I am not anti-trans except when it is taught to children or children are encouraged to ‘become’ trans. I am not convinced trans is a mental illness, especially when it is held lightly, but I am convinced it is a mental illness and a legal travesty to require others to accept it. If a man wants to dress and act like a woman, he will be accepted as a woman if he is a good actor, or he will be accepted among others who know his preferences and are fine with indulging him. Same for women who want to dress and act like men. I am completely fine with that.
From a Buddhist POV, no one should take their identity so seriously they actually believe it is a basis of reality. Buddhism is more or less against all strenuous identity beliefs, and definitely against them when they are clung to. For example, Buddhism does not generally use the word soul, but if someone wants to use the word and believe they have a soul, Buddhism is fine with that philosophically as long this soul is an entity subject to change.
The cultural talk on sexual orientation over the past few decades has done some good and some bad. Buddhism is the Middle Way; so when adults are using drugs or surgeries on children because ‘they are in the wrong body’, they have strayed very far from the Middle Way and have fallen into a deep and destructive delusion which brings great harm to themselves and even worse harm to the children.
When anyone learns anything valuable about themselves from conversations on sexual orientation, that’s good. For Buddhists, it’s still best to keep in mind that information like that is good when it’s good and harmful when it is not good. Like all things in life, most of us most of the time know when a desire or belief is excessive. Excess is a good way to measure your distance from the Middle Way. ABN
[I hope all readers of this website will take the time to read this post and think about it as deeply as you can. There is nothing like FIML in world history or modern psychology, as far as I can tell. FIML is a unique psycholinguistic dynamic. Once you see what it is, it is fairly easy to do. Sadly, the most difficult part of doing FIML is finding a suitable partner, ideally your spouse, mate, BFF, or a friend you see often. FIML builds on itself, making communication between partners both profound and beautifully idiosyncratic. I believe it would be an excellent practice for a monastic community as it would deepen your understanding of everything. ABN]
FIML is both a practice and a theory. The practice is roughly described here and in other posts on this website.
The theory states (also roughly) that successful practice of FIML will:
Greatly improve communication between participating partners
Greatly reduce or eliminate mistaken interpretations (neuroses) between partners
Give partners insights into the dynamic structures of their personalities
Lead to much greater appreciation of the dynamic linguistic/communicative nature of the personality
These results are achieved because:
FIML practice is based on real data agreed upon by both partners
FIML practice stops neurotic responses before they get out of control
FIML practice allows both partners to understand each other’s neuroses while eliminating them
FIML practice establishes a shared objective standard between partners
This standard can be checked, confirmed, changed, or upgraded as often as is needed
FIML practice will also:
Show partners how their personalities function while alone and together
Lead to a much greater appreciation of how mistaken interpretations that occur at discreet times can and often do lead to (or reveal) ongoing mistaken interpretations (neuroses)
FIML practice eliminates neuroses because it shows individuals, through real data, that their (neurotic) interpretation(s) of their partner are mistaken. This reduction of neurosis between partners probably will be generalizable to other situations and people, thus resulting a less neurotic individual overall.
Neurosis is defined here to mean a mistaken interpretation or an ongoing mistaken interpretation.
The theory of FIML can be falsified or shown to be wrong by having a reasonably large number of suitable people learn FIML practice, do it and fail to gain the aforementioned results.
FIML practice will not be suitable for everyone. It requires that partners have a strong interest in each other; a strong sense of caring for each other; an interest in language and communication; the ability to see themselves objectively; the ability to view their use of language objectively; fairly good self-control; enough time to do the practice regularly.
[In mathematics, a ‘computation’ is the process of performing mathematical operations on one or more inputs to produce a desired output. A problem in analyzing human psychology arises when we understand that human psychology cannot be reduced computationally. The ‘computational irreducibility’ of human psychology does not mean, however, that there is no way to probe it and understand it. In the following essay, I show how FIML practice can greatly enhance our understanding of our own psychologies and, by extension, the psychologies of others.
