|IHXEN Book Proposal Support Page
(latest revision: 140501)
(strictly confidential to friends of Angus Cunningham)
|In-Process Author Endorsements:
|In-Draft Book Proposal:
The current draft of a book proposal includes a preliminary design for a jacket cover and its left and
right inside flaps. Please feel free to click on the following link for a download of the Invitation to the
first public outing for the main themes of this book in which the theme "Unpresumptively Yours and
Mine" will be given some focus. Otherwise, if the jacket of "Defrag!", or if the title "Verbundamentally
yours!" appeals more to you, click there for a Plan B. Please treat all of these designs as confidential,
but please also feel free to comment or request permissions by email to the author.
Following are some materials outlining two of the key ideas elaborated in the book now being refined in
light of my reading of Daniel Kahneman's "Thinking, Fast and Slow" (the link is to the Amazon
reviews of this 2011 book):
| Using Emotion Nouns in ‘Eye-Zen’ English
The root practice in the ‘Eye-Zen’ English set of principles for problem-solving conversation is the "I
have 'X emotion' now" (IHXEN) form of I-statement. IHXEN (pronounced 'Eye-Zen' for convenience)
statements are not currently common amongst English-speakers, although a subset of them --
including, for example, "I have pleasure now" and "I have concern now", are not infrequently uttered
in public settings, particularly by executives and political figures.
However, clients of Authentix Coaches have proved that they can be mastered; and when they are,
their articulator is able to become CONSCIOUS, not just viscerally aware, of being then affected by a
passing emotion or a fixed mood. The effort of articulating an IHXEN thus brings him or her into a
viewpoint having a larger perspective than hitherto. It also allows him or her to make a response that,
because it lacks any verbalized ideation, is safer to utter in difficult moments than a substantive
thought would be. Furthermore, people present to an honest IHXEN being uttered feel reassured by
its congruence with the demeanour of its utterer, a congruence we are all quite skilled in authenticating
from our experiences in childhood.
These features of IHXENs make them ideal facilitators of the establishment of the existence of a state
of empathic among problem-solving conversants. A list of emotion nouns tested in problem-solving
conversations by Authentix Coaches follows:
This list is expanding as the experiences included in Authentix coaching sessions grow in variety, and we acquire
insight as to both the personal and the collective implications of each of the more than 100 emotion/mood nouns
that now make it up and some means to find our individual ways back to equanimity. For the present, you may have
interest in comments on the following short list of nine of the 119 nouns listed above:
1. The ‘emotion’ of hurt. The word ‘hurt’ is used in many ways. Sometimes, it is the present tense of a verb,
as in “You hurt me when you say/do this”. It is also the past tense of the same verb, as in “I hurt you yesterday” or
“She hurt me last week” or “He hurt her when he said that”. Can the word 'hurt' also be a noun? If you think it
cannot, what word would you substitute here to signify the sense of 'an emotional wound so recently experienced as
still to feel raw'. A mentor of mine set an example for how to respond in circumstances when we need to express
something but want to avoid reflecting hurtful energy back into general circulation by using the word, in an internet
blog, “Ouch!” I think that’s an excellent response. A hurt is a pain many of us habitually deny or ignore by switching
quickly, and often irrationally, to forms of usually either jocularity or anger, or else of sarcasm, or the particular
variants of cynicism prevalent in the sub-culture with which we are identifying. Sometimes we are able to switch our
hurt to non-jocular humour – although we usually can only do so after the pain has subsided and only then after
much practice!! After alerting one to the emoto-linguistic deficiencies of colloquial English, an Authentix coach can
show you how sometimes you may be trying to solve problems that, in truth, no longer exist.
2. The ‘emotion’ of ignorance. Is ignorance a state of being? Obviously it is. Is it, however, an emotion, or
is ignorance emotionless? Including ignorance in a list of emotions may be surprising, but what is clear is that in a
world in which learning is a necessity, curiosity is a valuable, even necessary, instinct/emotion for us all to have on
occasion. Yet sometimes people do appear unwilling to learn. In that sense, ignorance can be conceived as a
mood of denial of curiosity. Be that as it may, many people are unaware of having lost the natural curiosity that, as
children, we all once had. This probably arises in childhood when the adults around us, under stress themselves,
resort to disciplining – before we are ready – the ways in which we try articulating our needs to express emotions,
including that of curiosity, naturally.
