Buddhism: Advanced Right Speech requires Advanced Right Listening

The modern world has shown us that Ordinary Right Speech too often leads to no-speech, banal speech, or what used to be called PC speech.

This happens because we can never be sure how even very well-intentioned speech will be heard in Ordinary Situations.

Good intentions are not enough to ensure that Right Speech will be heard Rightly.

A second point about the modern world is it has shown us that, for the most part, more information is better than less information.

Rather than guess about something or rely on a neighbor’s experience, we can look it up on our phones and usually find exactly what we needed to know.

If we do not want to suffer the endless pain of Ordinary Speech because we almost never know how our speech will be heard, let’s learn from our cell phones and ask each other how we are hearing, what we are hearing, what we are able to hear or not able to hear.

In my experience, modern Buddhists virtually all respect the capacity for change inherent in the Buddhadharma. The Four Dharma Seals ensure that we are not being stupid when we interpret the teaching in light of our lived experiences.

My guess is virtually all people suffer a great deal due to fraught speech and fraught listening. Either not enough gets said, or we miss our one chance to say whatever it is, or we are misheard, misunderstood, misremembered. Or we do that to someone else.

So how do we make it better?

Since we were all raised in a world of Ordinary Speech where almost anything could be misunderstood, we all need a way to distinguish speech that is better. We need better rules for how to speak and how to listen.

Advanced Right Speech requires Advanced Right Listening.

You cannot just jump into Advanced Right Speech if your partner knows neither what you are doing nor how to listen to you.

If you want to do Advanced Right Speech you have to have a prior agreement with your partner so that both of you know exactly what is meant by Advanced Right Speech and Advanced Right Listening.

In Buddhism, all relative things are impermanent and empty. Therefore Advanced Right Speech and Advanced Right Listening must be based on a method or process, a technique or way of doing something and not on specific, codified formalities.

FIML practice meets all of the above requirements and if done with reasonable diligence will provide Right Conditions for Advanced Right Speech and Advanced Right Listening.

And that will change your life for the better. It will free you from the constraints of Ordinary Speech and you will never want to go back.

Word and phrase valence as keys to understanding human psychology

Since virtually everything we do, think, and feel has some linguistic component it follows that our perceived valences of words and phrases will be reliable indicators of our psychological makeup.

This is especially true if our perceptions of these valences is “captured” in fraught contexts in real-world, real-time situations.

To be even clearer and more precise, it is fair to say that it is only possible to capture actual real valences in real-world, real-time situations.

When we do not work with real-world, real-time situations, we are capable only of working with the idea of them, a theory of them, a memory of them. And none of that can possibly capture the actual valence as it actually functions in real-life.

The theory, memory, or idea of a psychological valence associated with words and phrases occurs at a different level of abstraction or cognition from the valence itself.

Theories, memories, and ideas of psychological valences can be very interesting and are worth pursuing, but they are not the thing itself and as such have only a weak capacity to grasp the psychology exposed by actual valences in action in the real-world.

In a post yesterday—Words and word groups mapped in the brain—I discussed the following video, which is well-worth viewing if you missed it the first time.

Yesterday, I said:

From these maps we can see that word groups have idiosyncratic arrangements, associations, and emphases.

And from this we can understand how analysis of interpersonal communication details can lead to beneficial changes in word group arrangements and thus also human psychology.

The video is very helpful for visualizing how words and word groups are organized in the brain. And this illustrates how and why FIML works as well as it does.

By “capturing” actual verbal psychological valences in real-time, real-world situations, partners gain immense insight into how their psychologies actually function in the real-world, how they actually deal with real life.

Focusing on very brief real-life valences has another very large benefit: though the valences are as real as they come, they are also very small, comprising nothing more than part of the working memory load at the time.

This is a bigger deal than it might seem. Virtually all of us have been trained by years of theorizing about our psychologies to see even very small incidents of real psychological valence as aspects of some theory or story about them.

No, no, no. Don’t do that. Just see each one for what it is—a brief valence that appeared briefly in working memory; and that has been “frozen” by the FIML technique as a small snapshot to be identified and understood as it is.

First get the evidence, get the data. Those valence snapshots are the data. Get plenty of them and you may find that you do not need any theory about what they are or what caused them.

They just are. Indeed, theorizing about them makes them different, bigger, or worse while simultaneously hiding their real nature.

Most of us do not know how to think about real-world, real-time valences because we tend to always fit them into into an a priori format, a format we already believe in. That could be a theory of psychology or a take on what our personality is or what the other person’s personality is.

In the maps shown in the video, that would constitute a whole brain response to a small valence that appeared only briefly.