Rather than rely on tautological data extractions or vague theories about human psychology, FIML focuses on small interpersonal exchanges that can be objectively agreed upon by at least two people. These small exchanges correspond to what Wolfram calls ‘specific little pieces of computational reducibility’. When we repeatedly view our psychologies from the point of view of specific little pieces of computational reducibility, we begin amassing a profoundly telling collection of very good data that shows how we really think, speak, and act.]
FIML is a method of inquiry that deals with the computational irreducibility of humans. It does this by isolating small incidents and asking questions about them. These small incidents are the “little pieces of computational reducibility” that Stephan Wolfram remarks on at 45:34 in this video. Here is the full quote:
One of the necessary consequences of computational irreducibility is within a computationally irreducible system there will always be an infinite number of specific little pieces of computational reducibility that you can find.
This is exactly what FIML practice does again and again—it finds “specific little pieces of computational reducibility” and learns all it can about them.
In FIML practice, two humans in real-time, real-world situations agree to isolate and focus on one “specific little piece of computational reducibility” and from that gain a deeper understanding of the whole “computationally irreducible system”, which is them.
When two humans do this hundreds of times, their grasp and appreciation of the “computationally irreducible system” which is them, both together and individually, increases dramatically. This growing grasp and understanding of their shared computationally irreducible system upgrades or replaces most previously learned cognitive categories about their lives, or psychologies, or how they think about themselves or other humans.
By focusing on many small bits of communicative information, FIML partners improve all aspects of their human minds.
I do not believe any computer will ever be able to do FIML. Robots and brain scans may help with it but they will not be able to replace it. In the not too distant future, FIML may be the only profound thing humans will both need to and be able to do on their own without the use of AI. To understand ourselves deeply and enjoy being human, we will have to do FIML. In this sense, FIML may be our most important human answer to the AI civilization growing around us. ABN
A new study shows that updating beliefs about the world requires and stimulates dopamine release in the brain.
Lead author of the study, Matthew Nour, from University College London and Kings College London has this to say about the findings:
“We found that two key brain areas of the dopamine system (the midbrain and striatum) appear to be more active when a person updates their beliefs about the world, and this activity is related to measures of dopamine function in these regions.” (Source)
Healthy people update beliefs when new evidence is presented. The study may also show that abnormal dopamine functionality is implicated in schizophrenia and paranoid ideation by interfering with normal updating.
I like this study because participants were measured while changing minor, short-term beliefs.
Small changes in beliefs manifested in short-term memory lies at the heart of FIML practice.
FIML relies heavily on changing inaccuracies in the short-term memory bank because this data can be isolated and objectively agreed upon by both partners and because this data is by definition fairly small and thus easily changed.
A year of FIML practice may entail a thousand or more small updates in perception, belief, and self-knowledge. Each individual update is typically small, but the aggregate of many updates over longer periods of time creates the basis for very large psychological transformations.
And since these transformations are based on more accurate data, they lead to a more realistic view of the world and the self.
Moreover, by regularly making many small updates in their perceptions of each other and themselves, FIML partners are constantly exercising their dopamine “updating system,” thus strengthening their abilities to function well in any environment.
FIML changes can come quickly, but it is long-term practice that brings the best results.
The above study shows that something very real happens when we update our perceptions. I would maintain that making this happen often with meaningful psychological information through FIML practice leads to very significant and beneficial changes in psychological functioning across many domains.
Research suggests FIML, or Functional Interpersonal Meta Linguistics, is a communication technique to improve relationships by addressing misinterpretations in real-time.
It seems likely that FIML involves partners interrupting conversations to clarify emotional reactions, aligning with Buddhist principles of mindfulness.
The evidence leans toward FIML supporting advanced Right Speech and Right Listening, potentially transforming lives by enhancing understanding.
