviet in such a way as to be able to deal with them if they come. To be able to protect your country. Since this is my duty. For the safety of my family and loved ones. "

In this case, we also encounter personal and spiritual motives.

For example: "Hatering Germans, I feel like a Dutchman." Or: "Hateing Catholics, I feel closer to God."

^ 3. The idea of \u200b\u200bthe positive intention of the generalized part "outside the group" y, on which the sense of hatred is sent

Now we can ask the client to fantasize the possible good intentions of the "outside the group", on which his sense of hatred is directed: "What are the good, Soviet, actually seek to achieve?" The answer may look as follows: "Yes, they are trying to improve the world, honestly divide the wealth and ...".

^ 4. Creating a client's attention to environmental relations with "outside the group"

This stage is a definition of the goal. Usually this stage is preceded by everyone else, but it is easier to implement it in this phase, since it does not have to deal with greater resistance. "What do you want to feel in relation to this group? What will help you go to meet her? " The American general, for example, is responsible: "I want to see my colleagues in them, but not friends; Just a business relationship, like with your broker ... "to help with this can identify possible obstacles to the appearance of such a presentation. Eliminate these obstacles by establishing communication with parts (see chapter 16, "Parts").

^ 5. Search for missing resources for part x and part

What is needed by the hated part x in order to get new sensations? We draw your attention to the fact that the positive intention of the hated part should not be lost at the same time. However, there is an opportunity to adapt this good intention to the current situation. For example: General has no need for accounts to make accounts with the Soviet Union. The Soviet Union no longer threatens his country, his family and relatives. You can thank the hated part for a good job and offer her to try to adapt to the trends of time. Does she want it? Can I count on it? What is needed by this part x in order to be able to do it? Such a necessary property may be "trust". This resource can be found and moved to the hated part x (see chapter 9, "Money Transfer").

In addition, the resources required for the part "outside of the group" can be found "What negative consequences for the Soviet Union may have its desire to improve the world by threat? What is needed in order to achieve this peaceful ways? " Even if this question fails to get a direct response, it helps with the development of a new perspective in relation to the Ya group.

What resources are part of the "outside group"? (What should I learn to the Soviet Union to make business cooperation possible?)

^ 6. Device of submodalities

Often the change in submodalities occurs in itself, and in this case their special "movement" is not required. However, if necessary, a new representation can be obtained, which will be more desirable and environmentally friendly.

^ Special attention to the concepts of "highly low"

Social Panorama provides us with access to mental programs that people, being social animals, have developed to the greatest extent. In his thoughts, people are capable of moving the eyes to manipulate whole nations. One message in the news, and the Israelis again begin fighting. One only remark "Pete is a homosexual", and everything appears in a completely different light. One abandoned phrase "He has a positive response to AIDS", and the attitude towards man changes radically. The news "he inherited eight million, and the image of a person becomes completely different. It is known that the designations of submodalities "highly low" are of particular importance for almost all people. A small shift to the top may have huge consequences. Therefore, we advise you to handle these designations very carefully.

^ Operation with other social emotions

Feeling guilt, jealousy, arrogance, feeling of shame, love, envy and admiration are social emotions. They react with social triggers. However, some triggers are not enough. In order to cause social emotions, the intensification of the submodalities system is needed within the framework of the social panorama of the person. System of submodalities should have encoding specific social emotions. Steve and Connector Andreas in his book Het Hart Van de Geest (spirit essence) perfectly described the emotions of guilt and shame. They found a significant coincidence of the methods that people feel the feeling of guilt and shame.

The structure of guilt is similar to the structure of shame, only in the structure of guilt enters the awareness that the person did wrong. The most important difference between wine and shame is the answer to the question whose norms were violated. Violation of its own norms leads to the emergence of guilt, while violation of the norms of other people entails a feeling of shame. When changing submodalities of both experiences, the client faces the content of disturbed norms. And at the same time he needs to decide with what norms he wants to deal with in his life, but with what no. Part of the work with a sense of guilt and shame affects the question of the new choice of norms.

However, along with hatred, a sense of guilt and shame, a lot of trouble can bring such valuable social emotions as love. For example, unrequited love is able to destroy a person.

^ Destruction of Char.

This pattern (technique) can be used to get rid of limiting social connections. For example, if someone wants to get rid of unrequited love.

^ 1. Install the problematic relationship

Who has more influence on your life, what would you like? We call this person - X.

2. The system, which social symbols are the most important for X

Lay critical submodalities of these designations. If a plurality of kinesthetic components are associated with the presentation, which, as a rule, takes place in the sense of love, the possible intermediate stage in this case can be a visual-kinesthetic dissociation. To do this, ask the client to visually submit yourself to the visual reproduction of important designations. Thus, if an important designation for someone is the concept of "love / not loving", and this concept is reproduced in the image with a distance and location, this person will see himself and another person in the center and glad to each other. Along with the fact that the client is still in a state of visual-kinesthetic dissociation, visually represents a change in submodalities. After this exercise was done five times, an ecology test is due.

