Experience makes sure that. What would be wrong if Christ made stones into bread and ate them? Do not ignore national characteristics and customs
There were cases when a person fanatically believed in treatment, but this did not help him much, and cases when a person was a stubborn skeptic and, nevertheless, the problems “disappeared” without a trace. Moreover, very unusual changes occurred in the human body. For example, a person had a long-term chronic peptic ulcer of the stomach and duodenum and... after my work, not only the “fresh” ulcer disappeared, but also the scars of all old ulcers. After treatment, doctors could not find any traces or symptoms of the disease in a person in whom they had been monitoring the development of the disease for sometimes decades. Atrophied organs “turned” into completely healthy ones. For example, in the lungs of a patient with tuberculosis, after treatment, no calcareous cavities, etc. were found.
It is curious that the calcareous formations in the lungs were not part of a living organism, but arose in the place of dead lung tissue. The dead matter inside the living one disappears, and the dead lung tissue, which died many years ago, finds itself again where it should be, according to nature’s plan. Dead matter disappears and healthy tissue appears, and no one could even say that anything had ever happened to the lungs of this person, especially tuberculosis, etc.
Sometimes things happened that became clear to me later. For example, among my fellow students there were also deep-seated skeptics who tried to prove to me that I was wrong. One day I was asked to conduct an experiment to prove the “wrongness” of my positions. I was asked to identify the diseases of my fellow student Yura Karpenko. He stood in front of me, I was blindfolded, and I began scanning his body. I began the scan, describing the problems I could find in him. I felt his organs, his presence in front of me. When I finished, they asked me to remove the blindfold and... he was not where he was before I was blindfolded. I was surprised because I clearly felt his presence when he was not there. Thus, they tried to prove to me that my ideas were wrong, but for some reason everyone did not pay attention to the fact that I accurately described all his problems. They only noticed that he left the place where he stood at the beginning of the experiment, and I continued to describe his condition.
At that time, I had not yet heard about the Kirlian effect, I did not understand that a person, like any other living creature, leaves his imprint in the place where he was for at least a second. And the longer a person remains motionless in one place, the longer this imprint remains there. Therefore, if you tune in to the place where this person was, you can “remove” any information about this person and not only about his state of health...
Later I realized and practically proved that you can get any information about a person from his photograph, from his voice, from his image, and not only when you yourself saw or heard this person, but also when it was done by another person who should only think about it. Only for me the ethical side of this issue has always been present. I considered such viewing possible only at the request of the person himself, with rare exceptions. And such a rare exception, in my opinion, can only be a threat to my life, the life of my loved ones or any other person. In all other cases, a person has the right to privacy of his personal life. For now, let's return to the sequence of events...
As a result of my experiments, I discovered the existence of telepathic transmission of information and even telepathic control of another person. Orthodox science completely rejected the presence of telepathy as such, denied its very existence. From personal experience I am convinced that telepathy is real. On the one hand, I understood the skepticism of orthodox science. Very often people who study the paranormal have nothing but enthusiasm. Very often, psychologists and psychiatrists who either personally experienced paranormal phenomena or witnessed them became parapsychologists. But, nevertheless, they remained blind, groping forward.
To experiment with telepathy, they developed tests with cards that were based on statistics and probability theory, which in themselves are not flawless in terms of truth. In addition, skeptics, when positive results exceed probability, have always found an “explanation” for these facts. And it didn’t matter that they were wrong, what mattered was that their arguments could not be refuted. Therefore, I decided for myself to conduct an impeccable experiment confirming the existence of telepathy. And it seems to me that I managed to do it. I decided to put a person into a deep hypnotic sleep, where this person could only respond to my voice and not respond to everything else. After putting a person into a similar state, I stood behind, ten to fifteen meters from him and, without moving, without uttering a single word, I mentally ordered the person to stand up and move forward, avoiding all obstacles in his path. My eyes became the eyes of a person in a deep hypnotic trance.
