Tag: morality ethics

Repost: What is FIML and what does it do?

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FIML is fundamentally a communication technique with wide-ranging implications for many other aspects of being human.

FIML removes mistakes from communications between partners. FIML reduces or eliminates neurotic feelings. FIML encourages honesty, integrity, responsibility, and many other virtues. It greatly improves communication. It transforms beliefs in a static self, a personality, an ego, or a set autobiography to a more realistic understanding of the dynamic nature of being, speaking, listening, remembering, functioning. FIML skills are useful when dealing with people other than the FIML partner. FIML greatly reduces the need to rely on external standards (public semiotics) for self-definition and/or communication. FIML elevates consciousness in the sense that FIML practice is done consciously and improvements are made in partners’ consciousnesses. FIML works directly with partners’ experiences and thus is a deeply experiential practice that generates experiential understanding.

FIML greatly supports Buddhist practice and though FIML is not specifically a traditional Buddhist teaching, it does not contradict any core Buddhist teaching. For many people, FIML may be a very good tool to use with the Dharma. This is so because FIML allows each partner to identify kleshas (mistaken interpretations) the moment they arise and to correct them with input from their partner. FIML also helps partners experience the reality of no-self, impermanence, emptiness, and dependent origination. When these truths are experienced together with a partner, both partners are able to deeply confirm the validity of their insights as both share in this confirmation. Both partners will notice kleshas being eliminated and both will be able to confirm this to each other, through explicit statements to each other and also through observations of each other.

FIML practice also helps partners understand and experience how the First and Second Noble Truths actually operate in their lives. When one partner discovers a klesha through a FIML query, they will see very clearly how their mistaken interpretation, if not corrected, could be the source of suffering. When they correct their mistake, they will see how eliminating a klesha is liberating and how it produces a bit of “enlightenment” (Third and Fourth Noble Truths).

FIML practice encourages honesty between partners and many other virtues. FIML partners will directly experience the importance of being honest with their partner and treating them with the utmost respect and integrity. This strengthens partners’ understanding of the Buddha’s teachings on morality (sila).

FIML’s emphasis on fully understanding the roles of language and semiotics supports the Buddha’s teachings on Right Speech (for language) and wisdom (for semiotics). In the Prajna Sutras, “dharmas of the mind” (laksana) very closely correspond to the modern English word semiotics as that word is used in FIML practice. By focusing on this word and concept and experiencing with a partner how semiotics affect everything we think and do, partners will gain great insight into the kind of consciousness described in the Diamond Sutra–a consciousness without the “marks” or “characteristics” (laksana, semiotics) of a self, a human being, a sentient being, or a being that takes rebirth.

FIML accomplishes most of what it does by being a technique that is called up quickly, the moment it is needed. FIML queries almost always lead to long and interesting discussions, but the basic technique must be done quickly. The moment either partner feels a klesha arising, they should stop and query their partner about what is/was in their mind. After hearing your partner’s honest answer, compare it to what you had thought. The better data from your partner should eliminate that particular klesha after a small number of its appearances. Remember, your partner’s data is better because you asked them quickly enough for them to be able to recall with great accuracy what really was in their mind during the moments you were asking them about. If you wait too long or get into long stories or theories, or become emotional, you will miss the chance to catch that klesha. When you do catch a klesha, feel good about it. That means there is one less hindrance in your mind.

Non-Buddhists will experience the same results from FIML practice as Buddhists, though their understanding of these results will be framed differently. We have discussed FIML from a non-Buddhist point of view in many other posts. Interested readers are encouraged to browse some of those posts for more on that angle.

Abhaya Sutta: To Prince Abhaya (On Right Speech)

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….[1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.

[2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.

[3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.

[4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.

[5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.

[6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings.”

Source

translated from the Pali by
Thanissaro Bhikkhu

Repost: Ethics, morality

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If we consider our minds to be networks of signals, then we can say that it is better that the signals be more efficient and contain fewer errors.

This might be a good definition of a sound ethical position—to reduce signal error and increase signal efficiency.