^ 3.Realize ecology

What you will lose if you're going to represent x otherwise? Are there any risk to miss the chances? Can you act reasonably?

^ 4. Let the client associate itself with new playback

If there are no more environmental obstacles, ask the client to return to your initial state and implement a new reproduction of X. Is it satisfied with the result?

^ 5. Test ecology and file to the future

Ask the client to be associated with the new X Representation and check whether it will not be a new representation of X to have negative consequences for him. If the client feels good, it can from now on to use this new representation. Under certain circumstances, it may also return to its former representation.

^ Social Designation

People subdivide each other not only in category, but also join each other with different designations. These designations can be encoded by certain submodalities. Take, for example, the designation "rich-poor". When you hear that someone is very rich, you remember. How does this change your idea of \u200b\u200ba person?

^ Experiment: Sudden Wealth

Think about one of your colleague. Imagine that you heard that this colleague was inherited three million. How will this affect your idea of \u200b\u200byour colleague?

If the concept of "rich-poor" is an important designation for you, then this designation you also encode through such clear submodalities as "big-small" or "high-low". A tricky, rich, fabulously rich, extremely rich ... What exactly is the critical submodality of such social symbol?

Problems arise in the event that you give people an incorrect designation, or if the way you do this has a blocking effect. Imagine, for example, that you are a robe before who is rich, and want to learn to behave with this person at ease. Having found a critical submodality by which you encoded the designation "rich-poor", you get the opportunity to change your idea about this person. If you encode a rich more and higher than the poor, you can watch what happens if you place a rich man below and make it an image less.

As with working with other submodalities (personal lines of life; see the list of terms), in this case it is also quite difficult to get a truly true idea regarding submodalities. The first impression is often the most important. Therefore, the skill of the NL Programmer is to formulate questions to achieve a rather "clean" first customer reaction.

The identification of important social designations is carried out by about the same methods as the finding of critical submodalities of the respective groups.

^ Experiment: Social Designations

1. Conduct verification notation

Offer the participant of the experiment, some of the following designations and ask him to lead to each designation of three examples of people to which it may be directly related to:

Love-hatred;

Power-impotence (stronger than you; what is your own position in relation to this designation: how much are you, in your opinion, strong?);

Strong-vulnerable (stronger than you; What is your own position on this account?);

Reliable-dangerous;

Trust-hostile;

Rich1Bed (personal position);

Successful unsuccessful (personal position).

^ 2. Install the remaining notation

Ask the participant of the experiment on other important social syllables and do the same with them. You can use the following wording: "What do you like in people?", "What qualities in people do you consider the most important?", "What people do you envy, what do they have, what do you have?", "What people do you have?", "What people do you have Disgust, because of what qualities does it happen? ".

^ 3. Close the place of the most important social syllable in the social panorama

Compare their location with a location in the social panorama of another person.

^ 4. Scatter important social symbols in hierarchical order

At the same time, the hierarchy of social values \u200b\u200b(or social criteria) will arise.

^ Host over the owner: Social domination subjectivism

In ancient times ... When the saber-toothed tiger is unexpected ... for whom will you beat? For whom will you follow, in a hurricane or for hummikit? Hurra has a lot of power, but hummickit is much more deft. What if now all the tribe in panic will eat, and hurricane will hide in the forest, while hummicks run on the plain?

In the current social life, we are confronted with the same dilemmas: to whom will you make a story? Who will you follow? After all, in life-threatening moments we turn out to be in front of the choice: are you for or against? Who do you vote for? Who will support you at the meeting, and who will not leave you a helping hand?

Social dominance, leadership, power, social prestige are directly related to the cognitive function of "hierarchical thinking." Hierarchy, which reigns in the heads of leaders and those who go beyond them. The consequence of this leader's behavior. The leader can very actively contribute to the fact that his supporter will associate with him very high social symbols. At the same time, the supporter will have to use strong coding by means of submodalities to be absolutely confident that it follows the correct leader. To achieve this, he must allocate the leader a central place in his social panorama and represent it higher, more powerful, stronger than everyone else. People strive to associate with a certain social designation of only one leader, which allows them to make it easier to make a choice. It is difficult to deal with two world champions. Or with two presidents. If there are two equivalent leaders, their supporters will need to make a lot of effort in order to come to the final choice. We can observe the same in sports. From sixteen kkelters, each of which is great, you need to choose who gets the most dominant encoding by means of submodalities. The difference that makes up hundredths of a second, mentally translated into meters. After all, the share of a second is not comparable to the submodalities of the concept of "champion".

