The Bulletproof Intermittent Fasting feeding window is 6 hours long, giving you an 18-hour fast.

This is the perfect length for an intermittent fast, but this part of the Bulletproof Diet isnt black-andwhite. This is your opportunity to be your own biohacker and experiment to see what works best for
you. If your fast is only 16 hours long, youll still get some, but not all, of the benefits of an 18-hour
fast. Once the fast shortens to less than 15 hours, youll start to lose most of the benefits because
it takes that long for the body to adapt to a fast, but you can play around with this window of 15 to
18 hours to see what gives you the best results and the most mojo. You can also take advantage of
this window by eating dinner earlier the night before if you have a business lunch the next day. For
example, if you have a business lunch at noon the next day and want to achieve a 15-hour fast, all
you need to do is stop eating at 9:00 the night before.
Excerpt From: Dave Asprey. The Bulletproof Diet: Lose up to a Pound a Day, Reclaim Energy and
Focus, Upgrade Your Life. iBooks.

Counselling Courses
Fee Help Approved Courses. No upfront costs whatsoever.

<img height="1" width="1" border="0" src="http://

pagead2.googlesyndication.com/pagead/imp.gif?client=calycos_angelfire&channel=ANG_above_728x90&event=noscript">
/////////////////////////////////////
Close Ad

<img src="../../doc/images/track/ot_noscript.gif?rand=28178" alt=""

width="1" height="1" /> <!-- BEGIN STANDARD TAG - 728 x 90 Lycos - Angelfire Fallthrough - DO NOT MODIFY --> <iframe

frameborder="0" marginwidth="0" marginheight="0" scrolling="no"

width="728" height="90" src="http://ad.yieldmanager.com/st?
ad_type=iframe&amp;ad_size=728x90&amp;section=280303"></iframe>
<!-- END TAG --> Start Ybrant tracker End Ybrant tracker Start Datonics
End Datonics Start Chango End Chango Header

Dan Scorpio NLP, Language

Pattern and Consciousness
EndHeader Freetext

Introduction
This index page leads to a group of articles variously discussing
psycholinguistics, form, words, poetry, neologism, symbolism, clich,
conditioning, pattern recognition, language compression patterning and
patterned behaviour and self awareness through the practical breaking of
fixation created by these. The common, underlying theme here relates to
the structuring and conditioning of consciousness; the articles extend
beyond patterning in words.
Several practical experiments are offered, which may be deployed as forms
of enhancing awareness or meditation should the reader so desire, plus
examples of various novel word form - e.g. in English language
restructuring, neologistic clich repatterning, reading/writing/coding in
phoneic form, presupposition analysis and allegorical/therapeutic
metaphor.

Latest
March 2012
Development work on phonemic modulation of text exploring means of embedding
phonemic coding in written text.
2nd April 2007
New poetic addition on pomes page 'On Hearing Voices of Machine'. This discusses the
linkages between repetitive mechanical vibration and the repeating harmonic tones it
generates that can emulate phons - of and around itself, mantra, vibration in general, and the
tendency of (conditioned mind to attempt to impose its own order (usually linguistic, since
we have predominantly lingusitic consciousness) on such ambient oscillations.
I am beginning to discover that 'poetry' can be very effective means of rapidly getting a
message down in print and may deploy the device more extensively in future.

9th December 2009

Even better than poem (although Shakespeare used the form to good effect in paraphrasing
the theory of evolution in the first four lines of Sonnet 1 around 1608), as a fast, concise
mechanism for setting up and distributing engrams or memes, to use the latest parlance), we
have SONG, the ultimate means of casting a SPELL or enCHANTing and ANCHORING
any particular fixation desired into memory. The mechanisms of effective songwriting
(which basically rest upon rapid, yet covert, conditioning of memory) and those of
propaganda/crowd infection have some startling similarities, as a close study of the works of
Edward Bernays (esp 'Propaganda'), Walter Lippmann and Gustav le Bon in parallel with
the more contagious popular songs of the past 150 years or so will reveal. For this reason, I
am adding some 'songs' into the experimental 'Pomes2' page & will probably ultimately
create a new page with a large nunber of examples and perhaps a rudimentary 'how to do it'
guide.
All this of course, relates to the more sophisticated uses of NLP (they didn't call it NLP in
Stephen Foster or Israel Baline's day, Lennon/McCartney's either), but the techniques of
anchoring, imagery and association using linguistic patterning and new cliche/ideation
generation by these four alone have probably had more effect on the consciousness of
humanity than all the current 'Nelper's' in the world put together end to end.
War is over... ...if you want it (to quote an advanced student).
30th April 2006
New page on language compression added. This has particular relevance to ecomomy in
text messaging and email with further exploration of the mechanics of comprehension and
codification in language - some humourous. Follow link below.
20th October 2005
Appendix on consciousness structure & memory making added to: 'Beginnings of Learning
and Awareness'. http://www.angelfire.com/nd/kinfo/beglearn.html

