4. Learning/discovering a set of linguistics that are rationally complementary with IHXENs, for
    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:

  • Confusion arises because if  we "are frustrated" now, will we always be frustrated?  A rational
    answer to this question is an unequivocal "No!" -- because circumstances change and our
    emotions will evolve both with circumstances  and with our own growth in wisdom.  Thus
    IAXAPs confuse us to think we must change when in truth we only need to grow, and growth,
    of course, is always occurring for anyone alive.
  • Rigidity will occur if IAXAPs such as "I am a teacher" make one's social role into an identity of
    higher importance in the neuro-circuits of one's self-image than that of one's humanity.

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:

  1. Becoming familiar with a sufficient vocabulary of emotion nouns to be able to label one's own
    emotion accurately with an IHXEN
  2. Becoming sufficiently familiar with one's own unique patterns of emotional transition to be able
    to chart, practise, and complete reliably, a path to equanimity from almost any strong emotion
  3. Becoming familiar with key distinctions concerning the qualities of communications, such as
    those tabulated below between the words "frank", "honest", "authentic", and "accurate":
Testimonials from Authentix Clients
Brief Narrative of an IHXEN Coaching Engagement
An Overview of the IHXEN Partnering Program
Root Page of Authentix Services to Leaders
Authentix Coaches' Coaching Services
Authentix Engagement Values
Who We Are
Request More Information
Authentix Coaches' Home Page
A Brief Overview of the IHXEN Family
of Rational Emoto-Linguistics known as
Eye-Zen English

by
Angus Cunningham (c) 2009
Principal, Authentix Coaches
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