It turns out that the concept of "leadership" is associated with the context; Skating champion is not automatically prime minister; Social symbols that people give each other in one situation are not similar to the symbols that they give each other in a different situation. For example, hummickite is the leader at the moment when a social tension explosion is observed in the crowd, which can be caused by treason or theft. And the Hurra is the leader if a threat arises from enemy tribes or wild beasts. Therefore ... Follow him if the saber-toothed tiger attacks! When encoding through submodalities, the context is always important. Therefore, it is necessary to distinguish when it comes to sports, when about politics, when about art, and when something else is about.

In a sociopsychological study of the concept of "leadership", much attention is paid to factors that allows a person to become a leader. Somewhat less attention is paid to the factors who make a person whose supporter (Brown 1988). Despite the fact that some people seem to be "born leaders" - people with the person of the leader - they will be nothing if they have no voluntary supporters. Therefore, it is necessary to look at leadership as a certain interaction in which hierarchical relationships affect both the leaders and their followers. They subdivide each other and themselves with the help of about the same important social symbols. And if this does not happen, conflicts arise: the leader and its supporters begin to accuse each other depending or disobedience, the absence of loyalty or abuse of power.

The hierarchy in the group is influenced by two different forms of interaction:

(a) the interaction between the leader and his supporter;

(b) interaction between supporter and supporter.

It can be said that the meta-message in the interaction of the leader-supporter is the phrase: "I am the owner", and a meta-message in the interaction of a supporter-supporter is the phrase: "He is the owner."

For the development of democratic leadership, the advantage should be accomplished by the interaction between the supporter and the supporter. In this case, supporters will make a joint decision on placing the leader at the very top in their hierarchy.

Social dominance is rooted in certain genetic factors: a herd of beasts can only survive if he has experienced, strong and smart leaders. As studies conducted by Yudeja Burgon have shown, physical appeal has an even stronger social impact than the domination (Burgoon 1991). At attractive people look more and listen to them anymore. The ugly leaders are significantly inferior to their beautiful rivals. From the point of view of biology, you can come to the conclusion that the reproduction is more important than the social order in the herd.

Physical strength is also a factor of leadership. However, growth turns out to be even more important, perhaps because the critical submodality of leadership is very often the concept of "low-high". Of course, this is due to the fact that we, being children, usually in contact with leadership in the person of significantly "higher" adults. John Gunn believes that another way to take a higher place in the hierarchy is aggression. He found that people who resort to aggression as a rule cannot be achieved by control, power and glory to other way powerlessness can lead people to very aggressive behavior (Gum 1991). If you are a little and ugly, you better be a supporter, otherwise you will have to fight and fight.

Along with the appearance of man, another very important factor in leadership is the quality of its central nervous system. This quality we define on mental, motor and verbal speed (DERB EN SINCLAIR 1990). Possessing a very fast brain and the corresponding engine apparatus, we have the opportunity to beat our opponents very quickly. Fast reaction, the ability to speak quickly and make decisions give great advantages. Verbal abilities, voice tone, articulation and language proficiency are also directly related to leadership. In Chapter 21 ("Metaphors") we will talk about their functions in communication with force: Leaders are happy to resort to metaphors.

Along with the fact that leadership largely wins due to the presence of ability to elective attention. This ability to elective attention is given to all of nature to varying degrees. The one who possesses this ability to largely focus all his attention for personal purposes, without distracted by the fact that other people do or say. This is the "Will Power": the ability to stick to its own line.

Possessing these natural qualities, the remaining qualities of a person can develop independently. Morris and Barry investigated a group consisting of 281 student leaders. The beliefs of this group were less irrational than the persuasion of members of the control groups. The ideas of student leaders were strongly aimed at the future. Members of this group have seen the future for the future on average by 4.6 years (Morris et Barry 1992). NL programmers receive such information in the process of therapeutic work with the time lines. The vision of the future can allow a person to become a recognized leader, especially if this vision is accompanied by a great sense of realism and ... suitable appearance.

A study from the point of view of humanistic psychology shows that people who have a distinctive feature, which Abraham Masla calls "self-actualization", do not seek to leadership organizations. maybe , the motivation of some people who seek leadership are their internal conflicts; Maybe leadership is necessary for them to compensate for their sense of inferiority, how often does it seem to us? But be that as it may, if it is necessary for someone, it means that it is part of his mental "software" of the leader. If we intend to simulate leadership, we need to pay your attention to those aspects that can be studied. How does it work out in small, unattractive, slow, not possessing a great power of leader's will? Do they have a vision and realism sufficiently?