Links: Skip Next Section to Get to Links

Background
Culturally defined micro and macro-patterns (and the word 'culture' here
means culture in the widest sense as indicating the broad swathe of human
activities) underpin and channel human behaviours. Language in particular
is one of these & often possesses common processes irrespective of its
particular type or content.
As examples of semiological (word-based) activities, the structures of both
scientific and belief systems have much in common in terms of language

pattern, but there exists a significant, irreconcilable break point between

the two.
At root, the former relies upon practical observation, measurement and
repeatability (no matter how circumscribed this may be), the latter upon
repeated word patterning, subjective supposition, speculation and cultural
continuity.
The theories of science - insofar as they apply to the practical world relate to logical and coherent symbolic (linguistic) structures, means of
describing the fragments of world to which they refer supported by hard,
consistent and repeatable physical evidence, evidence, which although
ultimately circular in its linguistic definition, interfaces directly with our
objective physical world as observable cause and effect.
Our day to day existence, our sensory experience, arises in that very same
world of cause and effect. Such experience is hardly subject to the same
rigorous definition found in the specifics of 'science', yet despite this, our
daily pragmatic and mundane behaviours mirror - indeed precede and
underlie - the scientific models.We need no knowledge of Newton's
theories, or even his or their existence, to understand the immediate effects
of gravity or force applied directly to mass.
In contrast to this, belief systems (religious, political, cult, business,
pseudo-scientific, management, etc.) depend essentially upon a form of
'faith' or indoctrination, principally in word pattern, handed on by the
repetition of the (symbolic) pronouncements and 'revelations' provided by
certain charismatic individuals - more often than not reinforced by
repetition, ritual and fear to over enthusiastic, gullible and/or dependent
followers. In one particular case - innocent minors - have no means of
comparison, no developed critical faculties and hence no means of
resisting such conditioning.
Supposed physical evidence supporting such revelations is hearsay,
unconvincing and objectively non-repeatable. Nevertheless, the
conditioned states of mind brought about in the devotees by such
behaviours become realities - real, heavily (word and ritual) conditioned
states that those trance-fixed in them are often willing to die for.

This is not to say that 'science' possesses the only accurate view of the
world (indeed in the 21st Century much of the scientific direction,
investment and hence perception derives from either direct or secondary
selfish corporate exploitation and commercialism - a matter explored
further elsewhere in these pages). Similarly, the comments of 'scientists',
outside their own particular areas of expertise, seldom possess any more
validity than those of anyone else of reasonable intelligence and
knowledge.
Indeed, persons who has immersed themselves in some obscure (and more
often than not in some way corporately directed) area of research for years
may have extremely narrow world views; they are no less immune to the
'belief' forms of conditioning than anyone else - especially when
reputations, bursaries and egos are at stake. Speculation remains
speculation, no matter where, or from whom, it originates; miners know
less about the practical effects of sunlight than farm labourers.
Neither is it to say that that the views of 'scientists' or any other
identifiable interest group who have common behavioural patterns are
necessarily invalid, just that we should doubt the speculations of anybody
irrespective of their supposed authority. The scientific notion of 'big bang'
consmology is ultimately as much a fairy tale as the story in Genesis - both
viewpoints become pale, materialistic irrelevancies when one scratches
even slightly beneath the surface of what we assume we know as
'consciousness' and begin to explore (say) the subtleties of paticca
samuppada.
If we see the dangers in irrationality, superstition, dogma, speculation and
the conditioning of pattern by fear, ignorance and rote - no matter who
would foist them upon us - we inevitably conclude we should perhaps use
coherent 'scientific' methods [not content, not theory, not conclusions nor
speculation, note, but METHODS] of experiment, measurement and
independent repeatability as the best available pragmatic basis of
discovering and supporting our conceptual (and hence linguistic) systems.
Ultimately all our experiences are subjective and conditioned - we merely
agree, and constrain, their objectivity by means of common metaphor and
symbol systems, systems which function implicitly in our culturally and
linguistically constrained consciousness (a circular yet stable, individual