In many ways, the two are the same. When we reduce signal error, we increase the efficiency of the entire system.

Thus, for any one system, such that there is a such a thing, the best ethical position would be to reduce signal error while increasing signal efficiency. That one system might stand for one human being.

But what if there are two or more systems that interact with each other?

In one sense we might say they are the “same” system, especially if interaction is imperative. In another sense, we can treat them as different systems.

If they are seen as the “same,” then reducing error and increasing efficiency will benefit the whole system (of two or more).

If they are seen as separate and not the same, there are two possibilities. Separate systems within the whole may decide to lie or cheat or they may decide not to lie or cheat.

If none of the separate systems within the network ever lies or cheats, efficiency will be increased and error will be reduced.

If one or more of the separate systems within the network decides to lie or cheat, efficiency will decrease and errors will multiply.

The separate systems can be understood to be people while the large network can be understood to be human groups. Lying and cheating or refraining from lying or cheating must be conscious acts.

Errors that just happen non-consciously (misspeaking, mishearing, misunderstanding, data mistakes, etc.) are not moral errors unless they could be or could have been avoided by a reliable method.

No network without lying or cheating has ever been achieved by large numbers of human beings. Even very small groups, as few as two people, rarely are able to achieve an ideal ethical state of no lying and no cheating. And even if they do get pretty good at that, it is very difficult for even just two people to remove non-conscious errors from their interactions.

FIML practice can greatly reduce non-conscious error between partners while at the same time providing a robust basis for increased moral awareness and increased understanding that both partners are benefiting greatly from the honesty (or ethical practice) of both of them.

My honesty with you greatly improves my understanding of and honesty within my own network and also gives me much better information about your network. And the same is true for you. Together we form an autocatalytic set that continually upgrades our mutual network and individual systems.

Clarity, honesty, and efficiency in interpersonal communication is satisfying in itself and also it improves efficiency between partners as it upgrades the self-awareness of each.

One partner could lie and cheat while doing FIML practice, but since FIML is fairly involved and somewhat difficult to learn, it is likely that most partners will do their best by each other and that most individuals will come to realize that honesty benefits them much more than lying.

I think it is fair to conclude that the best ethical or moral position to take is one that increases efficiency of signalling (talking, doing, etc.) while also reducing signalling error. The problem with doing that is people can and will lie and cheat and we do not (yet) have a reliable way to tell when they are lying and cheating.

A good way to tell if someone is being honest will be an accurate lie-detector, but even that may not be efficient or work well with the dynamics of real-time human communication.

Thus some other technique is needed. FIML can be that technique and I know of no other one that works as well. Thus a sound ethical position in today’s world would be having the aim of reducing signal error while increasing signal efficiency through the practice of FIML.

Without FIML, interpersonal communications is at least an order of magnitude cruder and thus much less efficient. FIML is not perfect, but it is much better than what we ordinarily do. If you can increase resolution and detail at will within any system, it will improve that system. If you can do that with interpersonal communication, it will improve all aspects of that system.

Pamela Geller on Garland shooting and free speech

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Holy warriors and Jewish Jihad: Diaspora Jews in the IDF

The video and the article linked below it provide two angles on religious war. Buddhists have fought wars, but generally the wars have not been fought for Buddhism, though Central Asian aggression in China did happen and it did result in many more Buddhists and Buddhist temples in China. I don’t know what to think of Pam Geller but I do support free speech and greatly oppose “hate speech” laws, which fundamentally punish thought crimes. Obviously, I don’t always agree with everything I post. I do like controversy and perspectives that are different from mainstream. Both of the linked pieces give insight into non-mainstream thinking. ABN

You don’t see this everyday

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“As much as I’m a capitalist, there is nothing in the market that is making me do it.” (Owner of a Credit Card Processor Is Setting a New Minimum Wage: $70,000 a Year)

I am always moved by stories like this of someone doing good when they don’t have to. I bet a lot of people fantasize being a hero—saving some kids in a river or pulling pets out of a burning building. This guy shows you don’t have to brave danger to be a hero. Just do something outrageously wonderful. ABN