Signals from my brain controlled the movement of this person’s body; at first, my control of the other person’s body was clumsy, the body moved jerkily, and did not always obey. But over time, I learned to control another person's body quite well. The feeling of this is comparable to learning to drive a car. It is necessary to get used to the sensitivity of the gas and brake pedals so that the car does not jerk jerkily. Likewise, when controlling the body of another person, it is necessary to select the correct control signals. When this problem was solved, I “guided” the person through the diagram given to me on a piece of paper. I was given the task of leading a person between randomly placed chairs, leading him to a piano, putting him on a chair, opening the lid and forcing this person to play something. Which is what I did. The subject, or rather the subject, in a state of trance, walked between the arranged chairs, sat down and began to play...
Moreover, this girl did not know how to play the piano (like me) before entering this state and could not play after leaving it. Moreover, she played a melody that was not known to any of the several professional musicians present at the experiment. The music was close to classical, somewhat reminiscent of Beethoven's music. After being brought out of the hypnotic trance, this girl had absolutely no memory of anything she had done. She only remembered that she closed her eyes and immediately opened them. This experiment was carried out several times with the same result. Moreover, in subsequent experiments I did not have to waste time learning to control another person’s body...
From the very beginning of studying and developing my capabilities, I have always tried to prove to skeptics that the influence of one person on another exists and is real. It seemed to me that a person was simply mistaken, and he only needed help to open his eyes in order to be presented with an incredibly interesting world that was fraught with clues to the secrets of nature. I almost always succeeded. The skeptic was forced to admit the facts and... nothing changed. Many people told me: “Prove all this to me personally and then I will believe it!” And I proved it. But as a result of this, nothing changed, these people continued to convey false ideas to others, the falsity of which they themselves were able to convince themselves...
It was difficult for me to understand why people who call themselves scientists are not interested in knowing the truth?! Personally, I thought it was strange. At first I spent a lot of effort and time proving to such people that I was right, but then I realized that many of them did not need the truth. It is even dangerous for them, since because of the truth they can lose their cushy places, “scientific” reputation, etc. I was always outraged by the fact that all these people, neither at school nor at institutes and universities, did not demand that teachers and lecturers personally prove to them the correctness of certain statements. They absorbed everything blindly, without any objections. But they rejected the real facts confirming my assumptions, saying: “this is, of course, interesting, but I would like to verify this from my own personal experience.” And I proved it from their personal experience, but even their own experience did not change their positions.
Often, after I proved something to these people, they simply disappeared from my horizons, often denying even the fact of knowing me. I was annoyed by such dishonesty, but nothing more. My goal was not to obtain academic degrees, but to learn the truth, first of all, for myself. I understood perfectly well that I had gone against almost everyone in science. Because my results and concepts about the nature of things contradicted most of the prevailing ideas in science. But this did not bother me, I was stubborn since childhood and the phrase “this is so, because it is so” to force me to change my beliefs just because a doctor of science or academician said it was simply impossible.
and kerosene.Where does the greatest Archimedean force act on the load?
a) The Archimedean force is the same in all three liquids.
b) In water
c) In mercury
d) In kerosene
20. A stone with a mass of 500 g is thrown vertically upward with an initial speed of 6 m/s. Choose the correct statement.
a)The momentum of the stone increases as it rises
b) The momentum of the stone when thrown is 3 kg m/s
c) When a stone moves vertically upward, the momentum of the rock-earth system is conserved.
d) The momentum of the stone when thrown is 3000 kg m/s
21. Internal energy of a part after it is processed on a lathe:
a)Decreased as a result of heat transfer.
b) Decreased due to work done.
c)Increased due to heat transfer.
d)Increased by doing work.
22.The electrometer ball was touched with a negatively charged ebonite stick. Choose the correct statement.
a) The charged arrow is repelled from the rod.
b) The total charge of the stick and the electrometer has increased.
c) The electrometer has acquired a positive charge.
d) The total charge of the stick and the electrometer has decreased
23. The gas pressure is lower, the.... the molecules hit the walls of the vessel.
a) Less often and stronger
b) Does not change
c) More often and stronger.
d) Less often and weaker
24. How will the elastic force change if the elongation of the spring is halved?
a) Will double in size.
b) Will remain unchanged.
c) Will be reduced by half.
d) Will increase fourfold.