Description
What is FIML? FIML, or Functional Interpersonal Meta Linguistics, is a method designed to optimize communication and psychological well-being between two people. It’s described as a form of analytical psychotherapy that doesn’t require formal training, focusing on clearing up misunderstandings as they happen.
How It Works Partners agree to interrupt normal conversations when one feels an emotional reaction to something said. The reacting partner asks the other about their state of mind at that moment, and the other responds honestly. This process helps identify if the reaction was based on a misinterpretation, with follow-up questions for clarity. Repeating this frequently can develop better communication skills.
Connection to Buddhism FIML aligns with Buddhist teachings, supporting advanced forms of Right Speech and Right Listening. It’s seen as a practical application of mindfulness, based on impermanence and emptiness, potentially leading to personal transformation by freeing individuals from ordinary speech constraints.
Unexpected Detail: Precision Comparison Interestingly, FIML is compared to the James Webb Space Telescope for its clarity in communication, suggesting it offers a much sharper understanding than typical conversations, likened to using an old Hale telescope.
Survey Note: Comprehensive Analysis of FIML Based on American Buddhist Net
This note provides a detailed examination of Functional Interpersonal Meta Linguistics (FIML) as presented on American Buddhist Net, focusing on its description, practice, and relation to Buddhist principles. The analysis aims to offer a thorough understanding for readers interested in communication techniques and their philosophical underpinnings.
Background and Definition
FIML is defined on American Buddhist Net as a technique for optimizing communication and psychological well-being between two people. It is described as a form of analytical psychotherapy that can be practiced without formal training, emphasizing real-time analysis to clear mistaken psychological interpretations. This approach is particularly noted for addressing both recent and long-held miscommunications, enhancing the relationship dynamics between partners.
The site compares FIML to advanced scientific instruments, such as the James Webb Space Telescope, for its clarity in communication, contrasting it with normal speech, which is likened to using the older Hale telescope. This analogy underscores FIML’s potential to provide precise, high-resolution insights into interpersonal interactions.
Practice and Methodology
The practice of FIML involves a structured process, detailed in How to do FIML. Partners must first agree to interrupt normal conversations when needed, creating a foundation for open communication. The process unfolds as follows:
Step Number
Description
1
Partners agree to do FIML and can interrupt normal conversation as needed.
2
One partner feels a sensation or emotional reaction within one second after the other says something.
3
The reacting partner asks, “What was your state of mind when you said X?” seeking the other’s short-term memory contents.
4
The other partner answers honestly, describing their state of mind during the few seconds surrounding the statement.
5
If the reacting partner finds no justification for their reaction, they realize it was a misinterpretation, trusting the other’s honesty.
6
Follow-up questions, e.g., “Are you sure you were not implying boredom when you said X?” may be asked for clarity.
7
The reacting partner discusses the new understanding with the other, briefly or at length, as chosen.
8
The process is repeated frequently; after a few hundred successful instances, metacognition may develop, reducing the need for frequent interruptions.
The term “sensation” is clarified as an emotional, physical, or hormonal response occurring soon after something is said, starting at a discreet moment, and can be negative or positive. Mindfulness is crucial, with partners encouraged to observe these sensations within one second and make queries in a neutral tone to avoid further reactions.
Additional resources on the site, such as FIML and practical semiotics, Advanced FIML, and FIML FAQs, provide further guidance on refining the practice, addressing issues like snowballing in practice and disruption of neurotic responses.
Relation to Buddhism
FIML’s integration with Buddhism is a significant aspect, as outlined in various articles on American Buddhist Net. It is described as supporting advanced Right Speech and Right Listening, aligning with Buddhist principles of impermanence and emptiness. This connection is detailed in What is FIML?, where it is noted as a method or process, not formalities, meeting requirements for creating Right Conditions for these advanced practices.