Psychedelics, human rights, and Buddhism

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People have used psychedelics in spiritual practice for at least 5700 years, pre-dating all major organised religions. (Source: Protecting the human rights of people who use psychedelics)

My guess is early Buddhists used psychedelics as these substances were clearly available at that time and well before. A careful reading of the fifth precept indicates to me that the Buddha is talking only about alcohol, either fermented or distilled, and not psychedelics. I am not advocating the use of illegal psychedelics, but rather agreeing with the author of the linked quote that they have a long and respected place in religious practice and are not nearly as dangerous as is generally assumed among lawmakers. I also agree that it is not the business of government to legislate plants or tell people what they can or cannot put into their bodies, especially when far more good than harm arises from many of these substances.

Film as cartoon

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If I had a magic wand and could wave it to make people—all people everywhere—see film as cartoon and only cartoon, I would do it.

I mean all film everywhere and really making people see it as cartoon, as animation. Actors and sets would no longer appear “real,” but as cartoons.

This would make the persuasive power of news media and politicians (they would appear as cartoons, too) much weaker. We would still be able to hear what they say, and think about it, but we would be far less susceptible to the cinematic tricks that allow their messages to bypass thought because those tricks would not work as well in cartoons.

I see so many friends relating emotionally to film and TV characters as if they were real people it is dismaying. In fact, many people don’t just relate to them as if they were real people, they relate to them as if they were better than real people, kinder than, funnier than, more appealing than real people.

The power of mass media to disseminate ideas is good, but the power of these media to disseminate shallow illusion is really bad. Instead of talking extensively with family and friends and looking to their communities for culture and education, people are far more often seduced and fatally persuaded by telegenic personalities who invariably are reading scripst and peddling the ideas of those who stand behind the scenes.

Perfume and sheer clothing is nice, but be wary of confusing a prostitute’s sexual appeal with reality.

Mr Genness from Worcester Academy

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A reader asked us to put out a feeler for Mr. Genness who taught English at Worcester Academy (in Massachusetts) during the 1968-69 school year.

He was the best teacher I ever had and I think about him often. He taught me things that are still paying-off today. I want to thank him but cannot find out where he is or how to contact him.

The requester does not know his first name and was unable to get any info from the school. Mr. Genness was into theater and had connections with the theater crowd in NYC. The spelling of his name—Genness—is a guess, but likely correct.

If you know or suspect you know Mr. Genness, please send an email to “fimlingo at gmail.com” or just reply to this post.

We read Faulkner, the Iliad, Pirandello, and much more. He was a genius and a superb teacher. Probably saved my life. Definitely improved it immensely.

I know the feeling.

Saving lives versus releasing captured animals into the wild

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The Buddhist practice of releasing captured animals into the wild to gain merit (for the one doing the releasing) is generally a bad practice. Captured animals are often fatigued or not suited to their new wild environment.

In Buddhist countries animals are sometimes deliberately captured just so practitioners can release them (after paying for them). Clearly, that is a preposterous activity.

Most American Buddhist are aware that thoughtless release does more harm than good, but the basic idea is appealing. Why not save a life if you can?

If you want to save lives without doing any harm, a cat collar might be a better choice than releasing goldfish into the East River (this has happened), where they promptly died.

Here is an article about a collar that seems to work well: Study finds cat collar can save songbirds.

You can get one for your own cat or get a few to give to others. BTW, I have no economic interests in these collars and do not know the people involved in making them. It just looks like an easy way to save precious songbirds.

Morality and mistakes

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Moral growth requires mistakes.

Ikkyu, the Zen poet monk, wrote: “Satori is mistake after mistake.”

“You” are not your worldly biography, which is unknowable, but rather the moral being that has learned through worldly experiences.

“You” are not your moral mistakes, which can be worn like shackles, but rather what you would do now if you were faced with those decisions again.

You cannot have gotten to that point without the mistakes you have made.