Ecology is one of the four requirements for well-formed goals. It means that if you think of a goal that you ought to check whether this goal is good for you, your loved ones, your colleagues, society and the planet. Ecology is overused in NLP most of the time. It is only a requirement of goals, not a requirement of every step you take. Besides,  the further away from the person you get the less weight you ought to give to ecology issues. First of all, no-one can predict the future. One cannot know what will happen if a certain action is taken. There is no cause and effect, so how can one determine the consequences of certain steps ecologically? The best you can do, is make your estimation and when necessary take into account what happens to others.

In society today there’s a great deal of considerateness, of tact and forbearance, of good-natured pause before the rights of others, even before the claims of others; more than that, there’s a certain benevolent instinct of human value in general, which reveals itself in trust and credit of every kind; respect for men, and by no means just for the virtuous ones – is perhaps the element which separates us most sharply from a Christian valuation. We feel a good measure of irony if we so much as hear morality being preached nowadays; preaching morality lowers a man in our eyes and makes him comical. This moralist liberality is among the best signs of our era. If we find cases where it’s clearly lacking, this strikes us as a sickness (the case of Carlyle in England, of Ibsen in Norway, of Schopenhauerian pessimism throughout Europe). If anything reconciles us to our era, then the large amount of immorality it permits itself without therefore thinking less of itself. On the contrary! – So what constitutes the superiority of culture over unculture? of, e.g., the Renaissance over the Middle Ages? – Always one thing alone: the large amount of admitted immorality. It follows from this, necessarily, how all the heights of human development must appear to the eye of the moral fanatic: as the non plus ultra of corruption (-think of Plato’s judgement of Periclean Athens, Savonarola’s judgement of Florence, Luther’s judgement of Rome, Rousseau’s judgement of Voltaire’s society, the judgement of the Germans against Goethe).

Notebook 10, autumn 1887 paragraph 176


NLP is important in education. First of all NLP differs from therapy. Within NLP we think that most people who have issues are not broken, and they don’t need to be healed. Instead they haven’t learned yet how to deal easily with difficult situations. So NLP prescribes education instead of medication.

The second point is that NLP works wonders in the classroom. For those people who want to know more about this, go to our specialist website at: Teaching Excellence.

Education. – Education is a continuation of procreation, and often a kind of supplementary beautification of it.

Daybreak paragraph 397


For a further explanation see: cause.

‘Cause and effect’. – In this mirror – and our intellect is a mirror – something is taking place that exhibits regularity, a certain thing always succeeds another certain thing- this we call, when we perceive it and want to call it something, cause and effect – we fools! As though we had here understood something or other, or could understand it! For we have seen nothing but pictures of’causes and effects’! And it is precisely this pictorialness that makes impossible an insight into a more essential connection than that of mere succession.

Daybreak paragraph 121


Many people think that when you work with other people empathy is important. Yet, the opposite is the case. You help people better when you do so without empathy.

Closing one’s ears to lamentation. – If we let ourselves be made gloomy by the lamentation and suffering of other mortals and cover our own sky with clouds, who is it who will have to bear the consequences of this gloom? These other mortals, of course, and in addition to the burdens they bear already! We can offer them neither aid nor comfort if we want to be the echo of their lamentation, or even if we are merely always giving ear to it – unless, that is, we had acquired the art of the Olympians and henceforth edified ourselves by the misfortunes of mankind instead of being made unhappy by them. But that is somewhat too Olympian for us: even though we have, with our enjoyment of tragedy, already taken a step in the direction of this ideal divine cannibalism.

Daybreak paragraph 144


Although nowadays there are many NLP trainer who are themselves trained badly and their NLP training programs are boring, NLP has specific strategies and techniques to make any training entertainment.

The new passion. – Why do we fear and hate a possible reversion to barbarism? Because it would make people unhappier than they are? Oh no! The barbarians of every age were happier: let us not deceive ourselves! – The reason is that our drive to knowledge has become too strong for us to be able to want happiness without knowledge or the happiness of a strong, firmly rooted delusion; even to imagine such a state of things is painful to us! Restless discovering and divining has such an attraction for us, and has grown as indispensable to us as is to the lover his unrequited love, which he would at no price relinquish for a state of indifference – perhaps, indeed, we too are unrequited lovers! Knowledge has in us been transformed into a passion which shrinks at no sacrifice and at bottom fears nothing but its own extinction; we believe in all honesty that all mankind must believe itself more exalted and comforted under the compulsion and suffering of this passion than it did formerly, when envy of the coarser contentment that follows in the train of barbarism had not yet been overcome. Perhaps mankind will even perish of this passion for knowledge! – even this thought has no power over us! But did Christianity ever shun such a thought? Are love and death not brothers? Yes, we hate barbarism – we would all prefer the destruction of mankind to a regression of knowledge! And finally: if mankind does not perish of a passion it will perish of a weakness: which do you prefer? This is the main question. Do we desire for mankind an end in fire and light or one in the sand? –

Daybreak paragraph 427


One of the biggest mistakes that mankind has made and that is still made often by various people and teachers, is the idea that things have an essence. Or even that something like an essence really exists. Of course, essence is a nominalization and as such a distortion of reality.