The site suggests that FIML can transform one’s life by freeing individuals from the constraints of Ordinary Speech, as seen in Notes on semiotics, FIML, Buddhism, and a bit of anthropology. This article highlights how FIML corrects distortions in thinking or feeling that may arise from practicing Buddhism in isolation, emphasizing the importance of truthful interaction with an honest partner. It posits that early Buddhists might have engaged in similar practices during their travels in pairs or fortnightly discussions of failings, a tradition that has declined in many places.
Further, The deep importance of intentional language discusses FIML as a profound philosophical answer to language and communication, revealing real-time speech analysis that moves meaning to true experience, resonating with Buddhist mindfulness. Global Workspace Theory and mistake awareness & correction links FIML to calibrating minds like fine instruments, playing the FIML communication game for precise readings, reinforcing its mindfulness aspect.
Significance and Impact
The significance of FIML lies in its potential to enhance communication precision, as evidenced by its comparison to advanced telescopes. This unexpected detail highlights its capability to offer clarity beyond typical conversational exchanges, potentially revolutionizing how partners understand each other. The site also suggests that FIML can address interpersonal conundrums arising from the Problem of the Criterion, as noted in Buddhism category posts, impacting daily relationships and communication at every level.
FIML’s impact is further illustrated in Scott Adams Interview – It’s Okay to Be White, where the author, identified as ABN, recommends FIML for optimizing communication and psychology, suggesting it could benefit millions by spreading its practice. This underscores its broad applicability and potential for societal impact.
Author and Context
While specific author information is not directly provided, the site’s posts, such as About, indicate it is run by ABN, focusing on Buddhism, communication, and FIML. The contact email, realABN@pm.me, as seen in Contact, suggests a personal engagement with readers, reinforcing the site’s role as a platform for sharing and discussing these ideas.
Conclusion
FIML, as presented on American Buddhist Net, is a robust communication technique with deep ties to Buddhist philosophy, offering a practical method for enhancing interpersonal relationships through mindfulness and real-time analysis. Its structured practice, alignment with Buddhist principles, and potential for personal transformation make it a valuable tool for those seeking to improve communication and psychological well-being.
Grok used 45 seconds to deep search FIML and produce the above result, posted in full. It did a good job. I am fine with posting this and encouraging readers to look it over. Done properly and for a reasonable amount of time, FIML is deeply life-enhancing. It probably should become a fundamental part of Buddhist practice. ABN
Conducted by researchers from Qingdao University, the study highlights the impact of cannabinoids on neuroinflammation, oxidative stress, apoptosis, autophagy, and neurogenesis.
According to the study, cannabinoid receptors (CBRs) mediate these functions through several inflammatory pathways, including nuclear factor-κB (NF-κB), NOD-like receptor protein 3 (NLRP3) inflammasome, mitogen-activated protein kinase (MAPK), protein kinase B (Akt), and cAMP-dependent protein kinase (PKA). A key focus of the research is microglia, the primary immune cells in the CNS responsible for mediating neuroinflammation. By influencing these pathways, cannabinoids may help regulate immune responses and cellular health in the brain.
The study also presents a table summarizing the role of cannabinoids in various brain diseases, emphasizing their protective effects in neurological conditions. The authors propose that cannabinoids could be useful in preventing and treating disorders related to ferroptosis, lactate metabolism, and mitophagy—three biological processes associated with neurodegeneration.
The study concludes:
Medical use of cannabinoids has protective effects in preventing and treating brain diseases; however, excessive and repeated use can be detrimental to the CNS. We propose that cannabinoids hold significant potential for preventing and treating brain diseases, including ferroptosis, lactate metabolism, and mitophagy, providing new insights for further research on cannabinoids.
