example the IHYNN linguistic: |
* * * The recognition of any particular cultural group of these realities of Rational Emoto-Linguistics will have a significant effect on its global destiny. In particular, because English is so widely spoken by powerful decision-makers, the degree of English-speakers' recognition of these realities may even be decisive in determining human destiny. Fortunately, IHXEN-supported rationality can be achieved not only through the medium of English. It can certainly also become available through the medium of other European languages, Chinese, and also Arabic. |
| The "I have 'X emotion' now" (IHXEN) linguistic (pronounced "Eye-Zen") has profound psycho-linguistic properties. The retired Head of Clinical Psychology at the Columbia United States' Veterans Hospital and founder and chief Moderator of the Truth Tree debating and discussion website, Bob Scott, PhD, says of IHXENs: "Practice of the IHXEN linguistic empowers people to say 'I have anger' instead of 'I am angry'. The latter way of describing one's situation implies that one's emotional state is some kind of permanent property, rather than something that one can acquire some ability to choose." Practice of the IHXEN linguistic, in either silent inner contemplation or in conversation with another, has now been going on for a decade and a half. This practice has consistently shown that a person becomes, through the language medium of an IHXEN, very presently conscious that he or she is not the soul of whatever emotion is affecting him or her, but rather has some ability to work productively with its energy. This realization has a profound effect on one's resilience. IHXEN practice also facilitates something else of significance: people can employ IHXENs to verify for themselves that the ideas of subjective and objective truth can co-exist and co-evolve in both meaningful and practical, i.e. problem- solving, conversations. By contrast, the "I am X adjectival phrase" (IAXAP) linguistic, which is the most common variant of I-statement used today, can and does introduce -- by virtue of certain elements in the meaning English-speakers all attach to the words "I am" -- seriously complicating identity rigidities and confusions. Such complications trigger, willy nilly, mutual suspicions/hatreds from which the IHXEN linguistic is entirely free. (The assertions of this paragraph are not only true in English; I believe them to be true in all widely spoken languages). IAXAP I-statements -- statements of the form of, for example, "I am surprised" or "I am tired" or "I am too busy" or "I am professional" or "I am frustrated" or "I am a mutualist" or "I am disappointed you said that", or "I am a Palestinian" or "I am an Israeli", and such like -- are the normal means by which contemporary English speakers express our authenticities. Unfortunately, IAXAPs program the neuro- linguistic circuits in which our identities evolve, and this builds both confusion and rigidity on our self- images:
As human beings, however, we resist changing, and perhaps intrinsically cannot. We certainly can, however, change some of our behaviour and we can, like truth, all grow -- until, of course, we die, after which prognostications are either personal or speculative. Unhappily, very few of us have continuous and present clarity about this natural process of micro-evolution. Most of us are unaware that, because the "unconscious" parts of our psyche have no humour, this distinction is psychologically very profound. Indeed, our ignorance of it is the reason why tribal or other affiliations prevent our connection with people who have become acculturated to different views of life. In this sense, our ignorance of this distinction can be decidedly unblissful! Authentix Coaches uses the IHXEN linguistic as a resource, in moments of significant uncertainty, for our coaching work, mostly but not exclusively with clients who are entrepreneurs, professionals, or executives. (We also do pro bono work). IHXEN is part of a family of linguistic principles and techniques of English usage designed -- after ten years of testing in client relationships by the author, and some collateral support from academic researchers using fMRI scanners at the UCLA National Mental Health Unit -- especially for rational decision-making purposes. My colleagues and I classify this family by the term Rational Emoto-Linguistics because our researches in this field are a branch of an established academic subject known as psycholinguistics. My clients and I, however, refer colloquially to the principles we have derived from practising authentic IHXEN exchanges with clients as Eye-Zen English (Eye-Zen being an easy way to pronounce the acronym IHXEN). Proficiency in Eye-Zen English empowers people to reach for, and "consciously balance around", genuine equanimity -- even under high pressure. Equanimity is a state from which decisions aiming at peace, productivity, well-being, and prosperity will actually entrain progress toward those aims. Unfortunately, few people