Within NLP miscommunication is as important as communication. We think we understand each other, but in reality there is misunderstanding due to the processes of deletion, distortion and generalization. Interesting is that even though misunderstanding is central in NLP almost no NLP practitioner realizes that there is very good chance that he misunderstand Richard Bandler.

What, in the end, is base? – Words are acoustic signs for concepts; concepts, though, are more or less determinate pictorial signs for sensations that occur together and recur frequently, for groups of sensations. Using the same words is not enough to get people to understand each other: they have to use the same words for the same species of inner experiences too; ultimately, people have to have the same experience base. This is why a people in a community will understand each other better than they understand people belonging to other groups, even when they all use the same language. Or rather, when individuals have lived together for a long time under similar conditions (of climate, soil, danger, necessities, work), there arises something that “understands itself ” – a people. In all souls, an equal number of frequently recurring experiences have gained an upper hand over ones that occur less frequently: understanding takes place faster and faster on this basis (the history of language is the history of a process of abbreviation); and people join closer and closer together on the basis of this understanding. The greater the danger, the greater the need to agree quickly and easily about necessities. Not to misunderstand each other when there is danger: people require this in order to interact with each other. In every friendship or relationship, people still put this principle to the test: nothing will last once the discovery is made that one of the two feels, means, senses, wishes, fears something different from the other when using the same words. (Fear of the “eternal misunderstanding”: this is the benevolent genius that so often keeps people of the opposite sex from rushing into relationships at the insistence of their hearts and senses – and not some Schopenhauerian “genius of the species” –!) What group of sensations in a soul will be the first to wake up, start speaking, and making demands is decisive for the whole rank order of its values, and will ultimately determine its table of goods. A person’s valuations reveal something about the structure of his soul and what the soul sees as its conditions of life, its genuine needs. Now, assuming that needs have only ever brought people together when they could somehow indicate similar requirements and similar experiences with similar signs, then it follows, on the whole, that the easy communicability of needs (which ultimately means having only average and base experiences) must have been the most forceful of the forces that have controlled people so far. People who are more alike and ordinary have always been at an advantage; while people who are more exceptional, refined, rare, and difficult to understand will easily remain alone, prone to accidents in their isolation and rarely propagating. Immense countervailing forces will have to be called upon in order to cross this natural, all-too-natural continuation of the same thing, people becoming increasingly similar, ordinary, average, herd-like, – increasingly base!

Beyond Good & Evil paragraph 268


Mistakes are good in NLP. We like people to make mistakes. Preferably, every mistake only once. If people try to avoid making mistakes they limit themselves unnecessarily. One of the basic ideas in NLP is that there is no failure only feedback.

Against remorse. I don’t like this kind of cowardice towards one’s own deed; one should not desert oneself when attacked by unexpected disgrace and distress. Extreme pride is more fitting here. In the end, what good is it! Remorse can’t undo any deed; neither can ‘forgiveness’ or ‘atonement’. One would have to be a theologian to believe in a power that cancels guilt; we immoralists prefer not to believe in ‘guilt’. We hold that every kind of action is at root identical in value – likewise that actions directed against us may yet, considered economically, be useful and generally desirable actions. – In individual cases we’ll admit that we could easily have been spared a particular deed – only circumstances favored our committing it. – Which of us, favored by circumstances, wouldn’t already have run the entire gamut of crimes? ,One should therefore never say: ‘You shouldn’t have done this or that,’ but only ever: ‘How strange that I haven’t done that a hundred times,’- In the end very few actions are typical actions and really abbreviations for a personality; and considering how little personality most people have, a man is rarely characterized by a single deed. A deed of circumstance, merely epidermal, merely a reflex triggered by a stimulus: before the depths of our being have been touched by it, consulted on it. A rage, a grasp, a knife-thrust: what is there of personality in that! – The deed often brings with it a kind of fixed stare and unfreedom: so that the doer seems transfixed by the memory of it and sees himself as no longer anything more than an appendage of it. This disturbance of the mind, a form of hypnosis, is what one must combat most of all: after all, a single deed, whatever it may be, is zero compared to the entirety of what one has done, and may be counted out without falsifying the calculation. The fair interest which society may have in calculating our whole existence in just one direction, as if its whole aim had been to produce one single deed, should not infect the doer himself: unfortunately this happens almost constantly. That is because every deed with unusual consequences is followed by a disturbance of the mind: regardless even of whether those consequences are good or bad. Look at a man in love who’s gained a promise; a writer applauded by the whole house: as far as their intellectual torpor is concerned, they differ not at all from the anarchist surprised by a raid. – There are actions that are unworthy of us: actions that, if we took them as typical, would push us down into a lower species. Here the one mistake to be avoided is taking them to be typical. There is the converse kind of action, of which we are unworthy: exceptions born of a special plenitude of happiness and health, our highest tidal waves, driven that high by a storm, a chance: such actions and ‘works’ are not typical. One should never measure an artist by the yardstick of his works.

Notebook 10, autumn 1887 paragraph 108