From what I have been reading over the years, these findings are corroborated by many other researchers. The main takeaway I see is very low dose usage of cannabinoids is beneficial but high doses are not. If cannabis is keeping you away from alcohol or other worse drugs, it would be a good thing. Cannabis does seem to help prevent alcoholism, which is one of the worst addictions. The Buddha strongly advised against the ‘irresponsible use of alcohol’ by laypeople. It’s the fifth precept of the Five Precepts of Buddhism. It is telling that the Buddha did not mention other intoxicants, only alcohol. I say this because too many today interpret the fifth precept as being against all kinds of intoxicants when only alcohol is denoted. Obviously, many other intoxicants are not good either, but I do see plenty of room for judicious use of some psychedelics and/or cannabis for some people sometimes. Both of these drugs were well-known in the Buddha’s day and he would have mentioned them if he had wanted to. ABN
NEW DELHI (AP) — The elder brother of the Dalai Lama and former chairman of the Tibetan government-in-exile in India, Gyalo Thondup, who led several rounds of talks with China and worked with foreign governments for the Tibetan cause, has died. He was 97.
Thondup died at his home in Kalimpong, a hill town in the Himalayan foothills of eastern West Bengal state, on Saturday evening, media reports said. No other details were immediately released about his death.
Tibetan media outlets credited Thondup for networking with foreign governments and praised his role in facilitating U.S. support for the Tibetan struggle.
The Dalai Lama led a prayer session for Thondup at a monastery in Bylakuppe town in India’s southern state of Karnataka on Sunday where the spiritual leader is currently staying for the winter months.
He prayed for Thondup’s “swift rebirth,” in accordance with Buddhist traditions, and said “his efforts towards the Tibetan struggle were immense and we are grateful for his contribution.”
Thondup, one of six siblings of the Tibetan spiritual leader and the only brother not groomed for a religious life, made India his home in 1952 and helped develop early contacts with the Indian and U.S. governments to seek support for Tibet. In 1957, Thondup helped recruit Tibetan fighters who were sent to U.S. training camps in subsequent years, a report by the U.S.-funded Radio Free Asia said.
A major feature in language is the importance of asking and how you ask.
The impetus for all speech resides deeply in and around the imperative that we must want and ask for the spiritual development we are seeking. Frivolous asking and mundane desires do not count in this. They are outside of deep language use.
The Buddha only spoke on the Dharma when and if he was asked to do so.
The source and meaning of language and meaning itself can be glimpsed in this. Right Language is a soul-deep operation of the mind.
In this respect, FIML is a profound philosophical answer to what language is, what meaning is, what communication and communion are. FIML is this answer because it reveals and analyzes real-time, real-world speech between honest partners.
You cannot cut that close to the bone in any other way. Two people, true speech, true analysis — the source of linguistic being is revealed. The conundrums of psychology are healed.
FIML speaks to us within language, not from outside of language. With practice, FIML will move the source of your speech and meaning to your true experience. It will remove from you the need to understand yourself through extrinsic language and meaning.
In this sense, FIML is truly a philosopher’s stone. It will take you to the deepest levels you are capable of. ABN
My sense is these statistics are roughly correct. They also bolster the Buddhist ethical position that compassion must be based on wisdom. Indeed, the greatest virtue in Buddhism is wisdom, not compassion. Buddhism counsels dispassion and calm reflection on all speech and behavior; I would add perception as well. An argument that appeals to emotion is not necessarily all bad. But one that uses emotion as mind-control is all bad. The wise often lose political debates because their positions are more complex, based on dispassionate analysis rather than single-minded emotion. Women have had many years in power now and the results are not good. This is probably due to greater emotionality among our dearly loved fair sex. Not sure where this will lead but it is always best to place your bets on reason and sound ethics above all else. Of course, emotion and compassion can and should be factors in any complex position, just not the preeminent, leading factors. ABN
Global workspace theory is a description of how our minds work. The word global refers to the whole mind or brain, not the world.
The central feature of this theory—the global workspace—is conscious working memory, or working memory that could be made conscious with minimal effort.
