This is the real story.
On this site we have claimed many times that words and semiotics are held together in networks. We have further hypothesized that “psychological morphemes” are also held together in networks.
A “psychological morpheme” is the smallest meaningful unit of a psychological response. It is the smallest unit of communication that can give rise to an emotional, psychological, or cognitive reaction.
Of course word networks, semiotic networks, and emotional, psychological, and cognitive networks all intertwine with each other.
FIML practice is designed to help partners untangle unwanted emotions from these intertwined networks. FIML practice focuses on psychological morphemes because they are small and thus rather easily understood and rather easily extirpated from real-time contexts (when partners are interacting in real life in real-time).
The hard part about FIML practice is it is done in real life in real-time. But the easy or very effective part about FIML is that once partners learn to do it, results come quickly because the practice is happening in real life in real-time. It is not just a theory when you do it in that way. It is an experience that changes how you communicate and how you understand yourself and others.
In FIML practice partners are mindful of their emotional reactions and learn that when one occurs, it is important to query their partner about it. They are mindful of psychological morphemes and as soon as one appears, but before the morpheme calls up a large network leading to a strong reaction, they query their partner about it.
This practice leads, we have claimed, to a fairly smooth and effortless extirpation of unwanted psychological responses. This happens, we believe, because the data provided by the partner that “caused” the reaction shows the partner who made the FIML query that the psychological morpheme in question arose due to a misinterpretation. Seeing this repeatedly for the same sort of neurotic reaction causes that reaction and the psychological network that comprises it to become extinguished.
A fascinating study from the University of Kansas by Michael Vitevitch shows that removing a key word from a linguistic network will cause that network to fracture and even be destroyed. An article about the study and a link to the study (pay wall) can be found here: Keywords hold vocabulary together in memory.
Vitevitch’s study involves only words and his analysis was done only with computers because, as he says, ““Fracturing the network [in real people] could actually disrupt language processing. Even though we could remove keywords from research participants’ memories through psycholinguistic tasks, we dared not because of concern that there would be long-term or even widespread effects.”
FIML is not about removing key words from linguistic networks. But it is about dismantling or removing psychological or semiotic networks that cause suffering.
Psychological or semiotic networks are networks rich in emotional meaning. When those networks harbor unwanted, inappropriate, or mistaken interpretations (and thus mistaken or unwanted emotions), they can cause serious neurotic reactions, or what we usually call simply “mistaken interpretations.”
We believe that these mistaken interpretations and the emotions associated with them can be efficiently extirpated by revealing to their holder the “key” psychological morphemes that set them off.
My guess is the psychology of a semiotic network hinges on repeated reactions to key psychological morphemes and that this process is analogous to the key words described in Vitevitch’s study.
Vitevitch did not remove key words from actual people because it would be unethical to do so. But it is not unethical for consenting adults to help each other find and remove key psychological morphemes that are harmfully associated with the linguistic, semiotic, cognitive, and psychological networks that make up the individual.
…Multiculturalism failed in Poland-Lithuania, just as it did later on in Austria-Hungary and indeed has throughout history. The Polish case is especially interesting as it is often held up today as an example of a great multicultural state where the various disparate groups lived in peace and harmony. Reality, on the other hand, is much different, especially when it comes to the Ukrainian portions. (Source)
Panpsychism means “all mind” or mind in all things, with an emphasis on cognition being a fundamental aspect or part of nature.
Pansignaling means “all signaling” or signaling in all things, with an emphasis on signaling being a fundamental aspect or part of nature.
I like the term pansignaling because it gets us to look at the signals, without which there is nothing.
Another word that is close to these two is panexperientialism, which connotes that “the fundamental elements of the universe are ‘occasions of experience’ which can together create something as complex as a human being.”
These ideas or similar can be found in the Huayan and Tiantai schools of Buddhism.
Highly recommend giving these ideas some thought and reading the links provided above.
I tend to favor thinking of this stuff from the signaling point of view. A signal can be found, defined, analyzed, and so on. A signal is a fairly objective thing. When we consider signals and consciousness, it is very natural to consider that signals are parts of networks and that networks can be parts of bigger networks.
As I understand it, panexperientialism holds the view that atoms have experience, and that molecules have experience as do the atoms that make them up… and so on till we get to cells, organs, brains, human consciousness. Human consciousness, which is fundamentally experiential, is what humans mainly think of as experience. At all levels, the “parts” of human consciousness also are conscious or cognizant and thus capable of experience. Thus, there is no mind-body problem. Cognition or awareness is part of nature from the very bottom up. For example, a single bacterium can know to move toward something or away from it.
Life is “anti-entropic signaling networks” that organize, self-organize, combine, cooperate, compete, eat, and change constantly. From this, we can see where impermanence and delusion as described in Buddhism come from.