Marshall B Rosenberg Quotes

What I want in my life is compassion, a flow between myself and others based on a mutual giving from the heart.

All violence is the result of people tricking themselves into believing that their pain derives from other people and that consequently those people deserve to be punished.

You can't make your kids do anything. All you can do is make them wish they had. And then, they will make you wish you hadn't made them wish they had.

At the core of all anger is a need that is not being fulfilled.

We are dangerous when we are not conscious of our responsibility for how we behave, think, and feel.

Analyses of others are actually expressions of our own needs and values

peace cannot be built on the foundations of fear.

To practice the process of conflict resolution, we must completely abandon the goal of getting people to do what we want.

Analyses of others are actually expressions of our own needs and values.

When we are in contact with our feelings and needs, we humans no longer make good slaves and underlings.

We only feel dehumanized when we get trapped in the derogatory images of other people or thoughts of wrongness about ourselves. As author and mythologist Joseph Campbell suggested, "'What will they think of me?' must be put aside for bliss." We begin to feel this bliss when messages previously experienced as critical or blaming begin to be seen for the gifts they are: opportunities to give to people who are in pain.

My theory is that we get depressed because we’re not getting what we want, and we’re not getting what we want because we have never been taught to get what we want. Instead, we’ve been taught to be good little boys and girls and good mothers and fathers. If we’re going to be one of those good things, better get used to being depressed. Depression is the reward we get for being “good.” But, if you want to feel better, I’d like you to clarify what you would like people to do to make life more wonderful for you.

focus on clarifying what is being observed, felt, and needed rather than on diagnosing and judging,

Peace requires something far more difficult than revenge or merely turning the other cheek; it requires empathizing with the fears and unmet needs that provide the impetus for people to attack each other. Being aware of these feelings and needs, people lose their desire to attack back because they can see the human ignorance leading to these attacks; instead, their goal becomes providing the empathic connection and education that will enable them to transcend their violence and engage in cooperative relationships.

Anger is a result of life-alienating thinking that is disconnected from needs. It indicates that we have moved up to our head to analyze and judge somebody rather than focus on what we are needing and not getting.

Don’t mix up that which is habitual with that which is natural.

In this stage, which I refer to as emotional slavery, we believe ourselves responsible for the feelings of others. We think we must constantly strive to keep everyone happy. If they don’t appear happy, we feel responsible and compelled to do something about it. This can easily lead us to see the very people who are closest to us as burdens.

Blaming and punishing others are superficial expressions of anger.

Words Are Windows (or They’re Walls) I feel so sentenced by your words, I feel so judged and sent away, Before I go I’ve got to know, Is that what you mean to say? Before I rise to my defense, Before I speak in hurt or fear, Before I build that wall of words, Tell me, did I really hear? Words are windows, or they’re walls, They sentence us, or set us free. When I speak and when I hear, Let the love light shine through me. There are things I need to say, Things that mean so much to me, If my words don’t make me clear, Will you help me to be free? If I seemed to put you down, If you felt I didn’t care, Try to listen through my words, To the feelings that we share. -–Ruth Bebermeyer

Let’s shine the light of consciousness on places where we can hope to find what we are seeking.

With every choice you make, be conscious of what need it serves.

As we’ve seen, all criticism, attack, insults, and judgments vanish when we focus attention on hearing the feelings and needs behind a message. The more we practice in this way, the more we realize a simple truth: behind all those messages we’ve allowed ourselves to be intimidated by are just individuals with unmet needs appealing to us to contribute to their well-being. When we receive messages with this awareness, we never feel dehumanized by what others have to say to us. We only feel dehumanized when we get trapped in derogatory images of other people or thoughts of wrongness about ourselves. As

Our attention is focused on classifying, analyzing, and determining levels of wrongness rather than on what we and others need and are not getting.