25. Light with frequency v falls on the surface of a metal with work function A. The photoelectric effect is possible if
a)v=A/h
b)v c)v≪A/h
d)v≥A/h
26. Compare the internal energy of 1 kg of water and 1 kg of ice at a temperature of 00C
a) Same
b) The internal energy of water is less than that of ice
c) The internal energy of water is greater than that of ice
d) Comparison is not possible
27.In what medium do sound waves travel at the minimum speed?
a) In solids
b) In liquids
c) In gases
d) In a vacuum
28. An electrified ebonite stick touched a small piece of foil. Choose the correct statement.
a) The foil began to be attracted to the stick
b) The foil acquired a charge of the same sign as the stick
c) The total charge of the stick and foil has decreased
d) The total charge of the stick and foil has increased
29. A ray of light falls on a flat mirror at an angle of 30° to its surface. What is the angle between the incident ray and the reflected ray?
a)30°.
b)60°.
c)120°.
d)50°.
30. A glass rod was rubbed on a silk cloth. Choose the correct statement.
a) During friction, new charged particles appear.
b) Positively charged particles moved from the fabric to the stick
c) The charges acquired by the stick and the cloth are of different signs.
d) Charges acquired by a stick and cloth of a single sign.
31. Is the internal energy of 1 kg of water and 1 kg of steam the same at a temperature of 100 degrees
a) Same
b) Steam has more energy
c) Water has more energy
d) It all depends on the method of generating steam
32. During five periods of oscillation, the load on the spring has traveled a distance of 10 m. Find the amplitude of the oscillations.
a)2 m
b)1 m
c)0.5 m
Scientists have come to the conclusion that the same name
charged bodies repel each other, and oppositely charged bodies -
are attracted."
2. In what direction will the foil ball deviate if it is first touched with a positively charged stick and then moved away?
stick to the side? (the picture is attached below). Where would the ball go?
if the stick had a negative charge at the beginning of the experiment?
If we sense that there is a potential highlight, we ask questions like: “Is this interesting to you?”, “Does this surprise you?”, “Is this something you would like to see more of in your life?” or “Do you think this is good or bad?” Such processes encourage people to consider whether what we see as a possible beginning of history is really new to them and whether it opens up a direction that they prefer to the direction of problem-laden history.
In addition to asking questions, we pay attention to nonverbal communication. When I (JF) wonder aloud how Jessica moved from one set of effects to another (page PO), she readily begins to detail the differences between the past and present. We take this ease and readiness as evidence that this beginning of the story is appropriate and meaningful, so we continue to find out additional details. If someone does not respond so readily, we tend to stop questioning about those specific events and go back to listening and asking destructive questions.
Remember that as we move into people's worlds of concrete experience, we listen to their existing narratives - especially at the very beginning. By listening, we orient ourselves to their values, habits and preferred ways of establishing
connections. The intimate visual details that Jessica volunteered to describe confirmed that a relationship of mutual trust and respect was developing between us. Only when such confirmation is felt can we calmly move on to constructing a new story. This is especially true for people who have a personal history of violence (like Jessica's). Trying to move too quickly can be perceived as additional violence and infringement on the part of a more powerful other. At the same time, it is important to be careful not to elaborate or replicate violence by engaging in “voyeurism” and drawing out more details about the problematic story that the person is freely telling (Durrant & Kowalski, 1990).
Developing the beginning of the story
If we agree on a preferred beginning of a story that seems relevant and interesting to the people we work with, we encourage them to develop an alternative story. In Jessica's case, singing with her grandmother was a powerful moment that gave rise to a lively and motivating story. Jessica not only “remembered” the event, but created a speculative story and her future based on it. And although the future was speculative, Jessica began to live by it.
We don't have a formula to guide this process, but we do keep in mind that stories involve events that happen all the time in specific contexts, and they tend to involve more than just one person. Remember that the way new stories can change people's lives is that telling them to other people results in the presentation of meaning. To transform the therapeutic conversation into a “ritual space” in which the presentation of meaning can occur, we strive to create an atmosphere of focused attention and mutual respect that allows people to easily and naturally experientially enter into the stories they tell. Ideally, people should experience events as they talk about them.
Think like a novelist or screenwriter
If you talk to me (J.K.) while I'm reading, I may not answer you. This doesn't mean I'm ignoring you. I just might not be here. I may be in another country or in another time. I can even be a different person.
Good novels, plays, and poems create worlds that the reader enters. We have found it helpful to think about what makes stories so compelling and how they capture our senses and imagination (White, 1988/9).