yet collective, conditioned state). Jiddu Krishnamurti, David Bohm,

George Lakoff, Milton Erickson, Susan Strong, Francisco Varela et al have
all variously explored these directions.
Huxley puts much of this succinctly and warns us of the potential and
imminent dangers of not having world views grounded in a consistent and
coherent reality based as far as possible on what we agree as objective,
self-evident 'fact'.
He recognised the importance of the selection of appropriate, physically
meaningful, concise symbolisation and its deterministic effect in human
thinking & action - and the potentials for confusion, self delusion, herd
behaviours, tyranny, competing ideologies and ultimately physical conflict
lurking in its converse - as the most significant problem facing mankind, a
problem which touches the whole through individual consciousness:
'Consider, for example, the domain of science on the one hand, the domain
of politics and religion on the other. Thinking in terms of, and acting in
response to one set of symbols, we have come, in some small measure, to
understand and control the elementary forces of nature. Thinking in terms
of, and acting in response to, another set of symbols, we use these forces as
instruments of mass murder and collective suicide.
In the first case the symbols were well chosen, carefully analysed and
progressively adapted to the emergent facts of physical existence. In the
second case symbols originally ill-chosen were never subjected to
thorough-going analysis and never re-formulated so as to harmonise with
the emergent facts of human existence. Worse still, these misleading
symbols were everywhere treated with a wholly unwarranted respect, as
though, in some mysterious way, they were more real than the realities.
In the contexts of religion and politics, words are not regarded as standing,
rather inadequately, for things and events; on the contrary, things and
events are regarded as particular illustrations of words.' [Aldous Huxley:
Foreword to Krishnamurti's 'First and Last Freedom']
and further...
'Language permits its users to pay attention to things, persons and events,
even when the things and persons are not present and the events are not
taking place. Language gives definition to our memories and, by

translating experiences into symbols, converts the immediacy of craving or

abhorrence, of hatred or love, into fixed principles of feeling and conduct.
In some way of which we are totally unconscious, the reticular system of
the brain selects from a countless host of stimuli those few experiences
which are of practical importance to us. From these unconsciously
selected experiences we more or less consciously select and abstract a
smaller number, which we label with words from our vocabulary and then
classify within a system at once metaphysical, scientific and ethical, made
up of other words on a higher level of abstraction.
In cases where the selecting and abstracting have been dictated by a
system that is not too erroneous as a view of the nature of things, and
where the verbal labels have been intelligently chosen and their symbolic
nature clearly understood, our behaviour is apt to be realistic and
tolerably decent.
But under the influence of badly chosen words, applied, without any
understanding of their merely symbolic character, to experiences that have
been selected and abstracted in the light of a system of erroneous ideas,
we are apt to behave with a fiendishness and an organised stupidity, of
which dumb animals (precisely because they are dumb and cannot speak)
are blessedly incapable.'
['Education for Freedom' - from Brave New World Revisited]

Ultimately, the articles on this site explore, in diverse ways, the uses/
abuses, effects and interaction of language and other symbol systems and
how they manifest and persist in conditioning through repetitive pattern
and behaviour in human consciousness.
When deep awareness awakens, (and groups of 'hands on' exercises to
facilitate this appear in several articles), and applies the use of concise
symbology - using it accurately, i.e. sparingly, without repetition and only
as necessary in interaction with the physical world - then the dross
becomes increasingly displaced, atrophied and falls away as direct
awareness and lucid thinking takes its rightful place as a companion of
intelligence and not a barrier to it; 'remove the obstacles and the fountain
will flow'.

When we interact with the world, we do so through our senses - yet we

very rarely truly interact with the world.
Our immersion in (mostly unconscious) reactive, habitual, erroneous and
largely irrelevant thought processes initiated in childhood (and reinforced
collectively and reciprocally as a mass, ingrained habit of repetition and
trivia at almost every turn) - the incessant and infernal 'internal dialogue'
trance-fixes us in illusion, illusion perpetuated by our own internal noise.
As awareness of this (largely unnecessary) illusion grows we move
increasngly into sensory contact with the ground of natural reality.
Realising that the description, any description of anything, is symbolic and
as such never exists or existed as the described; we are indeed fools to
engage, manipulate or enter into bondage with such, other than by
practical, physical need.
We encounter the real when we cease imaging and blurring 'what is' with
unnecessary symbol. Coincidentally we become free of the psycholgical or
'effortful' desire process that arises as a consequence of the images created
in the noise.
Conception conditions perception...
"As a man thinketh in his heart, so he is."
[Attributed to Jesus of Nazareth]
"The repetition of cliches and the repetition of stereotypes is sometimes{?}
a substitute for reality."
[Thomas Matussek: the question mark is mine... DS]

Footnote on NLP:
With regard to 'Neuro Linguistic Programming' (NLP), this site touches on
it in its original (essentially Ericksonian/Satir/Bateson) form insofar as it
concerns exploratory energetic resonance(mirroring), 'language'
'programming' or patterning and breaking habit, not as a body of
'knowledge' used for manipulative and/or commercial purposes.

