The Belief Change Pattern

Concept. Beliefs develop over time via our experiences, as we entertain thoughts and representations, and then, at a meta-level, say "Yes," to them. Once thoughts have transformed into beliefs, they function as our perceptions about things. These "grown-up" ideas then become habit and drop out of our awareness. Beliefs, as grown-up understandings, become durable maps by which we code meanings. Then, as perceptual filters, we "see" our beliefs everywhere. This describes how we endow beliefs with a self-fulfilling quality so that "as we believe, so we experience." Thus beliefs function as a central part of our psychological organization. Richard Bandler (1982) wrote,

Beluwiors are organized around some very durable things called beließ. A belief tends to be much more universal and categorical than an understanding. Existing beliefs can even prevent a person from considering new ezndence or a new belief.

Structurally, beliefs operate as a meta-level phenomenon about ideas, representations, and states. This means that while we may try on various "ideas" and "thoughts" about ourselves, a "belief" does not arise until we affirm, validate and say "Yes" to those ideas. We "believe" in information at a higher logical level than we represent information. To create a belief, we bring a stale and conviction about some learning or conceptual understanding. You have to go meta in order to experience the phenomenon of belief.

By contrast, a state of doubt refers to a state of discontinuation, a state of saying "No!" to the primary level of thoughts. This also indicates, structurally, a meta-state composition. Indecision, by contrast, generally operates at a primär)* level. Can we change our beliefs? You bet! Bandler (1985) noted,

The process of changing a belief is relatively easy, as long as you haw the person's consent. (I-mphasis added.)

The technology within the belief change patterns offers us a way to change the very structure of a "belief." By using these processes, we can transform, update, and clarify beliefs about our "self" that no longer serve us well. Use this excellent pattern whenever someone wants to change a belief, and especially a "self" belief.

Preparing For Belief Change

1. identify a limiting belief that you would like to change. Use the following sentence stems to evoke beliefs and to get your limiting beliefs. "What I believe about myself is..." "What I believe about X (e.g., people, work, relationships, God, health, responsibility) is..."

2. Identify your meta-limiting beließ. What do you believe about that belief? Step back from your belief and ask about the meaning you give to it.

3. Note your belief representations. How do you represent your belief? What representational system? What submodalities drive the belief? What languaging do you use?

4. Identify your doubt representations. I hink of something you feel in doubt about. IIow do you represent "doubt" in RS, submodalities, and language?

5. Contrast your doubt and belief representations. How do these two sets of representations differ in structure? Identify the submodalities that distinguish them.

6. Test the submodalities. Do so one at a time to discover which submodalities most powerfully affect or alter the belief or doubt: location, brightness, clarity, voice, tone, breathing, etc.

7. Create a new positive enhancing belief that you would like to beliei'e. What would you like to believe instead of the limiting belief? State it in positive terms as a process or an ability. "I can learn to handle criticism effectively." "I can learn quickly and thoroughly."

8. Check the ecology of this new belief. Does any part of you object to having it?

Transforming The Belief

1. Turn your limiting belief into doubt. Access your limiting belief and slowly change it into the submodality codings you have for doubt.

2. Begin to switch the old limiting belief back and forth from belief to doubt. Continue to do so...repeatedly. Once you get the hang of turning it back and forth, begin to do this faster and faster and faster. Do this until you feel disoriented, dizzy, confused.

3. Put in the new enhancing belief in the place of the old. Turn all of the RS and submodalities down so that you can't see, hear, feel the limiting content. Replace with the new enhancing belief— turn up all of the RS and submodalities. Switch this to belief, then doubt, back and forth several times.

4. Stop with the new enhancing belief coded as belief. Turn up all of your driving submodalities. Amplify as needed to make a compelling representation. Stop, absorb, consider what this looks like, sounds like, feels like. Future pace into tomorrow

5. Test. Break state. Think about the subject of the old belief. What happens?

#20 The Dis-identification Pattern

Concept. Sometimes we over-identify with some facet of our life experiences—our beliefs, body, gender, race, etc. Such over-identification can lead to conceptually positing one's self as dependent upon external qualities and actions, thereby constructing the self as a victim, dependent, etc.

Assagioli (1965, 1973) provided a process for discovering one's higher self by creating an "exercise in dis-identification" (116) which begins by becoming "aware of the fact, 'I have a body, but I am not my body'."

Every time we identify ourselves with a physical sensation we enslave ourselves to the body... . I have an emotional life, but I am not my emotions or my feelings. 1 have an intellect, but I am not that intellect. I am I, a center of pure consciousness.

Assagioli used the linguistic environment ("I have...I am not...") to apply this dis-identification to our other human powers and expressions ("I have a will, T am not a will," etc.). Then, using hypnotic language patterns, he wrote out an entire induction for accessing this state-about-a-state:

I put my body into a comfortable and relaxed position with closed eyes. This done. I affirm, "1 have a body but 1 am not my body. My body may find itself in different conditions of health or sickness; it may be rested or tired, but that has nothing to do with my self, my real T.' My body is my precious instrument of experience and of action in the outer world, but it is only an instrument. I treat it well; I seek to keep it in good health, but it is not myself. I have a body, but I am not my body.

I have emotions, but I am not my emotions. These emotions are countless, contradictory, changing, and yet 1 know that I always remain I, my-self, in times of hope or of despair, in joy or in pain, in a state of irritation or of calm. Since I can observe, understand and judge my emotions, and then increasingly dominate, direct and utilize them, it is evidence that they are not myself. I have emotions, but I am not my emotions.

I have desires, but J am not my desires, aroused by drives, physical and emotional, and by outer influences. Desires too are changeable and contradictory, with alternations of attraction and repulsion. I have desires, but they are not myself.

I have an intellect, but I am not my intellect. It is more or less developed and active; it is undisciplined but teachable; it is an organ of knowledge in regard to the outer world as well as the inner; but it is not myself, 1 have an intellect, but I am not my intellect."

After this dis-identification of the T from its contents of consciousness (sensations, emotions, desires, and thoughts), I recognize and affirm that I am a Centre of pure self-consciousness. I am a Center of Will, capable of mastering, directing and using all my psychological processes and my physical body.

What am 1 then? What remains after discarding from mif self-identity the physical, emotional and mental contents of my personality, of my ego? It is the essence of myself—a center of pure self-consciousness and self-realization. It is the permanent factor in the ever varying flow of my personal life. It is tluit which gives me the sense of being, of permanence, of inner security. I recognize and I affirm myself a* a center of pure self-consciousness. I realize that this center not only has a static self-awareness but also a dynamic power; it is capable of observing, mastering, directing and using all the psychological processes and the physical l>ody. I am a center of awareness and of power.

Over-identifying with temporal facets of self or with our situation causes us to become "possessed" by the identification. We then become our roles, our masks, our emotions, etc. And, this, in turn, "tends to make us static and crystallized...prisoners.

Hypnotism and Self Hypnosis v2

Hypnotism and Self Hypnosis v2

HYPNOTISM is by no means a new art. True, it has been developed into a science in comparatively recent years. But the principles of thought control have been used for thousands of years in India, ancient Egypt, among the Persians, Chinese and in many other ancient lands. Learn more within this guide.

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