In short, the essence of a thing, too, is only an opinion about the ‘thing’. Or rather: ‘This is considered to be’ is the real ‘This is’, the sole ‘This is’.

Notebook 2, autumn 1886 – autumn 1886 paragraph 150


NLP is all about what you can actually do and your subjective experience.

On the ‘realm of freedom’. – We can think many, many more things than we can do or experience – that is to say, our thinking is superficial and content with the surface; indeed, it does not notice that it is the surface. If our intellect had evolved strictly in step with our strength and the extent to which we exercise our strength, the dominant principle of our thinking would be that we can understand only that which we can do – if understanding is possible at all. A man is thirsty and cannot get water, but the pictures his thought produces bring water ceaselessly before his eyes, as though nothing were easier to procure – the superficial and easily satisfied character of the intellect cannot grasp the actual need and distress, and yet it feels superior; it is proud of being able to do more, to run faster, to be at its goal almost in a twinkling – and thus it is that the realm of thought appears to be, in comparison with the realm of action, willing and experience, a realm of freedom: while in reality it is, as aforesaid, only a realm of surfaces and self-satisfaction.

Daybreak paragraph 125


Besides a methodologies and techniques is NLP fore and foremost an attitude. It is an attitude of experimenting. Trying to figure what happens if you do this or that.

Sense for Truth. — Commend me to all scepticism where I am permitted to answer: “Let us put it to the test!” But I don’t wish to hear anything more of things and questions which do not admit of being tested. That is the limit of my “sense for truth”: for bravery has there lost its right.

Gay Science paragraph 51

From this morbid isolation, from the desert of these years of temptation and experiment, it is still a long road to that tremendous overflowing certainty and health which may not dispense even with wickedness, as a means and fish-hook of knowledge, to that mature freedom of spirit which is equally self-mastery and discipline of the heart and permits access to many and contradictory modes of thought- to that inner spaciousness and indulgence of superabundance which excludes the danger that the spirit may even on its own road perhaps lose itself and become infatuated and remain seated intoxicated in some corner or other, to that superfluity of formative, curative, moulding and restorative forces which is precisely the sign of great health, that superfluity which grants to the free spirit the dangerous privilege of living experimentally and of being allowed to offer itself to adventure: the master’s privilege of the free spirit! In between there may lie long years of convalescence, years full of variegated, painfully magical transformations ruled and led along by a tenacious will to health which often ventures to clothe and disguise itself as health already achieved. There is a midway condition which a man of such a destiny will not be able to recall without emotion: it is characterized by a pale, subtle happiness of light and sunshine, a feeling of bird-like freedom, bird-like altitude, bird-like exuberance, and a third thing in which curiosity is united with a tender contempt. A ‘free-spirit’- this cool expression does one good in every condition, it is almost warming. One lives no longer in the fetters of love and hatred, without yes, without no, near or far as one wishes, preferably slipping away, evading, fluttering off, gone again, again flying aloft; one is spoiled, as everyone is who has at some time seen a tremendous number of things beneath him- and one becomes the opposite of those who concern themselves with things which have nothing to do with them. Indeed, the free spirit henceforth has to do only with things – and how many things! – with which he is no longer concerned …

Human, All Too Human, Preface paragraph 4


If an explanation makes use of cause and effect it is not a clarification but a distortion of reality according to NLP.

Cause and Effect. — We say it is “explanation”; but it is only in “description” that we are in advance of the older stages of knowledge and science. We describe better, — we explain just as little as our predecessors. We have discovered a manifold succession where the naive man and investigator of older cultures saw only two things, “cause” and “effect”, as it was said ; we have perfected the conception of becoming, but have not got a knowledge of what is above and behind the conception. The series of “causes” stands before us much more complete in every case; we conclude that this and that must first precede in order that that other may follow — but we have not grasped anything thereby. The peculiarity, for example, in every chemical process seems a “miracle”, the same as before, just like all locomotion; nobody has “explained” impulse. How could we ever explain! We operate only with things which do not exist, with lines, surfaces, bodies, atoms, divisible times, divisible spaces — how can explanation ever be possible when we first make everything a conception, our conception! It is sufficient to regard science as the exactest humanizing of things that is possible; we always learn to describe ourselves more accurately by describing things and their successions. Cause and effect: there is probably never any such duality; in fact there is a continuum before us, from which we isolate a few portions ; — just as we always observe a motion as isolated points, and therefore do not properly see it, but infer it. The abruptness with which many effects take place leads us into error; it is however only an abruptness for us. There is an infinite multitude of processes in that abrupt moment which escape us. An intellect which could see cause and effect as a continuum, which could see the flux of events not according to our mode of perception, as things arbitrarily separated and broken — would throw aside the conception of cause and effect, and would deny all conditionality.

Gay Science paragraph 112

Showing the succession of things ever more clearly is what’s named explanation: no more than that!

Notebook 35, May – July 1885, paragraph 52