Perhaps you are surprised that I regard praise and compliments to be life-alienating. Notice, however, that appreciation expressed in this form reveals little of what’s going on in the speaker; it establishes the speaker as someone who sits in judgment. I define judgments—both positive and negative—as life-alienating communication.

there is considerably less violence in cultures where people think in terms of human needs than in cultures where people label one another as “good” or “bad” and believe that the “bad” ones deserve to be punished. In

Two Questions That Reveal the Limitations of Punishment Two questions help us see why we are unlikely to get what we want by using punishment to change people’s behavior. The first question is: What do I want this person to do that’s different from what he or she is currently doing? If we ask only this first question, punishment may seem effective, because the threat or exercise of punitive force may well influence someone’s behavior. However, with the second question, it becomes evident that punishment isn’t likely to work: What do I want this person’s reasons to be for doing what I’m asking?

When I behaved in the way which I now regret, what need of mine was I trying to meet?” I

We were born to make manifest the glory of God that is within us. It’s not just in some of us, it is in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our fear, our presence automatically liberates others.

We deny responsibility for our actions when we attribute their cause to factors outside ourselves:

the more you become a connoisseur of gratitude, the less you are a victim of resentment, depression, and despair. Gratitude will act as an elixir that will gradually dissolve the hard shell of your ego—your need to possess and control—and transform you into a generous being. The sense of gratitude produces true spiritual alchemy, makes us magnanimous—large souled. —Sam Keen, philosopher

What some of us call lazy some call tired or easy-going, what some of us call stupid some just call a different knowing, so I’ve come to the conclusion, it will save us all confusion if we don’t mix up what we can see with what is our opinion. Because you may, I want to say also; I know that’s only my opinion. —Ruth Bebermeyer

I am not easily frightened. Not because I am brave but because I know that I am dealing with human beings, and that I must try as hard as I can to understand everything that anyone ever does. And that was the real import of this morning: not that a disgruntled young Gestapo officer yelled at me, but that I felt no indignation, rather a real compassion,

my partner wants more affection than I’m giving her, she is “needy and dependent.” But if I want more affection than she is giving me, then she is “aloof and insensitive.

As is often the case, these groups were more skilled in analyzing the perceived wrongness of others than in clearly expressing their own needs.

While we may not consider the way we talk to be “violent,” words often lead to hurt and pain, whether for others or ourselves. In

when people hear anything that sounds like criticism, they tend to invest their energy in self-defense or counterattack. If we wish for a compassionate response from others, it is self-defeating to express our needs by interpreting or diagnosing their behavior. Instead, the more directly we can connect our feelings to our own needs, the easier it is for others to respond to us compassionately.

Advising: “I think you should … “ “How come you didn’t … ?” One-upping: “That’s nothing; wait’ll you hear what happened to me.” Educating: “This could turn into a very positive experience for you if you just … “ Consoling: “It wasn’t your fault; you did the best you could.” Story-telling: “That reminds me of the time … “ Shutting down: “Cheer up. Don’t feel so bad.” Sympathizing: “Oh, you poor thing … “ Interrogating: “When did this begin?” Explaining: “I would have called but … “ Correcting: “That’s not how it happened.

This objective of getting what we want from other people—or getting them to do what we want them to do—threatens the autonomy of people, their right to choose what they want to do. And whenever people feel that they’re not free to choose what they want to do, they are likely to resist, even if they see the purpose in what we are asking and would ordinarily want to do it.

MBR: In my lifetime I’ve been called a multitude of names, yet I can’t recall seriously learning anything by being told what I am. I’d like to learn from your appreciation and enjoy it, but I would need more information.

Now, with regard to the people who have done things we call "terrorism," I'm confident they have been expressing their pain in many different ways for thirty years or more. Instead of our empathically receiving it when they expressed it in much gentler ways -- they were trying to tell us how hurt they felt that some of their most sacred needs were not being respected by the way we were trying to meet our economic and military needs -- they got progressively more agitated. Finally, they got so agitated that it took horrible form.