EXAMPLE

The occupation begins. Participants sat in a circle, and the associate professor meaning something about ordinary things. At this point, everyone see each other and receive an idea of \u200b\u200beach other, which is based on the recognition of submodalities of personal important social symbols of each participant. According to the studies of a squash, social dominance we are able to notice on the view of a person (Kalma 1991). Such a position in accordance with the hierarchy, based exclusively on non-verbal information, is unlikely to be influenced by what we want to learn about people or what we expect from them. Consequently, if in the process of representation every present will tell about something, it will affect its location on a hierarchical staircase. The findings made in the process of research by Richards and his colleagues emphasize the importance of non-verbal expressions in relation to social dominance. Richard and his colleagues came to the following conclusions (Richards c.s. 1991):

1. 
   Men form various images of dominant and subordinate women.
2. 
   These images are mostly based on non-verbal signals.
3. 
   Dominant and subordinate women show explicit differences in behavior and appearance.
4. 
   Men tend to exploit subordinate women.

It is likely that women also form various images of men like "Macho" and subordinate men and base these images to a large extent on non-verbal information. Differences between floors in social dominance provide us today a large space for research. It is these differences that, as a rule, contribute to the fact that the image of the leader we are more likely to contact a man than with a woman.

Obviously, long before someone in the group said something or with Lal, his appearance was already told about him. The effect of signals at the same time is significantly superior to all that they should at least when it comes to social dominance.

In the process of dating, each participant will activate important social symbols. Based on these social symbols, each subdivides all surrounding in the category. After that, everyone receives a "view of the group". In this presentation, you also assign a certain place, comparing yourself with others on the basis of our important social syllables: these are more successful than me, and these are less. These are a little older than me, and these are still very young. You know with whom and in what social category you are. After the presentation and the first discussion, the images of certain participants are becoming increasingly clarified. They rise above and decline, they approach or are even more removed. Someone stands out on a general background, others merge and disappear from the dark depths of unconscious coding through submodalities.

In discussions, we find out whether we belong to the majority or to the minority. Thus, we can all one hundred percent determined "your behavior. And while we are convincing someone, declining it to their point of view, his smallest non-verbal reactions affect our perception of what opinion he adheres to. We can observe his "change in views" and at the same time we convey to him submodalities of your group. "With Jansen's all right!" (Application of the social panorama in teaching groups; training dedicated to leadership and behavior "in a group / outside group" are described in detail in the book The Social Panorama: NLP and Group Processes (Derks, 1995).

Lucas Derks (Lucas Derks, November 19, 1950, Osterbek, Netherlands) - Social psychologist, coach, artist, musician, writer. One of the "Pioneers of the European NLP", which made the greatest contribution to the development of NLP in Europe.

He graduated from the School of Fine Arts, from 1973 to 1976 Lucas taught drawing and painting in the art gallery Kunstenhuis in Bilthoven. In 1980 and 1983, exhibitions of Lucas Derkse paintings took place.

In 1976, Lucas plunges into the study of social psychology and in 1982 receives a master's degree in psychology. All this time, he explores various NLP models. His main work of that time is devoted to the study of the behavior of visitors to museums of fine arts and practical use of visualization methods.

Since 1993, Lucas participates in the development of a new method in the field of social systems - Models Social Panorama. The study of the association of the Pragmatic field of NLP with social psychology has become its main activity in recent decades.

Books (2)

Social panoramas

Social panorama is a model of unconscious mapping of social relations, for making changes and building harmonious communication. Lucas Derks, European psychologist - author and creator of this direction. The model was invented within the framework of psychotherapy.

In order to apply the social panorama model, the concept of personification is introduced. Personification is an image or figure, a person, subject or something else presented in the human neural network.

NLP essence. Keys to Personal Development

The book "Essence of NLP" offers the reader a panoramic view on a rich landscape of neuro-linguistic programming. Along with the basic concepts of Yaap Hollander and Lucas Derks, detail the aspects of this model of subjective human experience, as well as various new developments, such as intercultural modeling, the influence of group processes and spirituality in NLP.

Information is posted in an affordable manner, while special attention is paid to such topics as diagnosis, positive and negative suggestion, as well as criticism of NLP ideological and scientific nature.

Some define identity as "part of the person, which is unchanged." Others argue that the structure of "I" is unstable. In a series of three articles, we explore several phenomena of variability "I". In this first article, we will consider identification, the next in the center of attention will be power and submission, while the latter is devoted to the role of teachers in the development of personality.

Identification

Despite the many values \u200b\u200bthat are given to this word, "identification" is used with a very similar connotation in all popular areas of psychology. This surprisingly high level of harmony regarding what identification means, suggests that this word denotes a steady process. But no matter how strong the concept is, the phenomenon itself is barely noticeable. It belongs to our unconscious social cognition, part of our mental apparatus, which seems as influential as illusory.

Social knowledge has a great influence, because reflections on "people" are the main human activity that manages most of the behavior. But social cognition is illusory because no matter how busy social animals we are, only a minor part of the deep thoughts goes to the surface of awareness.

Recent developments in cognitive linguistics open a window into an unconscious person as a whole and in unconscious social thinking in particular. With the help of these ideas and some modeling skills in NLP, we can enlighten as X-rays, the identification process.