One of the ways writers, playwrights, and other sophisticated storytellers give their stories experiential vividness is by including details. Ponder a passage from Franny and Zooey (Salinger, 1955/61, Penguin). In this episode, Lane meets Franny's train:
"Franny was one of the first to leave the far car at the north end of the platform. Lane saw her immediately, and, no matter what he tried to do with his face, his hand was thrown up so that everything immediately became clear. And Franny understood this and waved fervently in response. She was wearing a sheared raccoon fur coat, and Lane, walking towards her with a quick step, but with an imperturbable face, suddenly thought that on the whole platform he was the only one who truly knew Franny’s fur coat. He remembered how once, in someone's car, having been kissing Franny for half an hour, he suddenly kissed the lapel of her fur coat, as if it were a completely natural, desired extension of herself.
Lane! - Franny greeted him very joyfully: she was not one of those who hide her joy.
Throwing her arms around his neck, she kissed him. It was a platform kiss - casual at first, but immediately slowed down, as if they had simply bumped their foreheads."*
Under another pen, this content could be conveyed by the phrase "Lane met Franny at the railway station." As you can see, this episode is crafted with details that draw us into it.
Likewise, when people find specific details in their memories, they empirically
*Translation by R Wright-Kovaleva
are loaded into them. (Notice what happens if you think about a long-ago event and start to sort out its details: what you and other people were wearing, who spoke when and to whom, what time of day it was, how bright or dim the lights were, etc. .).
In contrast to the effects of a problem-rich story, it is important to develop the most detailed and meaningful counterstory. During our second meeting, Jessica and I (JF) talked about how she was able to mitigate and isolate the effects of violence in her life. Although the story that emerged here was greatly abridged, it was beautiful and rich in detail. This story could always become part of Jessica's life narrative, but until six weeks ago, the events from which it was constructed lay scattered and dusty, in rarely visited corners of memories.
One sure way to encourage people to flesh out their stories is to ask questions about the different modalities of their experiences. In an excerpt from Franny and Zooey, J.D. Salinger describes what Lane thinks as well as what he does and feels.
We have found that people engage much more experientially with emergent stories when they include more than one modality of experience. We were particularly struck by how the different modalities drew us into the story when we watched a video of David Epston's work. During the conversation we observed, a teenage boy told David about a conversation he had with his grandfather. "What was his expression when you told him that?" - asked David. "What did he call you? When he told you that, did he address you in any special way?" And later: “Did you plan what you were going to tell him?”
It is very helpful to ask people what they are thinking, doing and feeling, as well as what they are seeing, hearing and feeling.
I (J.K.) don't know all the details of what Jessica experienced when she remembers teaching her grandmother the song, but every time I hear her story, I I feel like I'm sitting on my grandmother's lap. I must have been about four years old, and we were sitting on a swing that hung on the veranda to the left of the front door. The day was drawing to a close, and the tiger lines of the hedge cast long and very clear shadows on the lawn,
*See the transcript at the end of this chapter for more examples of the Role of Details in Creating Stories.
Covered with clover. She was wearing a blue cotton house dress. Her large, soft, warm, pale hands gently and calmly lulled me to sleep, and we slowly and almost imperceptibly swayed from side to side. She bet I couldn't count out loud to one hundred, and when I got to a hundred, she bet I couldn't count to two hundred. I felt her breath slightly moving the hair on the top of my head...
Characters and different points of view
Most stories have multiple characters. Because we view realities as socially constructed, it makes sense to include others in the re-writing of stories. The main way to do this is through asking about other people's points of view.
A change in perspective almost always introduces different details, different emotions, or different meanings. There are many different points of view that we can offer: seeing through the eyes of other people (relative, co-worker, best friend, tormentor), seeing with our own eyes at another age, “stepping back” and looking from a reflective position, looking back from the future, looking forward from the past, etc.
I (JF) asked Jessica who would have predicted that she would be able to cope with the effects of abuse if they had known about it. Jessica said that some teachers and classmates. They knew she was tenacious and smart. Convinced of her tenacity and intelligence, Jessica, through the eyes of her teachers and classmates, redefined her situation in a different way - through her belief that she could resist violence.