By using the FIML technique, you will find it is much easier and much more beneficial to reorganize small parts of the verbal map one piece at a time than to reorganize the entire map all at once based on some idea.

In practice, FIML deals with more than just words and phrases, but the whole practice can be largely understood by seeing how it works with language. FIML treats gestures, tone of voice, expressions, and so on in the same way as language—by isolating brief incidents and analyzing them for what they really are.

Words and word groups mapped in the brain

This is interesting.

From these maps we can see that word groups have idiosyncratic arrangements, associations, and emphases.

And from this we can understand how analysis of interpersonal communication details can lead to beneficial changes in word group arrangements and thus also human psychology.

It is very likely that other aspects of communication—gesture, tone of voice, accent, and so forth—will also present idiosyncratic arrangements and emphases; and can be beneficially changed through detailed analyses of their components.

More here: A map of the brain can tell what you’re reading about

Wise words on Intelligent Compassion from Gelek Rimpoche

Before I talk about love and compassion I would like to say one thing. Under the excuse of love and compassion, do not put yourself as the subject of abuse by anyone. To take abuse in the name of compassion is not right, but you cannot give up on the abuser either. You cannot say, “I cannot help that person. I don’t care.” You have to care and help, but with establishing your own needs first. If you make yourself the subject of abuse and then think you are helping, that is not right. Not only are you not helping that person, but you are damaging them. You are also hurting yourself. That is not compassion. That is stupidity. Compassion is not stupid. It is intelligent. It knows what is good and what is bad for that person and for you. Buddha’s compassion tells us, “Lead everyone to total enlightenment. Lead everyone to the state of Buddhahood.” That is compassion. (Intelligent Compassion Means Don’t Take Abuse)

Brain networks act dynamically, rapidly reorganizing on both spatial and temporal scales

The brain is highly dynamic, reorganizing its activity at different interacting spatial and temporal scales, including variation within and between brain networks.  (The spatial chronnectome reveals a dynamic interplay between functional segregation and integration)

Perfect communication is not possible (but greatly improved communication is)

Human beings cannot possibly expect to communicate with each other perfectly. Perfect communication would require complete transfers of information with no ambiguity.

This point is fundamental to understanding why we need a method to frequently correct or adjust interpersonal communication in real-time.

If we do not have a method to do that, mistakes will inevitably cause problems, some of which will inevitably snowball.

TBH, I don’t understand why no one before me has figured the method out. Many have seen the problem in one way or another, but none has provided a way to fix it as far as I know.

To simplify the problem a bit, let’s just stick with language.

Language is ambiguous in and of itself. And when it is used for interpersonal communication it is fraught with ongoing and very significant ambiguities.

These ambiguities are so serious, I believe I can safely maintain that they account for a major component of our personalities. They may even be the major component.

Why does this seem so obvious to me but not to many others I speak with? I really do not know. Why didn’t Plato or Buddha or Laozi or Kant or Dostoevsky deal with this? I don’t know.

It’s possible the Buddha did privately or that’s what the Pythagorean’s secret was. Buddhist monks traveled in pairs and may have had a method to deal with interpersonal ambiguity.

If they did, I doubt it would be very different from my method, which you can find fully explained, free of charge here: FIML.

Please consider the problem of ambiguity before you undertake FIML.

Give ambiguity some real thought. Contemplate how it has affected your life in many ways you already know about. Then consider how many more ways you do not know about.

How many mistakes in communication—just due to ambiguity and consequent misunderstandings alone—have affected your life?

Watch for it and you will see ambiguity happening very often. Sometimes it’s funny, sometimes insignificant, sometimes it’s tragic. The more there is, the worse it is.

When just two humans clear up almost all ambiguity between them (a process that must be constant like any other maintenance chore), amazing things begin to happen to their psychologies.

For each pair, what happens will be different because FIML is only a method. It has no content itself. What could be better than that?

Information streams plus interpersonal communication are the foundations of philosophical psychology

In this context, an information stream is a stream of information that largely fills the minds of all who are in it such that they know much more about that information than any other.

They value that stream and believe it or believe in it more than any other stream. All human cognition and psychology is taken from and conditioned by primary information streams.

Information streams are essentially “religions.” They include all of the world’s religions in addition to other fundamental belief systems such as science, politics, atheism, a life of crime, and so on.

Interpersonal communication is the most intimate or subjectively honest communication an individual human engages in.

The quality of our subjective honesty defines human life on planet earth, especially conscious human life.

