Category: Buddhism

‘The Jews are the only people especially beloved by God’

~ ABN ~ 1 Comment

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The Abrahamics cause so much suffering based on the sole fact that they all believe their scriptures absolutely tell them what God wants, yet few of the sects and divisions agree with each other. Buddhism at its core recognizes the indeterminacy of all speech and our interpretations of all of it. Clinging to speech as an absolute is a recipe for moral, intellectual, and spiritual failure. When speech is deemed absolute, the mind and spirit are blocked from full realization. This is why Buddhism often suggests rather than states and why the Buddha himself refused to answer questions on subjects that lead to clinging to absolutist ideas. From a Buddhist POV, to say the Jews are the only people especially beloved by God is ridiculous. I was raised as a Christian and do my best to remain respectful of Christianity and strongly believe a good Christian is better than a bad Buddhist. Given that background, I think it’s proper for me to speak this way about Christianity. Whatever spirituality people get from it is good, very good. Clinging to the absoluteness of the words is the mistake. ABN

Buddhism and modern psychology

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I put up a post last year about the ‘erasure’ of dysfunctional psychological schema and how to achieve that. The article that post is based on, How the Science of Memory Reconsolidation Advances the Effectiveness and Unification of Psychotherapy is good and well-worth reading.

Today, I want to explain how that take on modern psychology fits very well with Buddhist practice.

Buddhist practice is best understood by understanding the Noble Eightfold Path:

Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Samadhi.

If the Noble Eightfold Path is followed diligently, it will erase all dysfunctional schema from the mind. The complete erasure occurs in the eighth element of the path, Right Samadhi.

Right Samadhi is an elixir of the mind. It bathes and cleanses the mind like nothing else. Right Samadhi erases all delusion, all suffering, all dysfunctional schema. Right Samadhi is one part of the Noble Eightfold Path and also it can be understood as a culmination of the Path, the ultimate or penultimate reward of Buddhist practice.

On this site, I add something to the Noble Eightfold Path that, in my opinion, makes it even better. What I have added is FIML practice. FIML can be understood to be an addition to Right Speech and Right Mindfulness. FIML works by getting us to pay close attention to what we hear as well as what we say. When we do that using the tools FIML provides we also greatly improve our Right Mindfulness.

I deeply hope readers of this site will improve their understanding of Buddhism and learn how to do FIML.

The hardest thing about FIML practice is finding a Right Partner, someone who is able to understand the practice and willing to do it with you. The second hardest thing is overcoming a very deep-seated, instinctive human speech prohibition which prevents us from quickly shifting from talking to talking calmly and wisely about the minutia of the talking and listening that just occurred.

If you have a suitable partner, learning how to do FIML is much easier and more fun than finding a suitable therapist. Like Buddhism itself, FIML works directly with the unique reality of the lives of you and your partner. ABN

first posted March 21, 2024

A post on Reddit which suggests (to me) that the psychology of stigmatism has deep parallels between overt physical abnormalities and hidden psychological trauma

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I’ve hidden my hand my whole life. I wear long sleeves and haven’t seen a doctor about it since I was a toddler. My right hand is completely normal. On my left hand, my pinky, ring, and middle fingers are normal. The issue is only with the thumb and index finger they are the same length and to the side.

It’s not painful or limiting physically but it’s always affected my confidence which is why I hide it. 

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I mentioned the other day that Reddit has small subs that can be intellectually stimulating. The post linked above, including many of its comments, shows what the title says. One conclusion from this is that the shame and self-induced ‘need’ to hide that shame has wide applications across all stigmatisms and psychological conditions, which often are reified as stigmatisms. By hiding shame or stigmatism we give it an overblown life of its own. By not hiding it, we remove its power to shame us. A physical stigma is simply the luck of the draw and, while someone may be to blame for it, in the end you have to live with it. Psychological abuse or trauma is not so different. At the end of the day, it’s your cross to bear. If FIML is done with this in mind, both partners can use the FIML method to gradually bite off small pieces of whatever shame or trauma or confusion they are experiencing. Doing this repeatedly, over months and years, will slowly reveal the trauma to both partners. And this will provide a wondrous level of freedom. Psychological trauma always leaves evidence in the mind much as physical abnormalities can rarely be fully corrected. Nonetheless, both conditions benefit greatly from exposure to the sunlight of objective consciousness. And this can lead to a state of unperturbedness as the stoics say or enlightenment/ nirvana as the Buddhists say. ABN

Lucid dreaming isn’t sleep or wakefulness — it’s a new state of consciousness, researchers find

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…Perception and memory processing in the lucid dreaming state were found to be different from non-lucid REM sleep. The consciousness of existing in a dream was associated with with beta waves in the right central lobe (which controls spatial awareness and nonverbal memory) and parietal lobe (which controls the sense of touch and spatial awareness). Beta waves are a type of high-frequency electromagnetic activity in the brain involved in conscious thought processes like solving problems or making decisions. Our consciousness is dominated by beta waves when we are awake.