Later, after wondering what her grandmother appreciated most about her, I asked Jessica to tell part of her story from her grandmother's point of view. Then Jessica admitted that she was attractive (which she never admitted from her point of view). This confession showed Jessica the way to re-experience the "lost episodes" in her life - related to being a good person, being healthy, soulful, cheerful, sensitive and able to recognize the good in others. While she tells these stories, and I listen, trying to find out more details -
lei, we are participating in the ceremony; we stage the enactment of meaning on these stories, allowing the emotions, actions, and beliefs associated with them to become part of Jessica's official life story.
Paying attention to the scene or setting of a story is another aspect of making it an experientially uplifting narrative. In this case, it is important to ask questions about the different contexts in a person's life. For Jessica, her problem-dominant history occurred primarily in her childhood home, involving certain family members, and in social situations. Moreover, it took place in the context of a patriarchal structure in which women are viewed as the property of men. The alternative story she created included contexts of school, professional settings, and being at home with her grandmother. These are all less patriarchal contexts than the one that supported her problem-laden history.
In other situations, "pulling" descriptions out of context puts stories in their real place. This can be important when it comes to making sure that these stories are livedable. Placing your experiences in places draws people into enacting stories.
Dual Landscapes
Michael White (White & Epston, 1990), following Jerome Bruner (1986), speaks of "double landscapes" actions And consciousness. He believes that because the stories that make up people's lives unfold in these two landscapes, therapists should be educated about both. Let's first consider the action landscape. Bruner (J. Washner, 1986) writes that its “components are the parameters of movement: reason, intention or purpose, situation, instrument - something related to the “grammar of history”. This resembles “who, what, when, where and how” journalism In the landscape of action we arrange sequences of events over time.
Much of what we have already discussed as "developing the beginning of the story" relates to the action landscape: details in several modalities, inclusive viewpoints various characters V
Special stage or surroundings. Now we need to add the action itself. What happened, in what sequence, which characters were involved?
Many times, Jessica and I worked together to extend her preferred stories into the action landscape. She told the story of her achievements at school. We explored events in her professional life in which the consequences of violence have less power than in her social life. She told me in detail - from two advantageous points of view - the story about singing with her grandmother, describing the events accompanying this and analyzing them in more detail with each retelling. When Jessica returned four years later, she told me the story of her trips to the racing stables and the darts club, and I suggested that she expand these events.
In the landscape of action, we are interested in constructing an “acting self” in relation to people. That is, we ask questions while keeping in mind the expansion of those aspects of the emerging story that support “personal action” (Adams-Westcott, Dafforn, & Sterne, 1993). The very act of recomposing requires and demonstrates personal action, and most people experience this in such work. We take identifying personal agency a step further by asking, in different modes, how people got to where they are. In Jessica's case, one example is the question of what she did to create her own identity, rather than letting the consequences of violence do it for her.
By asking "how" or asking questions that presuppose "how," we are very effective in generating stories of personal action. Answers to "how" questions can also give stories empirical vividness and develop the sequence of events over time. Here are examples of such questions: “How did you do this?”, “What did you do that led to the emergence of this new feeling?”, “How did you discover this new way of perceiving the situation?” The answers to such questions almost always take the form of stories*.
We are thinking about form history as it appears. What preceded unique episode? How smoothly is the
*You can try this yourself. Select a behavior, perception, or emotion from your recent experience. Ask yourself how this behavior, experience, or emotion came about. Would your answer serve as a story of a special
did events happen? Were there any false starts? What did this particular episode lead to? In this regard, we are particularly interested to know whether there is turning point- the place where history takes a turn for the good. However, "turning point" does not serve as a universal metaphor for every person and every situation. When this point is there, it becomes a significant event that we can build in time so that it becomes history. This point becomes the focal point, and the problematic story becomes the preferred one. We are convinced that it deserves special attention, accompanied by the creation of a new form, the inclusion of new details, and even treatment of it as a story-within-a-story.
No matter how alive a story appears in the landscape of action, it must have meaning. In addition, it must be developed on the landscape of consciousness. By “landscape of consciousness” we mean the imaginary territory onto which people “map” meanings, desires, intentions, beliefs, obligations, motivations, values, and so on - everything that is associated with their experience of the landscape of action. In other words, in the landscape of consciousness, people reflect on the meaning of experiences stored in the landscape of action. Thus, when Jessica called her new self-image “my new image,” she was on the landscape of consciousness.