Tragic example

Imagine you baby. What do you do in your mind when your mother says: "Oh my boy, you look exactly like my younger brother Eddie! Well, the one who died at the age of 13. " And you think: "Hey! This is probably why and my granny sometimes confuses my name with ED. " "Sorry, cute, I, of course, I mean you! Well, naturally, I know who you are, my love! " - The mother will continue.

Now you are infected with this idea! Will it make you join yourself with your thoughtful way of this dead uncle? With a boy with whom you never met? Do you connect this image with your way? Will it make you flinch once, when you look in the mirror to face face to face with his sad example? And you can start to believe that also share some personal features with him. You are starting to fantasize him. You even talk to him. But you also start to be afraid that you can face like a fate!

And when all this becomes self-realizing prophecy, you also die at an early age ... perhaps, at your funeral, a children's psychologist will explain to your relatives: "He identified himself with his deceased uncle!"

What is identification?

I wonder how much my definition also satisfies your own ideas?

Identification is the process of thinking about a person X, as if he were another man Y.

The neutral term "reflection" in this definition may vary in its meaning - from the complete conviction of a person X is that he is the same person as the man y (at one end of the scale) before noting some similarity between X and Y (at the other end of the scale). In addition, we also need to distinguish those cases when it is the person X himself believes that it is a man Y, from those in which it is already a man Z believes that people X and Y are the same.

Most scientists believe that, on the one hand, a person can "identify" intentionally and consciously, or on the other, can be identified as a result of unconscious dynamics. For example, when an actor in the theater plays a role, this can be called intentional and conscious identification; However, when someone believes that he is Jesus Christ and, obeying this faith, acts accordingly, it shows the other side of the medal. In this case, this person is probably identified without intent to do it.

Both conscious and unconscious identification are not problematic by themselves. In fact, identification may be as humorous as painful. In essence, identification seems to be funny when it looks intentionally, and terribly serious when it is not intention. Role-playing game, imitation, imitation and joke can be very fun; But the cleavage syndrome of the personality, being in the power of evil spirits, connecting to the "channels" or medium trances are not considered fun.

Identification and training

In addition to all this, identification turns out to be an excellent way of learning. NLPERS use it when they simulate their business masters. Many great artists and scientists have identified with their ingenious creations and, thus reproduced skill. Training by climbing in someone's skin is known as "training through identification", "Social learning" or "model training". And most of the sociologists agree with NLP that this method of learning has enormous potential. Children's psychologists noticed that children learn through identification automatically and at a very early age.

Thus, the identification itself is not a problem, but from time to time it can lead to a very serious psychological discomfort. For example, if, with the help of the very social learning, a person assimilates the forms of behavior that are dangerous. After all, by unconscious identification, people can get lessons bringing devastating consequences in their lives. Family therapist Hellinger specialized in working with problems that are the result of identification with incorrect examples.

Where many specialists engaged in psychological development regard the human ability to identify as an exceptional result of organizing our genetic material, others argue that it is learn, speaking to all people about the need to teach identification. Within the framework of the NLP community, the latter representation is preferred. When this is what you can learn, work with problems associated with identification (such as autism) becomes realistic. However, training of customers, patients or identification students requires an accurate understanding of the steps.

If you want to create useful identification process models, then you need a simulation tool: a set of relevant differences that can direct your observations. In this article we will use the NLP model, called "Social Panorama", as such a tool.

Social Panorama

In order to navigate in the social world, people need a mental map. Such a map should be a simplified image of changing events that constitute social life. But how simplified, generalized and abstract it should be?

The word "relationship" denotes the relevant level of simplification for a useful social card. "Relationships" is a generalization of a number of occurring interactions. "I have a relationship with you," it means that I brought the constancy and stability into my thoughts regarding our what is happening and changing contact. Thus, the question is how people represent people at this level of relationship?

Over the past decade, it turned out that cognitive cards that make up people are spatial structures (Fauconnier, 1997, 2002). The same applies to our social cards. They are built like a three-dimensional inner landscape made up of abstract images of people. Abstraction has a level that we can still recognize who is such an image.

"I" is located in the center of this "social panorama", all significant people are designed to their own positions around themselves.

Exact positions, where in someone's social panorama are images of others, are of great importance. This brings to the principle of social panorama: the ratio is equal to the location. Or more accurately: the quality of social attitude is largely determined by the point for which the image of a person in a mental space is projected.

So, while all the real people in the world are crawling in all directions, come and go, until, in the end, they will not disappear. This internal scenery of social images shows them as unchangeable objects, even after their death.