This might explain why there is so much cognitive control in lucid dreams. Dreamers deep in REM sleep have no sense of control over factors like thoughts, feelings, and behaviors, but those in lucid dreaming states do.

…Demirel also linked gamma waves with lucid dreaming. These are the fastest brain waves, which become visible on an EEG at times when the brain is especially alert and focusing on something. When lucid dreaming begins, gamma waves increase in the right precuneus, which is involved in self-referential thinking—thoughts about ourselves and our lives. When we are awake, we often drift into this type of thinking when our minds wander.

Maybe the most mind-bending thing about lucid dreams is that they are, according to the study, similar in the brain to the effects of psychedelic drugs such as LSD and ayahuasca. These types of psychedelic experiences are also associated with the precuneus, whose activity is modified when waking imagery is seen despite having closed eyes (something usually only experienced with psychedelics).

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Lucid dreaming and lucid sleeping are important practices in the Buddhist tradition. There is a lot of literature on it and it’s worth the time learning how to do it. For dreaming, napping in a slightly awkward position can help. I spent a year or so napping at noon on a couch with one foot on a table beside the couch, the other on the arm of the couch. That was enough to keep my bodily proprioception semi-conscious so when dreams started I was already slightly lucid. Sleeping on a bus or train is another place to practice. I had an extended period of becoming lucid during deep sleep, or so it seemed to me. Consciousness has many facets and angles. The original title of this article called lucid dreaming a ‘new’ state of consciousness. It is not new at all. It has been part of the samadhi traditions for millennia. ABN

Consciousness reveals there’s no single objective world — Christian List

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Science as we know it won’t explain consciousness

…Over time, humans went from an anthropocentric to a geocentric to a heliocentric and eventually to a more universal view of the world, and each step constituted scientific progress.

Yet the crux is that there is at least one important phenomenon that resists such objectivization or “de-perspectivization,” and that is consciousness itself. If we accept that the core of consciousness is subjective experience, then consciousness is the ultimately subjective phenomenon. The core of my consciousness lies in the fact that I find myself in a world in which there are first-personal facts. I am conscious, I have certain experiences, I am in a particular perceptual state, and so on. First-personal facts are irreducibly subjective. They are “centred” around my perspective as an experiencing subject, and unlike objective facts, they are not invariant under shifts in perspective.

Crucially, each of us is inextricably tied to our own conscious perspective. I can reflect about your experiences and empathize with you; I can hypothetically try to place myself in your shoes; I can try to simulate in my mind what things must be like for you. But I cannot literally leave my own conscious perspective. It is an essential fact about me that I experience the world from my perspective and not from anyone else’s. To be conscious, one might say, is to have a subjective perspective around which some first-personal facts are centred.

…The lesson, I think, is that the attempt to “objectivize” consciousness – to represent it as an ordinary property that can be found in the objective world, like gravity and electromagnetism – fails to do justice to the irreducibly subjective nature of the phenomenon. Physicalist theories of consciousness are not alone in running into that problem; standard versions of dualism face the same problem too. We will better understand consciousness only if our scientific and philosophical theories fully come to terms with the existence of first-personal facts and recognize that reality may not be captured by a single objective book of the world, but only by a library of subjective ones.

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This is a good essay. It provides an overview of consciousness studies to frame the worthy assertion that: ‘We will better understand consciousness only if our scientific and philosophical theories fully come to terms with the existence of first-personal facts’. This kind of thinking fits well with Buddhism, and especially well with the Buddhist emphasis on samadhi states, which are deeply subjective. A Buddhist might say samadhi is describable and sharable with someone else who knows it. Or a Buddhist might not say that. The full essay is 2,578 words long and worth reading because the point is well made and the overview fits it very well. It’s quality information briefly stated. ABN

Transgenderism from a personal and Buddhist point of view

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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

A theory of FIML

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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.

Wolfram’s ‘computational irreducibility’ explains FIML perfectly

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 42.22 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.

42.22 in this video

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

The existential beauty (and chemistry) of updating beliefs

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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.

The study can be found here: Dopaminergic basis for signaling belief updates, but not surprise, and the link to paranoia.

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.

first posted October 16, 2018

Grok describes and analyzes FIML

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Key Points

  • 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 NumberDescription
1Partners agree to do FIML and can interrupt normal conversation as needed.
2One partner feels a sensation or emotional reaction within one second after the other says something.
3The reacting partner asks, “What was your state of mind when you said X?” seeking the other’s short-term memory contents.
4The other partner answers honestly, describing their state of mind during the few seconds surrounding the statement.
5If the reacting partner finds no justification for their reaction, they realize it was a misinterpretation, trusting the other’s honesty.
6Follow-up questions, e.g., “Are you sure you were not implying boredom when you said X?” may be asked for clarity.
7The reacting partner discusses the new understanding with the other, briefly or at length, as chosen.
8The 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.

Key Citations

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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

Study Finds ‘Cannabinoids Hold Significant Potential for Preventing and Treating Brain Diseases’

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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.

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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