This global workspace is also what a great deal of Buddhist mindfulness attends to. If we focus our attention on what is coming in and out of our global workspace, we will gain many insights into how our minds operate.
The Buddha’s five skandhaexplanation of consciousness can be understood as a form (or percepta) entering the global workspace.
Consciousness is the fifth skandha in the chain of skandhas. It is very important to recognize that whatever we become conscious of is not necessarily right.
With this in mind, we can see that being mindful of what is entering and leaving our global workspace can help us forestall errors from forming and growing in our minds.
In the Buddhist tradition, ignorance (a kind of error) is the deep source of all delusion.
But how do I know if the percepta or bits of information entering my awareness are right or wrong?
Well, there is science and Bayesian thought processes to help us, and they are both very good, but is there anything else?
What about my actual mind? My psychology? My understanding of my being in the world? How do I become mindful and more right about these?
Besides science and Bayes, I can ask an honest friend who knows me well if the percepta I think I just received from them is right or wrong.
If my friend knows the game, they will be ready to answer me before my global workspace changes too much. If my friend confirms my interpretation of what they just did or said, I will know that my interpretation (or consciousness) is correct.
If they disconfirm, I will know that my interpretation was incorrect, a mistake.
This kind of information is wonderful!
We calibrate fine instruments to be sure we are getting accurate readings from them. Why not our own minds?
This kind of calibration can be done in a general way, but you will get a general answer in that case. If you want a precise reading, a mindfulness answer, you need to play the FIML communication game.
…The results showed significant differences between meditators and non-meditators in three of the four frequency bands studied: theta, alpha, and gamma. “These larger amplitudes are present when measured globally (across all brain regions), but also when we examined the distribution of these brain waves across the head,” Bailey told PsyPost.
Theta activity, associated with attention and working memory, was higher in meditators compared to non-meditators. This increase was most prominent in posterior brain regions, suggesting enhanced neural processes related to focus and information processing in experienced meditators.
For alpha activity, meditators displayed greater overall power as well as a distinctive distribution pattern. While non-meditators showed stronger alpha activity primarily in posterior regions, meditators exhibited higher alpha activity in frontal regions relative to the rest of the brain. This shift in distribution may reflect greater inhibitory control over irrelevant or distracting thoughts, a cognitive function often enhanced through mindfulness practice.
Gamma activity, linked to higher-order cognitive functions and neural integration, was also higher in meditators. The increase was particularly pronounced in frontal regions, indicating potential neuroplastic changes associated with prolonged meditation practice. Gamma waves are thought to play a role in attention and the integration of sensory information, suggesting that meditation might strengthen these capacities over time.
“Since these results were obtained while participants were simply resting (not performing any task), it is not obvious what cognitive processes these differences in brain activity reflect,” Bailey explained. “However, each of these brain waves have been associated with specific neural processes – theta brain waves have been associated with the direction of attention and selection of a specific thing to focus on when distractions are present, alpha brain waves have been associated with the engagement of top-down neural activity to inhibit brain regions that aren’t relevant to the task at hand, and gamma brain waves have been associated with energy intensive processing of sensory information as well as higher order cognitive functions and working memory. The fact that meditators show increased amplitude of each of these brain activities might suggest that they can engage these brain activities more strongly when needed, perhaps providing a potential mechanism underpinning the improved cognitive function associated with long-term practice of mindfulness meditation.”
UPDATE: This research describes some of the valuable, though mundane, benefits of meditation. In Buddhism, meditation fundamentally refers to the samadhi and dhyana states. The eighth element of the Noble Eightfold Path is Right Samadhi. Samadhi is the experience of a different state of mind with many levels of depth and importance. In many senses it is the experiential reward of Buddhist practice, a thing in itself, a practice that is its own reward. More information on samadhi can be found here. Definitionally, descriptively, samadhi is fairly simple. It entails the closing down or shutting off the the senses, while remaining mindful of what remains while that happens. ABN
American Buddhist Net 