Modeling population

The study of something similar in the social panorama falls out of dominant paradigms in social science. If we want to orient yourself to his methodology, we need a new concept. Social panorama can be considered as a product of what we call "modeling of models of the population". This can be compared with modeling one separately taken professional, which is standard in NLP. The model of the population is part of a quantitative and high-quality study of the characteristics of some part of subjective experience. The model is not a phenomenological, but pragmatic; She strives for a useful description. It is not aimed at truth, but when the model "works", then it is necessarily to reflect "reality" (psychological, physical or statistical).

In the population model, there are very few differences chosen due to the leadership they offer during their practical application. Thus, a similar model is aimed at the actual truth, but for the maximum orientation in action.

Most often, the modeling population begins with the hypothesis of how this proportion of experience is generally structured within the group. Next, it is specified by interviewing a large number of subjects. These subjects are interviewed within the context of the application, as during the negotiations, within the framework of psychotherapy or training.

Until the social panorama, the so-called "personal line of time" was represented by another example of the population modeling. In the case of a personal line of time, the hypothesis was that people present time in linear space.

After working with this hypothesis for several years, researchers were able to compile a list of many cultural and universal samples of how people present time. This model was very fruitful for understanding and changing problems associated with time, regarding planning and motivation.

In the same way, we (Derks and Ouboter) simulate the "surroundings" group experience with the help of hypothesis that people generally allocate "places", "paths" and "space" in their surroundings. Each of these three elements can be attributed to properties such as safety, affiliation, achievability, beauty, calm, etc. In the future, we hope to use this model to alleviate the debate around the environment.

Work with social panorama

Clinical work with the "social panorama" demonstrates the potential of this concept for understanding and changing social behavior. Social panorama shows the general features of social cards of people and helps to change these cards in order to change the behavior that depends on them.

When we change something in our social panorama, it immediately changes the relationship included in it. Since the attitude and presentation is identical.

When we think about a person, it is nothing more than activating our mental structure of this person. In other words, we cannot think "real people." The mind is capable only to process the social structures that we ourselves have created. NLP is based on the assumption that we also can't think of real objects, we cannot know anything else, except our own mental fiction. We only know our card, not a territory.

Personifications

When we believe that something is an object, then you automatically attribute it many of these characteristics as location, size, shape and weight. So, in our mental presentation of the object, these characteristics are assumed automatically. If something does not possess one of these signs, it can no longer be an object. For example, if this has no size, then what is it then? When this does not have a form, can a normal person continue to call it a thing? And when it is nowhere, not having a location, does it exist at all? Thus, the thing should be somewhere and be something.

We must accept what is considered a necessary condition in the physical world: any object must be in a certain place. This automatically translates and summarizes our mental operating system, and will also ensure that we will start creating "objects": mental constructs that objects represent. In order to exist, about "objects" you need to think about how to occupy a certain place in space.

Constructs that are represented by people (social objects), we call "personifications".

Personifications have all the characteristics as objects, as people are also objects. And just like objects, people should occupy some location in order to exist. But unlike objects, they should have some additional characteristics to truly represent a person: abilities, feelings, self-consciousness, spiritual ties, intentions, beliefs and names. So these and many other other characteristics should be assumed in order to personify the representation of the real person. If one of these characteristics (personification factors) is absent in the construct (for example, there are no sensations corresponding to this personification), this "Other" is regarded as an unequal view. Another may be a "robot", "Animal", "Alien" or "Humanoid".

Mental abilities for "objects" and "Personification" are very fundamental. Nevertheless, they are extremely complex, and not everyone masters them automatically fully. People who only object to other people can sometimes do this because of their inability to personify them.

Mixing various types of personals

The child once learned how to personify, will do it automatically. He can even begin to personify non-residential items and handle them as if they had human features. This "excessive personification" falls in the "false" category, "metaphorical" or "symbolic" personification.

Through the transformation of non-social affairs into social, people are able to apply their social intelligence to non-social problems.

In the social panorama model, five categories of personifications are distinguished: personalifications of other, self-monification, personification of the group, spiritual personals and metaphorical personals.

Identification is the result of mixing two personals of any category. For example, I can identify two personals of others with each other when I see my sister and my mother as one. Or I can see the last dad of the Roman Paul as being the same as God, or a group of angels. In this case, I identify spiritual personification and personification of the group.

The most dramatic are mixing self-monification with the personalities of others and spiritual personals. In the first case, I believe that "I" is someone else. In the second case, "I" is covered by the "Spirit" or "God."

In the social panorama model, the word "self-confession" means its own experience or, in other words, the mental construct of images, sensations, sounds that create identity.

The similarity in the structure of self-monogramification and personification of others follows from how they both develop. A child step by step recognizes that it looks like others and what belongs to the same look. Thus, it begins to believe that others are exactly the same and test the same inside itself. Almost this means that the child attributes the feelings to others, because he himself feel feelings. And in the same way, self-awareness, intentions, convictions, spiritual ties and a number of other characteristics are attributed to others. Like objectification, personification is felt as part of the three-dimensional space, which is closed from the rest. But personification has a view direction; There are front and rear and eyes (at a certain mark).