Jerome Bruner (1986) discusses how the interaction between these two dual landscapes encourages empathic and experiential engagement with the lives and minds of the story's characters. Whether reading a novel, watching a movie, or listening to a funny story, we actually become engaged by thinking about meaning actions of people: why they do what they do; whether what they hope for will happen or not; what their actions say about their character, etc. Previously, we discussed how to interview people about how they construct stories about mediating selves. The sequence of events that they lay out in response to the "how" questions embodies the personal mediation of people as they enter the landscape of consciousness and make sense of it.
To explore the landscape of consciousness, we ask questions that (Freedman & Combs) call semantic. These are questions that encourage people to step back from the landscape of action and reflect on desires, motivations, values, beliefs.
Niyami, teaching, subtexts, etc. - over everything that leads to the actions they talk about and follows from them.
During my second meeting with Jessica, I asked what it meant to her that she had already achieved so much in the face of violence. Jessica, after thinking about it, replied: this means that she is smart and persistent. We are convinced that she had not previously linked her personal qualities of intelligence and perseverance directly to actions - becoming a nurse, succeeding in a difficult job and making a beautiful home for herself - despite the consequences of violence. Even if she ever did this, both the landscape of action and the landscape of consciousness became more real, vivid and memorable for her as she reflected on the story she had constructed.
Again, when I asked Jessica what her grandmother recognized and valued most about her, we navigated a landscape of consciousness. Jessica responded that her grandmother recognized and appreciated her attractiveness. She went on to explain that being attractive means many things: that she is a good person; that she is warm-hearted, funny, normal, healthy, cheerful and receptive; that she sees the good in others. Even if this rich and wonderful complex of meanings had never been connected in her experience, during the therapeutic conversation it connected for Jessica in the memory of sitting on her grandmother's lap and learning a song with her. And all together - meanings and actions - gave rise to a narrative that was detailed, viable and evocative.
Hypothetical or speculative forms of experience
Fiction has taught us that truth can be found in the description of events that never happened. After all, as Edward Bruner (1986a) reminds us."
“...Stories serve as meaning-generating interpretive devices that frame the present with a hypothetical past and a predicted future.”
Imagine the speculative story that Jessica developed about how her life might have turned out, “starting when she was very little and constantly adding to how things might be different for her now if she lived with her grandmother." This speaks to Jessica's preferred identity, which she has worked hard to construct over the years. Fear of the atmosphere of public places, caused by years of abuse in her parents' home, was never her preferred identity, it was a "trick" set up by abuse.
Some bright moments can be easily lost. If they do appear, using them as a basis for thinking about what could happen or what will happen is another way of keeping them alive and framed as a story. A hypothetical story can become the basis for actual present and future events.
Developing the "history of the present"
Michael White (White & Epston, 1990) writes:
“Social scientists became interested in the textual analogy, which was prompted by the observation that although an episode of behavior occurs in time in such a way that it no longer exists* in the present, when attention is paid to it, the meaning attributed to it persists in time. In their quest to make sense of life, people are faced with the task of arranging the episodes of their experience into a temporal sequence in such a way as to achieve a coherent understanding of themselves and the world around them."
In reproducing such representations, we strive to connect in time one preferred event that we have identified with other preferred events so that their meanings are preserved and so that the events themselves and their meanings can Condense a person's narrative in a preferred way. Therefore, if a preferred event is identified and turned into a story, we ask questions that can connect it to other events of the past and future.
Before adopting the narrative map, we helped people find “resources” in non-problematic life contexts and use them in problematic contexts. It was quite common for us to look for these resources in past experience. However, we viewed resources as states of consciousness and used past experience only as a way to help people achieve resource states. We have paid little attention to linking episodes of experience and state into a narrative that persists over time. We now consider aspects of experience such as significant life events that can change problematic narratives through the representation of their meaning and connection with other such events. This leads us to dedicate a lot of time and energy to reviewing, reliving, and connecting the factors that precede these unique episodes. Michael White (1993) calls the history that emerges from such a process “the history of the present.”