3. The ‘emotion’ of anxiety. Anxiety is a term people in a mutually respectful conversation can use to
distinguish a real fear from a similarly experienced emotion that one’s interlocutor, who has more data in mind with
which to assess its reality, can persuade one is actually an echo of an incompletely processed past trauma.
Distinguishing, by empirical discoveries, anxiety from fear empowers a person to gain release from a mood that is
contaminating his or her worldview. For example, jealousy is probably derived from the more archaic word ‘jeal’.
Might that indicate that jealousy might often be accompanied by the physical feeling of a ‘cold shoulder’, one that
has become ‘stuck’, and thus is technically a mood. A coach or psychotherapist can usually help a person consider
evidence that, if truly objective, will empower him or her to ‘let go’, by degrees, of a mood of jealousy on the ground
that it is ‘unpresent’ (not rational here and now). I personally believe that moods of anxiety are rooted in
experiences of shame that one has not yet been able to recall sufficiently clearly to re-integrate consciously their
residual (metabolic corporeal) associations.
4. The ‘emotion’ of equanimity. Equanimity is the state that exists, sometimes precariously, between
pleasant and unpleasant emotions. Equanimity is often believed to be a politically and socially correct state of
being. If so, we would become inclined to believe we have equanimity when, upon reflection, we might find we were
suffering from a mood absent of curiosity, i.e. ignorance.
5. The affect of shame. Shame is a state in which one feels one ought to be able to provide some experience
to another or oneself but is failing to do so for reasons difficult to honour. If shame is short-lived and relieved by
some means then it can be the vitalizing spur to becoming willing to experience something one had been fearing
reasonably but irrationally from the point of view of the species. But if shame persists, i.e. becomes a mood, then it
will be disabling and may even establish suicidal intents. Presumably because shame may evolve into that
possibility, human beings appear instinctively to avoid situations in which we might expose ourselves to becoming
conscious of it. However, if we know that experiencing shame can help us to a vital insight then we become
empowered to work with others to unpack its origins, which are usually to be found as the falsities festering as
subliminal echoes from extended periods of our needs going unheard in childhood.
6. The emotion category of desire. In this context the word desire is used to describe a range of emotions
all representing a feeling of being incomplete or unfulfilled, especially need, want, interest, and preference. These
emotions distinguish desires by the criteria of urgency (need), necessity (want), and time horizon (interest), or the
absence of these criteria (preference) For a further discussion of these emotions see http://www.authentixcoaches.
7. Moods of pain. Is pain a mood? It seems to me that the pains we feel are all signals to us, depending on
their severity, of genuine need or want. We can temporarily suppress them by stoicism or pain killers but, unless we
pay sufficient attention to them to discover and take intelligent courses of action, we are almost certainly, at some
moment in the future, going to experience physical, mental, or emoto-psychological health problems. This may not
be obvious to us because the majority or ‘authority’, in whatever culture or sub-culture we live, will sometimes tell us
that we are in some way absurd or insane if we do not simply ignore the pain and ‘move on’. The issue is complex to
say the least, but is made more complex by the reality that we translate pain signals into expressions of necessity
that are only vaguely comparable, and thus wildly confuse the meanings we convey by our habits of use of the
words 'need', 'want', 'desire', 'interest', and 'preference'. For a further discussion of the psycho-linguistic issues
involved, see this link.
8. Moods of resignation. The word ‘resignation’ comes from a Franco-Latin root where it referred to a
continual signing back on, presumably to an identity. I therefore feel that we may today put the word ‘resignation’ to
healthy and productive use to refer to states of being where we find we are taking a point of view regarding the
future in which one is, regretfully, behaving in a way one has learned doesn’t quite express one’s essence. We are
expressing something, but only an identity we have adopted for convenience -- something that is less that one’s full
essence. Moods of resignation will necessarily follow an IAXAP because the adjectival phrase in an IAXAP is in
actuality only a temporary identity of convenience in a self-assertion suited to a moment that is now past.
9. Moments of surprise. The word ‘surprise’ derives from a French root suggesting a mind event, namely
that of a person being temporarily taken over by some energy external to him or her.
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