today are currently sufficiently self-aware to be able to attain and maintain equanimity consciously. The unfortunate, and sometimes tragic, consequences are that many, if not most, decisions (by even career-trained decision-makers) are today taken from states of being such as hurried ignorance, bravado, numbness, anxiety, mania, pessimism, or despair. Decisions taken from such states do not, of course, engender the confidence and clarity that is conducive to either peace, prosperity, or even productivity. For that reason, "violence begets violence" is often a tragically reliable verity. Fortunately, recognition that "violence begets violence" is growing -- even in the United States, which has long been a bastion of capital punishment. That the number of States abolishing the death penalty is now growing rapidly makes this a clear trend. How fully this welcome development can actually become accepted in the life of any particular organization can in some degree be gauged from a page on this website that briefly narrates an Authentix client engagement. By clicking on the following link you can find an abbreviated account of how the intermittent practice of IHXENs (for the purpose of maintaining, when crucial, the balanced state of equanimity) led to a very high return on our client's investment. Although this instance of an "IHXEN benefit" is exceptional in some ways, it makes the point that practice of a simple linguistic based on the principle of shared verbalizations can have powerfully positive results in amplifying the value of more technical competence. One might summarize Eye-Zen English as English that combines and balances, through disciplined avoidance of presumption, application of the communication principles, simultaneously, of authenticity and empathy for the purpose of solving, whether alone or in conversation, problems. Is there any limit to the applications in which IHXENs can be applied usefully by earnest people? The only limitations on their successful application in creating insight into all manner of problems seem at this point to us to be a function of the sincerity and proficiency of the people practising them. I believe this is because IHXENs facilitate the subjective-objective truth dialectic by which, traditionally, all genuine problem-solving occurs. Looking beyond the executive application, what you have read so far may already have given you at least beginning cause to consider whether IHXENs will have applications in education. Certainly, a client of mine who is versed in principles of Adlerian education thinks, after retiring from a lifetime of primary school teaching in Ontario, that IHXENs can be used to good purpose in schools. You can find Johanna Pennings' testimonial to that effect among the series of testimonials sampled at the following link. I myself also feel sure that scientifically and artistically oriented people can also use IHXENs to build mutual trust and so learn to bridge, when necessary, gaps in their comprehension of each other's fields of expertise. Psycho-therapeutically, an exchange of IHXENs empowers the parties caught in a serious issue to maintain hope of satisfying in conversation ancient longings that can all too easily be temporarily forgotten in the desperation of an impending upset. Every human being regularly experiences, or at least very often did as a child, such desperate longings. Indeed, our common minimal longings in serious problem-solving conversations can be said, in general, to want, more or less simultaneously, to be able to accomplish, just two things: (1) to assess accurately another's degree of authenticity – using skills of perception we have all been honing since childhood in observation of our caregivers, and (2) to express one's own authenticity – using skills of articulation we have all been honing since childhood in order to articulate our needs, wants, desires, preferences, and so forth to others. The practice of Eye- Zen English principles in conversation facilitates simultaneous satisfaction of these longings. But, most notably, the practice avoids the disruptions that psycho-diagnostic remarks, which are almost always presumptive, cause -- disruptions which so often characterize the start of those dysfunctional episodes of English conversation that follow the ideology of such psychoanalytical theories as became popular amongst students of "management". For an essay describing how these disruptions occur and how the use of IHXENs avoids them, please click on the following link. The essay there offers some insight in to the reality that, even at modest levels of proficiency, leaders can use Eye-Zen English to refine diagnostic intuitions into words that avoid the distrust inherent in roles and instead produce, first, mutual confidence, and later, shared new insight. Exchanges of IHXEN linguistics appear to be unique in having the property that people resorting to them when experiencing difficulty or worse can expect to be able to continue in rational conversation until all/both