All criticism, attack, insults, and judgments vanish when we focus attention on hearing the feelings and needs behind a message. The more we practice in this way, the more we realize a simple truth: behind all those messages we've allowed ourselves to be intimidated by are just individuals with unmet needs appealing to us to contribute to their well-being.

feelings result from how we choose to receive what others say and do, as well as from our particular needs and expectations in that moment.

Do not judge, and you will not be judged. For as you judge others, so you will yourselves be judged… —Holy Bible, Matthew 7:1

However, what lingered in my mind was that one person’s dissatisfaction. We tend to notice what’s wrong rather than what’s right.

When people are upset, they often need empathy before they can hear what is being said to them.

Steps to expressing anger: 1. Stop. Breathe. 2. Identify our judgmental thoughts. 3. Connect with our needs. 4. Express our feelings and unmet needs.

Don’t do anything that isn’t play!

Earlier we saw that the behavior of others may be a stimulus for our feelings, but not the cause.

For centuries, the image of the loving woman has been associated with sacrifice and the denial of one’s own needs to take care of others. Because women are socialized to view the caretaking of others as their highest duty, they often learn to ignore their own needs.

I define judgments—both positive and negative—as life-alienating communication.

The ability to offer empathy to people in stressful situations can defuse potential violence.

Many people in fact have very negative associations with needs. They associate needs with being needy, dependant, selfish, and again I think that comes from our history of educating people to fit well into domination structures so that they are obedient and submissive to authority.

The more we practice in this way, the more we realize a simple truth: behind all those messages we’ve allowed ourselves to be intimidated by are just individuals with unmet needs appealing to us to contribute to their well-being.

This world is what we have made of it. If it is ruthless today it is because we have made it ruthless by our attitudes. If we change ourselves we can change the world, and changing ourselves begins with changing our language and methods of communication. I highly recommend reading this book and applying the Nonviolent Communication process it teaches. It is a significant first step toward changing our communication and creating a compassionate world. –Arun Gandhi

Life-alienating communication both stems from and supports hierarchical or domination societies, where large populations are controlled by a small number of individuals to those individuals, own benefit. It would be in the interest of kings, czars, nobles, and so forth that the masses be educated in a way that renders them slavelike in mentality. The language of wrongness, should, and have to is perfectly suited for this purpose: the more people are trained to think in terms of moralistic judgments that imply wrongness and badness, the more they are being trained to look outside themselves—to outside authorities—for the definition of what constitutes right, wrong, good, and bad. When we are in contact with our feelings and needs, we humans no longer make good slaves and underlings.

allows our natural compassion to flourish. It guides us to reframe the way we express ourselves and listen to others by focusing our consciousness on four areas: what we are observing, feeling, and needing, and what we are requesting to enrich our lives. NVC fosters deep listening, respect, and empathy and engenders a mutual desire to give from the heart.

Teach this triple truth to all: A generous heart, kind speech, and a life of service and compassion are the things which renew humanity.” — THE BUDDHA

recipients of such praise do work harder, but only initially. Once they sense the manipulation behind the appreciation, their productivity drops.

I’ve just become aware that for thirty-six years, I was angry with your father for not meeting my needs, and now I realize that I never once clearly told him what I needed.

Aggression is built into the ego system, which totally focuses on “I, me, and mine” whenever conflict arises.

NVC heightens our awareness that what others say and do may be the stimulus, but never the cause, of our feelings. We see that our feelings result from how we choose to receive what others say and do, as well as from our particular needs and expectations in that moment. With this third component, we are led to accept responsibility for what we do to generate our own feelings.

Everyone clings to their history with a vengeance, because it anchors their identity. So when Marshall advocated peaceful talk, he was advocating a new identity at the same time. He fully realized this fact. As he states about Nonviolent Communication and the role of the mediator in this new third edition, “We’re trying to live a different value system while we are asking for things to change.