Social Panorama Identification

In essence, each personification occupies its own unique place in the social panoramic, with the exception of personalifications, which are dual or teemlessly represented (two-position and three-position). Another exception is when two personals are located in the same place - general positions.

Over the decade, the mechanism of the identification process has gradually revealed the mechanism of work with the social panorama model. The social panorama model allowed us to describe these mechanisms in detail. So, in reality occurs when a person X identifies himself with a man y?

As the above is set out, the identification does not occur with "people", but with the "personifications" of people. Thus, if we see that the person X identifies himself with someone, we can translate it as follows: one personification belonging to man X was mixed or replaced by one of his personalities of others.

Mixing is a cognitive linguistic term used to describe the process of the association of two thoughts into a new combined idea (Fouconnier, 2002). Where the Koestler (Koestler) used the term "Bissociation" ("Bissociation") to describe the same mixing process, NLPRs talk about "integration". For Nerper Technique "Collapse Anchors" - a similar method for mixing two previously unrelated ideas.

Identification modeling

Customers in therapy are a huge source of identification information. As a consultant, it's easy for me to ask my customers: "Where is the X man in your mental space?" Talking this with thousands has proven the presence of close connection between location and identification.

The essence of identification modeling with the help of a social panorama can be formulated as a simple pattern: identification means that the two persons included in it will take the same place in the mental space. In other words, Personifications X and Y will be located in the same place as identification.

The most complete type of identification is the result of the fact that Personification X, fully and for all uniting with Personification Y, can no longer be considered separately by itself.

Sometimes it is also simply as in the following example. The client complains that it is intrusive, as his mother, and in reality the mother's personification is located around the entire body of the client. Or in the same way, the client can detect a very important relative somewhere in his head or in the chest.

But in other cases everything is much more complicated. This complexity is most often determined by the fact that identification is not necessary to be something unchanged. And also identification can sometimes include only some parts of the personifications.

In all easier examples of identification, a person realizes that others have a big impact on his or her identity and behavior. But in these cases, a person, however, is aware of the difference between himself and others.

In other words, in order to be able to experience two personals separately, they should, at least partially, designed to various places. To test them as "identical", they must be in the same place. When they are designed for the same place, it is called a "common location" in the model of social panorama. General locations are found when customers find personification of others around, within or partially inside their body.

When in such cases there is a "feeling of yourself", the kinesthetic essence of identity, which is most often found inside the abdomen, a person will be convinced that he or she is someone else that is considered very funny until one of those you love .

In ordinary life, this means that the actor who is fully identified with his role believes that his own experience is located in the same place where the personification of the character he depicts. However, if he still knows that he is he himself, and the character played to them, then the personification of the role will not be included in his feeling of himself ("His Center", as the experienced actor Keith Johnstone calls.

Who, it is believed to be covered by the Spirit, it may noted that the location of this spirit is within his body and also includes the feeling of yourself. Such a person will have a tendency to amnesia his own identity during a trance state, when they own the Spirit, and he will argue that he has amnesia of the identity of the Spirit after this mastery has ended.

So, in essence, identification occurs when the person's personification is designed to the same place as self-monitoring. The exact way of how this happens, determines the various variations of identification.

When we investigate the identification structure in detail, we see that it can be very dynamic (in the sense that a person does not need to hold two personals in the same place all the time). In the case of the actor, it is quite clear that he will not be constantly absorbed by his role. Usually he is able to enter it and get out of it at will very quickly.

Skipping Syndrome (SRL) seems to consist of the same patterns that we observe from actors switching from role to the role. However, the actors support the feeling of "real" themselves, while a person with a diagnosis of SRL does not make it. Actors, like people from Sroll, are surrounded by their potential roles. These role identity need to be "put on behalf of" to identify with them. The feeling easily appears from the actor on request, while this is impossible for the splitting personality.

In order to test this hypothesis, it is worth making much more cases. Currently, it seems reasonable to believe that the differences between the "voluntary identification", observed in actors, and the "intrusive identification" observed in people with personality splitting, are noted in strong or missing kinesthetics themselves.

Continiate

The process opposite to identification is the containment, when a person X is very convinced that it differs from human y (for example, a son who does not want to be like his aggressive father). Problems that often arise from such a person X are caused by his refusal of some of the really necessary resources, which he regards as part of the person y. This can deprive such a son's ability to self-defense or asset behavior, because if he behaved like this too much, he was too much would be on your father.

Personifications of the person with whom the person is contradictive, is often designed right in front of them, slightly higher than the level of human eye and at a distance of 5 to 50 meters. Continentified personification acts like the north in its social compass. And since this place is located on the same line with where the own image should be, we often observe how the image loses its strength, since it becomes a stained personification of the personification, with whom the person is contradictive.