parties have what they need or want from the conversation, which may only be the inspiration to recognize tangibly or concretely their need and mutual desire for another one. (For this reason, my upcoming book plans a major section devoted to proposing and supporting suggestions for the arrangement of local conversations in the Eastern Mediterranean devoted to peace-making at levels beneath the political summits). IHXENs, however, are not only of use in public relationships. An IHXEN partner is a companion with whom one has made an agreement that, whenever one's partner requests or whenever one has oneself need of inspiration to avoid/navigate an impending upset in the relationship, you will exchange IHXENs. If one can interest another in becoming one's partner in practising IHXENs, one can transfer some of the proficiency in Eye-Zen English that one gains in personal relationships to proficiency in workplace relationships, or vice-versa. Following is the account of Chinghiz Kayani, an Authentix Coach, of a conversation in which he applied his belief, acquired in corporate coaching engagements, in the dependability for trust-assuring purposes of mutual exchanges of IHXENs in the personal field: Our conversation proceeded, as it usually does, to a place where I felt the need to express my grief that an issue (one not worth describing here) of concern to me appeared to be of no interest or concern to her. In the past, this moment has either been managed at great pain to myself, or else we have needed a separation of at least a week or two. On this occasion, I recalled my success in professional relationships with IHXENs and said "I have grief now". Silence ensued. The silence gave me time to think. How can I express myself without either accusing her of gross ignorance of me or letting myself down in a relationship that had become important to both of us? Exactly what words I subsequently used, I cannot now recall. But I do recall that the next few minutes were dominated, for me, by my being conscious of the value to me of finding an answer to that question and that I kept my external attention on the facial features of my IHXEN partner. I was, in essence, seeking a practical implementation of my longstanding belief that I had almost desperate need to find a way to being empathically authentic -- through observing and processing the changing emotions that I could both feel in myself and sense in he. I also recall that among her responses was "I have anger now", and included in my perceptions was clarity that that particular IHXEN of hers was indeed an authentic one. The next specifics that I can recall is that my IHXEN partner handed me a present, put money down on the table to pay for her lunch, stood up with her lunch only half eaten, and departed with the single word "Goodbye." Oh dear, I thought, in some emotion between consternation and misery, I've blown it. It so happened that we had previously agreed to go that evening to a cabaret put on by the Toronto District School Board called "Let's Go to the Movies!", although her distressingly abrupt departure caused me to forget this appointment. But a few hours later, she appeared at a place where I often have a wind-the-week- down green tea and oatmeal bar. I was reading, with emotions somewhere between dudgeon and gloom, the book present she had given me. Something prompted me to look up, and there she was. I said: "I have relief to see you", which was exactly my sentiment. She inquired whether our evening appointment was still on. "Yes", I said, instantly remembering the appointment, and smiles appeared on both our faces. The evening turned out to be, should anyone wish to know, a "happily ever after" event. Chinghiz had navigated his way safely through a crisis in which a valued personal relationship was at stake, and he had done so using skill in Eye-Zen English proficiency that he had acquired as an Authentix Corporate Coach. Becoming proficient in Eye-Zen English involves much more, of course, than simply being adept at IHXEN statements. In fact, it involves the following:
|
 |
 |
 |
 |
 |
 |
 |
 |
 |
| A Brief Overview of the IHXEN Family of Rational Emoto-Linguistics known as Eye-Zen English by Angus Cunningham (c) 2009 Principal, Authentix Coaches |
| The Rideau Institute on International Affairs is an independent research and advocacy group based in Ottawa. It provides research, analysis and commentary on public policy issues to decision makers, opinion leaders and the public. It is a federally registered non-profit organization, established in January 2007. Authentix Coaches supports the mission of Canada's Rideau Institute. On the subject of Afghanistan, the Institute carries a comment by our President, Angus Cunningham, at the following link. |
| Last update occurred on: 100115 |
| Authentix Coaches Click here for a Site Traffic Summary |
| For a sneak preview of the proposal site for Angus' new book -- tentatively titled: Rational Presence: Solving Problems Together in Equanimity! click on the image below |