The following follows:

  • it is impossible for any individual human to know more than a few information streams well
  • very few, if any, humans have really good interpersonal communication; very few are deeply, effectively, and richly subjectively honest with anyone else
  • thus, virtually all humans are trapped within the confines of their information streams (“religions”) and their unrequited personal subjectivity
  • and thus as a substitute, we fight or feel sad or become narcissistic or seek reclusion or take drugs or pursue money and power or sports and so on

I would maintain that once you see the above trap we humans are in, if you are of sound mind, you will want to escape.

We can never fully escape our need for some information stream (we have to have something) but we can escape to some extent by knowing that there are many information streams and none of them (as far as we know) can claim perfect information.

And, though we can never fully escape subjective isolation, we can escape to some extent by doing FIML practice.

The best way to view information streams is learn about a good many of them and then assign probabilities to how true they seem to you.

For example, I might hold that a materialist explanation of the cosmos has a 10-15% chance of being completely correct and a 25% chance of being a valid part of a larger whole that is more correct but has not yet been determined or discovered.

Assigning percentages mainly helps the mind categorize and assign resources. This, in turn, affects what we read, talk about, and do.

In addition to the percentages provided above, I might assign another 25% to the Buddhadharma and another 25% to the Buddhadharma plus all of the other world religions. Then I might assign 15% to the invented God argument and then some to the simulation argument and so on.

You can do this in any way that suits you. Your percentages don’t have to add up to one hundred, but it is good to have at least a rough calculus to provide some order to the many streams of information available to us.

My own percentages go up and down. The largest one is I cannot honestly be sure of very much but believe it is profoundly worth trying to be more sure or better at trying.

I believe the above description plus having some dedication to an endeavor sort of like that is a good definition of philosophical psychology.

To my eye, philosophical psychology is a good information stream to be in because it stresses how we think and what we think about while also paying full attention to our humanity.

Machine learning used to successfully predict psychosis

A very interesting study shows that a computer analysis of language use has predicted early signs of future psychosis with ~90% accuracy in at-risk individuals.

,,,results revealed that conversion to psychosis is signaled by low semantic density and talk about voices and sounds. When combined, these two variables were able to predict the conversion with 93% accuracy in the training and 90% accuracy in the holdout datasets. The results point to a larger project in which automated analyses of language are used to forecast a broad range of mental disorders well in advance of their emergence.  (A machine learning approach to predicting psychosis using semantic density and latent content analysis)

An article about the study says:

The results showed that higher than normal usage of words related to sound, combined with a higher rate of using words with similar meaning, meant that psychosis was likely on the horizon. (The whisper of schizophrenia: Machine learning finds ‘sound’ words predict psychosis)

Phillip Wolff, an author of the study, says of it:

“This research is interesting not just for its potential to reveal more about mental illness, but for understanding how the mind works — how it puts ideas together. Machine learning technology is advancing so rapidly that it’s giving us tools to data mine the human mind.” (Ibid)

Ambiguity in speech as the source of most psychology

Genes aside, I believe ambiguity in speech and its consequent cascades of error are at the root of virtually all human psychology, both good and bad.

And this goes back in time as far as we can imagine because the problem of ambiguity in speech was there for your parents, your grandparents, and everyone else who came before you. And the same is true for everyone else in the world.

All cultures everywhere are both burdened and determined by this problem.

(The only exceptions are specialist “cultures” that make a point of removing error from their communication systems, such as mathematics, hard sciences, engineering, some branches of linguistics, etc. The people in these cultures only avoid the problem while working or speaking within their specialist culture. When at home or off the job, their psychologies are the same as the rest of us. In fact, smart as many of those people are, I bet few of them have ever considered how inaccurate their common speech is or how error-ridden their listening is, to say nothing of how profoundly that messes up their psychologies.)

Ambiguity in speech comes from inaccurate words and phrases, our strong tendencies to want to keep the wrong parts of speaking too short, our fear of open, truthful speech, our hyper-focus on wording and typical refusal to allow people to take back or alter their words or our inability to see the need for that, our strong tendency to believe we know what others mean, our constant need to grab meaning on the fly, or extract it from gestures or tone of voice, the brevity of most speech acts, our fear of being wrong or saying the wrong thing (legitimate fears given the foregoing), our practical incapacity to describe our own subjectivity or even know it, our inability to get other people’s subjectivity from them because they also suck at this.

I could go on, but let’s just take one item from this loose list—our typical refusal to allow people to take back or alter their words or our inability to see the need for that.

Of course other people do this to us too. And when they do, we rarely know how to deal with it. Even when we try, it often turns out badly because our attempts are stereotypically taken as excuses or apologies.  Moreover, taking something back usually only involves glaring stuff that someone might have felt was “offensive” or that we believe reflects badly on us.

Even worse, let’s say you have taken something back successfully or rephrased it and explained everything perfectly to all parties’ satisfaction. When was the last time you did it? How often do you do it?