We only feel dehumanized when we get trapped in derogatory images of other people or thoughts of wrongness about ourselves. As author and mythologist Joseph Campbell suggested, “‘What will they think of me?’ must be put aside for bliss.” We begin to feel this bliss when messages previously experienced as critical or blaming begin to be seen for the gifts they are: opportunities to give to people who are in pain.

Ihave thought for a long time now that if, some day, the increasing efficiency for the technique of destruction finally causes our species to disappear from the earth, it will not be cruelty that will be responsible for our extinction and still less, of course, the indignation that cruelty awakens and the reprisals and vengeance that it brings upon itself … but the docility, the lack of responsibility of the modern man, his base subservient acceptance of every common decree. The horrors that we have seen, the still greater horrors we shall presently see, are not signs that rebels, insubordinate, untamable men are increasing in number throughout the world, but rather that there is a constant increase in the number of obedient, docile men. —George Bernanos

The language of wrongness, should, and have to is perfectly suited for this purpose: the more people are trained to think in terms of moralistic judgments that imply wrongness and badness, the more they are being trained to look outside themselves—to outside authorities—for the definition of what constitutes right, wrong, good, and bad. When we are in contact with our feelings and needs, we humans no longer make good slaves and underlings.

if readers have a sincere desire to make life miserable for themselves, they might learn to compare themselves to other people. For those unfamiliar with this practice, he provides a few exercises. The first one displays full-length pictures of a man and a woman who embody ideal physical beauty by contemporary media standards. Readers are instructed to take their own body measurements, compare them to those superimposed on the pictures of the attractive specimens, and dwell on the differences.

The Austrian-born Israeli philosopher Martin Buber describes this quality of presence that life demands of us: “In spite of all similarities, every living situation has, like a newborn child, a new face, that has never been before and will never come again. It demands of you a reaction that cannot be prepared beforehand. It demands nothing of what is past. It demands presence, responsibility; it demands you.

There is a story of a man on all fours under a street lamp, searching for something. A policeman passing by asked what he was doing. “Looking for my car keys,” replied the man, who appeared slightly drunk. “Did you drop them here?” inquired the officer. “No,” answered the man, “I dropped them in the alley.” Seeing the policeman’s baffled expression, the man hastened to explain, “But the light is much better here.

The Mask Always a mask Held in the slim hand whitely Always she had a mask before her face— Truly the wrist Holding it lightly Fitted the task: Sometimes however Was there a shiver, Fingertip quiver, Ever so slightly— Holding the mask? For years and years and years I wondered But dared not ask And then— I blundered, Looked behind the mask, To find Nothing— She had no face. She had become Merely a hand Holding a mask With grace. —Author unknown

Semanticist Wendell Johnson pointed out that we create many problems for ourselves by using static language to express or capture a reality that is ever changing: “Our language is an imperfect instrument created by ancient and ignorant men. It is an animistic language that invites us to talk about stability and constants, about similarities and normal and kinds, about magical transformations, quick cures, simple problems, and final solutions. Yet the world we try to symbolize with this language is a world of process, change, differences, dimensions, functions, relationships, growths, interactions, developing, learning, coping, complexity. And the mismatch of our ever-changing world and our relatively static language forms is part of our problem.

We all pay dearly when people respond to our values and needs not out of a desire to give from the heart, but out of fear, guilt, or shame. Sooner or later, we will experience the consequences of diminished goodwill on the part of those who comply with our values out of a sense of either external or internal coercion. They, too, pay emotionally, for they are likely to feel resentment and decreased self-esteem when they respond to us out of fear, guilt, or shame. Furthermore, each time others associate us in their minds with any of those feelings, the likelihood of their responding compassionately to our needs and values in the future decreases.

In 75 percent of the television programs shown during hours when American children are most likely to be watching, the hero either kills people or beats them up. This violence typically constitutes the “climax” of the show. Viewers, having been taught that bad guys deserve to be punished, take pleasure in watching this violence.

If I use empathy to liberate people to be less depressed, to get along better with their family, and at the same time not inspire them to use their energy to rapidly transform systems in the world, then I am part of the problem. I am essentially calming people down, making them happier to live in the systems as they are, and I am using empathy as a narcotic.