In working with Jessica, her achievements despite her experience of violence acted as unique episodes. By asking who could have predicted that she would resist the consequences of violence (as her accomplishments indicate), I encouraged Jessica to co-construct the story of the present with me. This story included more details than we recorded in the written narrative. It included mention of several people who might have foreseen Jessica's ability to resist violence, and stories of some of the events they witnessed at various points in her life. We turned each of these events into a story - a harbinger of resistance to violence. Together they presented the story of her real achievements
Extending history into the future
How does emerging new history influence a person's thoughts about the future? As people increasingly liberate their past from the influence of problematic-dominant stories, they are able to envision, expect, and plan for a less problematic future. During our second meeting with Jessica, when I asked her, “Looking back over the years when you used your strength and intelligence to take on...
responsibility for your life - got an education, became a nurse who deals with life and death situations, found ways to limit the consequences of violence, - is your willingness to get married the next step?" - I retold the story of the present and asked her to extend this story to future. In response to my question, Jessica began to imagine that she would have warm and tender feelings and be involved with another person. Now she could truly believe that she could move into the realm of a romantic relationship - which had previously seemed only a fantasy.
When Jessica returned four years later, we discovered that she had begun to understand the future that she had been creating as we worked together.
Practice format for story development
We offer this format of practice to you as a teaching tool, but not as a prescription or prescription. He outlines an idealized form for conversation therapy that brings together many of the ideas we have described. In real work, conversation rarely takes this form. As with any interesting conversation, there will be deviations, repetitions and changes in order.
1. Start with a unique episode. Even when people describe problem-rich stories, they often mention or imply experiences that do not correspond to those stories. Ask about such events.
You said that although feelings of hopelessness often make you consider suicide, you know that you don't really want to die. When was the last time this knowledge helped you stop suicidal thoughts?
You said that last week your son woke you up four times during the night. What happened on the other three nights?
If such things are not mentioned, ask about times and places when and where they might have happened.
Have there been times when the desire to argue could have prevailed, but he failed to do so?
When was the last time your son went to school by himself 9
2. Make sure the unique episode represents the preferred
ny experience.
Ask people to rate a unique episode. Was it a good experience or a bad one?
Would you like more interactions like this in your relationship?
Question: “Why did the devil tempt Christ with precisely such temptations in the desert, and what would be wrong if Christ made stones into bread and ate?”
Peace to you, Andrey!
The fact is that every temptation that Satan directed at Jesus (and directs at man) has some kind of condition at its core. Those. it’s not just “eat if you’re hungry” or “rest if you’re tired,” it’s always “do you believe in God?” and “who do you worship?”
Let's take a closer look at the devil's words to Jesus:
“If you are the Son of God, command that these stones become bread” ().
Do you see the global issue on which temptation rests?
Are you sure, Jesus, that you are the Son of God? Look at you! Beggar, lonely, already losing consciousness from hunger, terrible prospects lie ahead. Will the Son of God be allowed to starve to death?! What if you are dying here and don’t even suspect that God doesn’t care about you, that you are not the Messiah, you are not a saint and the chosen one, and the Almighty will not give you the power to perform a miracle and eat. Try it, and if it doesn’t work, then stop your fast and live for your pleasure while you live.
"if you are the Son of God..." Are you sure, Jesus, that You are the Son of God, and even the beloved? Well, check it out! If you can turn these stones into bread, if you can feed yourself, then, indeed, you are who you think you are. Come on, transform it! Check myself! Feed me myself! Demonstrate my success, their possibilities! Prove to others and yourself that you are who you say you are, that you are the Son of God.
The point was not to satisfy your hunger, Andrey. Satan tried to make Jesus commit 2 sins:
Take care of Yourself, saving your own skin from death and using your opportunities for yourself, while the law of Heaven states that the opportunities given by God must be used for others and only for the benefit of others (; )
And be convinced by experience that He believes correctly, that “beloved Son” are not empty words, but are spoken specifically about Him, about Jesus. But Jesus had no right to allow Himself to do this. He had to live only by faith in the Word of God, because this is our path. After all, we humans can live and be saved only by faith in the word of God. ()
The same principle lay in the next two temptations:
“...if you are the Son of God, throw yourself down...” and then you will see whether you think about yourself correctly, because it is said that the angels will immediately catch you. Stop living in the belief that when the going gets tough, angels will pick you up. Test God on this matter right here and now! Otherwise, suddenly they won’t pick it up! “Did God really say...” () , what will be saved? Why wait? check Him out now!