Epilogue: The Blacksmith

The blacksmith thought long and hard before finally preparing drawings
for the new machine. Even when he had a full set of plans, he pored over
them day and night making revision after revision to ensure the design was
right. Finally happy with it, he set to work in his forge heating,
hammering, bending, drilling, joining and filing the tortured wrought iron
until the basic shape of his new design emerged. Satisfied with the
essential form, the smith set to work inside it, installing a tiny steam
engine and generator - in order that the device could be self propelling and a delicate self correcting control mechanism. He set the controls such
that the machine could automatically refuel wherever it happened to find
itself, and thus be self perpetuating. Satisfied, his work complete, he
placed it down in the courtyard outside the forge, lit the fire and watched,
as with a toot and a hiss of steam, it trundled away down the path towards
the village. The smith smiled, triumphant at his success. He watched his
creation disappear into the distance, knowing it would return, for he had
programmed the controls to ensure that this would be the case.
The next day he observed no sign of the machine, nor the next or the next
after that. The worried smith donned his cloak and set off for the village.
'Have you seen a strange new machine passing this way?' he enquired of a
herdsman he passed on the track.
'Indeed I have Mr Smith. Twas a puffing, steaming thing that played
music.'
'Music?' replied the startled smith, 'no that can't be the one. Mine was
designed to transport people.'
Further along the same track he encountered a milk-maid and asked her
about the machine.
'Aye, two days ago I saw it. Two legs it had, and it was laughing and
teaching some village children how to dance a jig.'
'That can't be it. The machine I built didn't have legs, it had wheels. That
can't be my machine, it's nothing like it.'
At the Arable Pea, the village inn, a group of farm labourers were sitting
outside swilling ale. The smith enquired had they seen his machine,

describing it in detail to them in order to prevent ambiguity, for ambiguity

was something he always sought to avoid.
'No I ain't seen nothing like that,' said the first labourer, a large, burly, suntanned man. 'But there be a metal box out here last night talking and telling
us jokes. Had us in stitches it did.'
'Nay,' said a grey haired man, 'it be telling us strange stories.'
'I don't remember it saying nothing,' asserted a third man. 'What I do
remember is it were sat there and it suddenly grew wings and flew off over
the church tower.'
The three men stared at each other and then started to disagree, a
disagreement that grew into a heated dispute fuelled by the ale.
The blacksmith shook his head, wondering what had become of his
transportation machine. He turned and walked back slowly to his forge
with a heavy heart. When he arrived, he found his machine sat on the
bench humming quietly. Carefully, he examined it and, to his surprise,
found that it had indeed somehow acquired wings and a pair of legs. He
stepped back, stared at it blankly and scratched his head.
'Tell me, what surprises you most,' murmured the machine in a melodious
voice, 'the wings and legs, or me talking?'
The smith fell back in amazement wondering if he were hearing things and
going mad.
'Well,' continued the machine, 'is the question too hard?'
'Y, y, you can speak!' stuttered the smith, 'I didn't build you to do that! Your
purpose is to transport people.'
'Well that might be what you think, but it's not what they think. There are
more ways than one of transporting people you know; in fact there are as
many as there are people. When you created me, you did more than you
know, you know.

I am of a species known as the Earth Mop. We are forms, but formless

because our form changes as the individual beholds us: we are maps, but
maps of nothing until someone beholds us - then we show the way home.
We ratify rosy outlooks, but if you don't happen to have a rosy outlook,
we'll ratify that as well.'
Flabbergasted, the blacksmith stared with his mouth hung wide open as his
creation made a strange buzzing sound, lurched and flew off through the
open window.
In the secret cellar of the forge the real blacksmith, who had created the
mechanical blacksmith that built the machine, listened to the goings on
upstairs.
He smiled, tapped his foot gently on the dirt floor and chuckled to himself..

email by removing spam: spamdavewilliams3athotmail.com

EndFreetext
Links Index of Links to Sub Pages:
Practical Choiceless Awareness
Awareness Exercises: The Union of Mind and Body
Patterning and Consciousness
Eprime
Presupposition
Language Abuse
Atonal Therapeutic Chant
Novel Languge Forms: Pomes and Lyrical
This Statement is My Testament
More Language Abuse
Prince and Magician Index
Eprime2

Phonetic Web Pages

Koan
Cliche and Word Journey
Neologism and Cliche
Therapeutic Metaphor
Metaphor Problem Solving
Language Compression
Reverse Anchoring
Undoing Conditioned/Habitual Behaviours
Selected Bibliography & Further Reading for this Site
Exercises 21 and 22: Toning and Dynamic Kinesthetic Awareness
The Beginnings of Learning and Awareness
EndLinks List
Advertisements on this page are not the responsibilty of the author
who neither endorses the products nor gains pecuniary advantage.
EndList Counter
EndCounter

Sponsored by