When Bad Things Happen to Good People,

I was struck by the crucial role of language and our use of words. I have

appreciation expressed in this form reveals little of what’s going on in the speaker;

the particular needs of ours that have been fulfilled

the pleasureful feelings engendered by the fulfillment of those needs

Participant: Why, what do you mean?

MBR: First, I’d like to know what I said or did that made life more wonderful for you.

Participant: Well, you’re so intelligent.

in a more loving manner, and those two things you said provide the direction I was looking for.

It is my belief that all such analyses of other human beings are tragic expressions of our own values and needs.

Like money, approval from others is a form of extrinsic reward. Our culture has educated us to hunger for reward. We attended schools that used extrinsic means to motivate us to study; we grew up in homes where we were rewarded for being good little boys and girls, and were punished when our caretakers judged us to be otherwise. Thus, as adults, we easily trick ourselves into believing that life consists of doing things for reward; we are addicted to getting a smile, a pat on the back, and people’s verbal judgments that we are a “good person,” “good parent,” “good citizen,” “good worker,” “good friend,” and so forth. We do things to get people to like us and avoid things that may lead people to dislike or punish us.

Most of us grew up speaking a language that encourages us to label, compare, demand, and pronounce judgments rather than to be aware of what we are feeling and needing. I believe life-alienating communication is rooted in views of human nature that have exerted their influence for several centuries. These views stress humans’ innate evil and deficiency, and a need for education to control our inherently undesirable nature.

Words Are Windows (or They’re Walls) I feel so sentenced by your words, I feel so judged and sent away, Before I go I’ve got to know, Is that what you mean to say? Before I rise to my defense, Before I speak in hurt or fear, Before I build that wall of words, Tell me, did I really hear? Words are windows, or they’re walls, They sentence us, or set us free. When I speak and when I hear, Let the love light shine through me. There are things I need to say, Things that mean so much to me, If my words don’t make me clear, Will you help me to be free? If I seemed to put you down, If you felt I didn’t care, Try to listen through my words, To the feelings that we share. —Ruth Bebermeyer

It does not surprise me to hear that there is considerably less violence in cultures where people think in terms of human needs than in cultures where people label one another as “good” or “bad” and believe that the “bad” ones deserve to be punished.

We deny responsibility for our actions when we attribute their cause to factors outside ourselves: Vague, impersonal forces—“I cleaned my room because I had to.” Our condition, diagnosis, or personal or psychological history—“I drink because I am an alcoholic.” The actions of others—“I hit my child because he ran into the street.” The dictates of authority—“I lied to the client because the boss told me to.” Group pressure—“I started smoking because all my friends did.” Institutional policies, rules, and regulations—“I have to suspend you for this infraction because it’s the school policy.” Gender roles, social roles, or age roles—”I hate going to work, but I do it because I am a husband and a father.” Uncontrollable impulses—“I was overcome by my urge to eat the candy bar.

power based on mutual trust and respect, which makes people open to hearing one another, learning from one another, and giving to one another willingly out of a desire to contribute to one another’s well-being, rather than out of a fear of punishment or hope for a reward.

[My mother] related a childhood anecdote about one of her sisters who had an appendix operation and afterwards had been given a beautiful purse by another sister. My mother was fourteen at the time. Oh, how she yearned to have an exquisitely beaded purse like her sister's, but she dared not open her mouth. So guess what? She feigned a pain in her side and went the whole way with her story. Her family took her to several doctors. They were unable to produce a diagnosis and so opted for exploratory surgery. It had been a bold gamble on my mother's part, but it worked--she was given an identical little purse! When she received the coveted purse, my mother was elated despite being in physical agony from the surgery. Two nurses came in and one stuck a thermometer in her mouth. My mother said, 'Ummm, ummm,' to show the purse to the second nurse, who answered, 'Oh, for me? Why, thank you!' and took the purse! My mother was at a loss, and never figured out how to say, 'I didn't mean to give it to you. Please return it to me.' Her story poignantly reveals how painful it can be when people don't openly acknowledge their needs.