Second position of perception and identification

Identification must be associated with the concept of "the second position of perception", which is used in NLP. Nerles are considering entry into the second position of perception as an act of understanding the point of view of another person: to fit into its skin and at the same time to connect to it (imaginary) subjective experience. Nerpers (and their customers) do this in order to get a multiple look at social situations and strengthen the rapport. When we observe people entering the second position of perception, it becomes obvious that the identification involved in this process can at best be described as minute transitions back to the location of the person's personification. And the closer the person's personification is, it looks like it is easier to do.

The entry into the second position of perception can be considered as a technique or social skill, but it can also be viewed as something that people do forced when they face those who are more important than themselves.

Sometimes within the framework of the context of the NLP training we are faced with a participant who lacks the ability to enter the second position of perception. Most people experiencing this difficulty are men. Women often suffer from this excessive ability, and some hard to stay in the first position of perception. Such people become consultants who know that you feel better than you.

Both of these "symptoms" can have a similar reason: it may be a weakness of his own experience. In the next article, we will consider in detail these phenomena.

Conclusion

Identification follows from two personals located on the same place in whose social panorama. The expression "to get into someone's skin" should be considered not as a metaphor of social skills, but as a close description of the general location in imagination. When we use the second position of perception, it turns out to be extremely useful so that the person actually stood or sitting on the same place in the room where the image of another is designed. This may, it shows how to enter someone's position can be trained and improved.

In the next article, we will look at how identification is related to power. A person whose own image is too small compared to how he sees others in his social panorama is vulnerable to what can be captured by the personalities of others.

Darya Parkhomenko Translation, M.A.NLP

Hello everyone. Today I will tell you about the wonderful book of Lucas Derks. Social Panoramas.

Download the book Lucas Derks Social Panorama:
Docx format
FB2 format
PDF format

Social Panorama - This is one of the languages \u200b\u200bby which we can communicate with the unconscious. The language in which the space is used around us. In this space, it is possible to imagine everything - and not only social (family, friends, enemies, bosses and colleagues), but in general everything is, their own parts surrounding us objects and phenomena, events of the past, problems and solutions and much more. And most importantly, all these ideas can be changed, improved - and as a result, your life will change and improve. How? You will find the answer to this question in the book, the benefit of it has a heap of examples and clear technician algorithms.

The book is most likely more like professionals in psychology and psychotherapy, and this is not the book that I would recommend for very beginners.

Let's see, in which areas of life a social panorama is applicable. Polystai table of contents:

— Composite parts of the social world - The first head of the book is devoted to theoretical basics of the social panorama, explaining the main basic concepts and provisions to be used throughout the book.

— Model of social panorama - This chapter is devoted to the question, what is a social panorama, what laws it should and what opportunities opens. And already starting with this chapter, we begin to use the possibilities of changes in the social panoramic to improve social relations.

— Self-awareness - This chapter is devoted to our "I": our personality, our individuality, our essence - call as you want. You will learn how "I" is represented in our body and in a social panorama, and you can find it and meet him. You will learn how to easily and simply overcome internal conflicts and collect a single image of yourself, change the self-acceptance and ideas about yourself, to understand who I am, lift a self-esteem, and all this is not only in order to feel better and more efficient In communication and life, but simply to find yourself, love yourself to finally restore spiritual harmony and integrity, and in the end, to gain happiness and joy from being in this world.

— Creation of power - The fourth chapter is devoted to the authorities: both excessive worship of it and the excessive suppression of others. And if you can't cope with you when you are called on the carpet, or, being a boss, you feel remote from subordinates, simple techniques of this chapter will help you to establish relationships and feel at equal footing with any people.

— Relationships in groups - The Fifth Chapter of the Social Panorama is devoted to relationships in groups. Maybe you feel someone else remote from your group? Or maybe the opposite, too close and you would like to move away? Perhaps there are groups of people who hate or afraid? Or are prejudice? This chapter will help you eliminate disagreements and feel yours in any society.

— Family Panorama - Family is perhaps one of the most important groups in our lives. And probably, therefore, the most conflict. Disagreements between children and parents, husband and wife, distant and most close relatives to us. Excessive attachment or remoteness of family members, conflicts and struggle, the exception of one of the family members, the predominance of some other or submission. All problems do not describe. But there is a solution. As always, everything is encoded in our mind. And changing these encodings, we change our place in the system, thereby changing the entire family system. Relationships are normalized, lined up, the correct order arises. And how not to remember the Great Berta Hellinger with his family alignments. And just also Lucas Derks shows us how to change our family presentation, we change our relationship with her. And it shows it on specific examples and techniques.

— Spiritual Panorama - In this chapter, Lucas Derks swung on the holy, in the literal sense of the word. How can psychology help in pure spiritual affairs? Help to cope with Mount Losses, reconcile with the dead, strengthen the status of communication with God and even experiment with obsession and exorcism.