Not much, I bet. Because if you do do it often, almost everyone will think you have a loose screw.

How often should you rephrase something you said or allow another to do that?

The right answer is at least several times per hour of conversation.

When we don’t do that, ambiguity flourishes. Meanings are imagined. Guesswork replaces knowing. In response, everyone’s psychologies become confused or rigid. We act roles rather than life.

How can we claim to know anything about human psychology without acknowledging that almost anything with psychological import that anyone ever says to anyone is sure to be riddled with error and ambiguity?

And even when it’s not, 1) it’s very hard to know when that is and 2) the event is so rare it’s like a bird that stops flapping its wings and falls to the ground.

 

Covert speech proscriptions and the psychological harm they cause

Our need to stimulate the brain stem by pushing through difficulties or challenging our senses

…Here’s the crucial part: This expectation is likely to extend the effects of stress-induced pain relief beyond immediate cold exposure. If such an expectation – “I confronted the cold and feel invigorated” – is fulfilled, it will lead to the release of additional opioids or cannabinoids from the periaqueductal gray. This release can affect the levels of neurotransmitters such as serotonin and dopamine, further enhancing a feeling of overall well-being. This positive feedback loop is implicated in the well-known “placebo effect.”

More generally, techniques such as those Hof uses appear to exert positive effects on the body’s innate immune response as well. We expect them to also have positive effects on mood and anxiety because of the release of opioids and cannabinoids. Though these effects have not yet been well studied, by evoking a stress-induced analgesia reaction, we think that practitioners may assert “control” over key components of brain systems related to mood and anxiety.

At present, millions of people use drugs to help with feelings of depression and anxiety. Many of these drugs carry unwelcome side effects. Behavioral modification techniques that train users in ways to influence their brain’s homeostatic system could someday provide some patients with drug-free alternatives. Efforts to understand links between the brain’s physiology and its psychology may indeed hold the promise for a happier life. (Cold comfort: exposure to chilly temperatures may help fight anxiety)

This article describes a very interesting finding that seems to explain why some people like intense sports such as rock climbing, motorcycling, free diving, skiing, and so on.

It also seems to explain why toughing it out is often the best medicine for what ails us or the best method for moving forward with our lives.

Intense religious practices, chanting, long meditations, silence retreats also seem to be drawing on stimulating the periaqueductal gray area of the brain stem.

To some extent, FIML practice does something like this by stopping conditioned and instinctual responses as soon after they have arisen as possible. Doing this requires a mental toughness and perceptual acuity that frequently carries over to other activities.

Working memory improved with electrical stimulation, study shows

Scientists have used a noninvasive form of electrostimulation to boost working memory in older people, effectively giving 70-year-olds the thinking abilities of their 20-year-old selves, at least temporarily. (Scientists Fixed People’s Working Memory With Simple Electrical ‘Zaps’ to The Brain)

The study (paywall) is here: Working memory revived in older adults by synchronizing rhythmic brain circuits.

From the abstract:

…After 25 min of stimulation, frequency-tuned to individual brain network dynamics, we observed a preferential increase in neural synchronization patterns and the return of sender–receiver relationships of information flow within and between frontotemporal regions. The end result was rapid improvement in working-memory performance that outlasted a 50 min post-stimulation period.

This study further demonstrates the importance of electrical waves in brain functioning. It targets working memory decline in older adults but similar improvements were found in young adults already experiencing memory deficits.

“We showed that the poor performers who were much younger, in their 20s, could also benefit from the same exact kind of stimulation,” Reinhart says in a statement.

“We could boost their working memory even though they weren’t in their 60s or 70s.” (Scientists Fixed People’s Working Memory With Simple Electrical ‘Zaps’ to The Brain)

News stories on working memory tend to trivialize it as merely a brain function that helps us remember phone numbers or where we put stuff. When in fact…

…working memory is the part of you that organizes and executes action in real-time. All real-time actions—save stupor or deep sleep—require working memory.

Working memory is where your life meets the world, where your existential rubber meets the real-time road.

Working memory is the spear point of the mind as it does life. For this reason, it is the single best key to understanding human psychology. And through this understanding to change it for the better. (Working memory is key to deep psychological transformation)

Other news articles:

As Memories Fade, Can We Supercharge Them Back to Life?

Scientists reverse memory decline using electrical pulses

Weak Electrical Currents Can Restore Working Memory In Older Adults

Incidentally, Buddhist mindfulness practice can greatly enhance working memory while also adding a metacognitive component to it in circumstances that would not otherwise normally call on metacognition.

FIML practice does something similar in that it adds a layer of psychological and linguistic mindfulness to working memory during acts of interpersonal communication.