But Jesus had to live in complete trust in the Father, in complete trust in the Word.
When Satan failed to shake Jesus' trust in the Father, Satan attacked that part of the human being that always desires peace, security, stability, and having things done quickly and without stress. Satan suggested without a fight give Jesus the victory He came for!
“shows Him all the kingdoms of the world and their glory... all this I will give to You...” It's that simple! There will be no moment-to-moment confrontation with sin! There will be no contempt and spitting in His face, there will be no scourging, there will be no Gethsemane bloody sweat and betrayal from those closest to him, there will be no cross and terrible failure into nowhere! Jesus can take over humanity now!
There is really one condition: it is necessary for Jesus to admit that Satan must be the rightful and true head of humanity. Those. Jesus can take you and me to Himself without struggle and extreme tension if He Himself submits to Satan and his rules.
Glory to Christ that He did not do this! And now you and I, if we let Him into our lives, we can be free from selfishness, unbelief, sin, Satan, death! Completely free! (
Each of us can see from our own experience how prone we are to the fundamental attribution error when assessing the behavior of other people. But what if we ourselves evaluate our own behavior? The same personal experience tells us that in such cases we, as a rule, do not show this tendency. How does this manifest itself in practice? Let's take a situation when someone tangibly touches us in a subway car, rushing towards the exit. If we do not speak out loud about this, then we are indignant to ourselves, most often attributing this push to the bad manners or clumsiness of this person.
In other words, we explain these actions mainly by its internal reasons, without taking into account possible external circumstances, for example, crowded conditions in the carriage, an abrupt stop of the train.
However, each of us sometimes had to touch another person when exiting a subway car. Do we explain our own actions in the same way? Of course not. We tell ourselves that other people were positioned so poorly in the carriage, preventing us from getting out, or that we were in a hurry and therefore were inattentive to those around us. So, we explain (and justify) our actions by external reasons.
The tendency to attribute our own behavior to external or situational causes, and the behavior of other people to internal or dispositional causes, is called the “actor-observer distinction” in the psychological literature. This trend has been noted in many experiments. R. Nisbett and his colleagues obtained interesting data. They asked male students to write short texts explaining why they liked their girlfriends and why they chose their major in college. Along with this, each of the subjects was asked to write a similar text about their best friend. It was also necessary to explain why the friend liked his girlfriend and why he chose his main subject of specialization. The two texts were then compared to determine how many situational and dispositional internal causes were mentioned. Large differences were found between the texts that subjects wrote about themselves and those they wrote about their friends. When explaining their choice of girlfriend or college major, they tended to emphasize external factors (the appearance or behavior of their girlfriends, the financial opportunities offered by the field of activity they chose). When explaining their friend's choice, they, on the contrary, tended to emphasize internal reasons (the friend's need for a certain type of company, personality traits that correspond to his chosen field of activity, etc.). For example, subjects wrote: “I chose chemistry because This high-paying field," but "my friend chose chemistry because he wants to make a lot of money." Or: "I'm dating my girlfriend because she sympathetic”, but “my friend goes on dates with his girlfriend because he likes sympathetic women.”
Similar effects have been found in many other studies. The trend in question is explained as follows. We usually have different information about our own behavior and the behavior of others. Each of us knows that he acts in different ways in different situations. We understand that it is necessary to change your behavior depending on the circumstances. Knowing our own variability encourages us to attribute our actions primarily to external causes. On the contrary, if we do not know a person very well, we do not have sufficient information about his past behavior. Because of this lack of information, we tend to assume that he always behaves as he does now. In other words, we conclude that his behavior stems mainly from stable personality traits or other internal factors.
The tendency to differentiate between actor and observer can lead a person to make serious attributional errors, leading him down the wrong path when explaining the causes of other people's behavior. Thus, a manager sometimes believes that an employee’s low productivity is due to his carelessness or incompetence, i.e. internal factors. In fact, the reason for low productivity here may be external factors such as insufficient information or conflicting relationships in the group.
By overestimating the stability of people's behavior, we will inevitably encounter difficulties when interacting with them. In general, knowledge of the trend in question allows us to understand why two people in the same situation may give different explanations for what happened.