In most cases, however, another step needs to take place before we can expect the other party to connect with what is going on in us. Because it will often be difficult for others to receive our feelings and needs in such situations, if we want them to hear us we would need first to empathize with them. The more we empathize with what leads them to behave in the ways that are not meeting our needs, the more likely it is that they will be able to reciprocate afterwards.

One form of life-alienating communication is the use of moralistic judgments that imply wrongness or badness on the part of those who don’t act in harmony with our values. Another is the use of comparisons, which can block compassion both for others and for ourselves. Life-alienating communication also obscures our awareness that we are each responsible for our own thoughts, feelings, and actions. Communicating our desires in the form of demands is yet another characteristic of language that blocks compassion.

NVC urges me to ask myself the following questions rather than think in terms of what is wrong with a patient: "What is this person feeling? What is she or he needing? How am I feeling in response to this person, and what needs of mine are behind my feelings? What action or decision would I request this person to take in the belief that it would enable them to live more happily?" Because our responses to these questions would reveal a lot about ourselves and our values, we would feel far more vulnerable than if we were to simply diagnose the other person.

Empathy is a respectful understanding of what others are experiencing. We often have a strong urge to give advice or reassurance and to explain our own position or feeling. Empathy, however, calls upon us to empty our mind and listen to others with our whole being. In NVC, no matter what words others may use to express themselves, we simply listen for their observations, feelings, needs, and requests. Then we may wish to reflect back, paraphrasing what we have understood. We stay with empathy and allow others the opportunity to fully express themselves before we turn our attention to solutions or requests for relief. We need empathy to give empathy. When we sense ourselves being defensive or unable to empathize, we need to (1) stop, breathe, give ourselves empathy; (2) scream nonviolently; or (3) take time out.

Making Requests Consciously Sometimes we may be able to communicate a clear request without putting it in words. Suppose you’re in the kitchen and your sister, who is watching television in the living room, calls out, “I’m thirsty.” In this case, it may be obvious that she is requesting you to bring her a glass of water from the kitchen. However, in other instances, we may express our discomfort and incorrectly assume that the listener has understood the underlying request. For example, a woman might say to her husband, “I’m annoyed you forgot the butter and onions I asked you to pick up for dinner.” While it may be obvious to her that she is asking him to go back to the store, the husband may think that her words were uttered solely to make him feel guilty. When we simply express our feelings, it may not be clear to the listener what we want them to do. Even more often, we are simply not conscious of what we are requesting when we speak. We talk to others or at them without knowing how to engage in a dialogue with them. We toss out words, using the presence of others as a wastebasket. In such situations, the listener, unable to discern a clear request in the speaker’s words, may experience the kind of distress illustrated in the following anecdote.

Temos quatro opções quando escutamos uma mensagem difícil: 1. Culpar a nós mesmos; 2. Culpar os outros; 3. Perceber nossos próprios sentimentos e necessidades; 4. Perceber os sentimentos e necessidades dos outros.

NVC Process The concrete actions we observe that affect our well-being How we feel in relation to what we observe The needs, values, desires, etc. that create our feelings The concrete actions we request in order to enrich our lives

Anger is a result of life alienated thinking that is disconnected from needs. It indicates that we have moved up to our head to analyse and judge somebody rather than focus on which of our needs is not being met.

First, we observe what is actually happening in a situation: what are we observing others saying or doing that is either enriching or not enriching our life? The trick is to be able to articulate this observation without introducing any judgment or evaluation—to simply say what people are doing that we either like or don’t like. Next, we state how we feel when we observe this action: are we hurt, scared, joyful, amused, irritated? And thirdly, we say what needs of ours are connected to the feelings we have identified.

Para reavivar una conversación, interrumpamos con empatía.