Semiotic valence

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In a previous post, I introduced the concept of semiotic wells. A semiotic well is like a space-time “gravitational well” within a semiotic network. By this, I mean that part of the semiotic network has some heavy things in it—primary semiotics that pull other nodes within the network toward them.

For example, someone with the view that they have some sort of personality will tend to associate many of their perceptions and thoughts with the features of that personality. Their belief in their personality type will tend to make them see and understand the world in those terms.

I doubt that “having” a personality is all that much different from having a hobby. And I bet most people can move from one personality type to another about as easily as they can move from one hobby to another.

Of course there are constraints and limitations in the development of hobbies just as there are in the development of personalities.

We can gain profitable understanding of the mind by conceiving of it as a network of semiotic units. It is a network because the semiotic elements of the mind are all interconnected. It does not take much imagination to connect any semiotic element in your mind to any other. Apple-red-communism. Or apple-pie-American.

By association we can connect anything in this way.

Every semiotic element in the mind has a valence. In different contexts, the valences for any element will differ, and oftentimes they are neutral, but they are there. A semiotic well organizes valences as well as meaning, intention, belief, value.

For some people, speech is used to socialize, to make friends, to gain and keep access to other people. The valence of major parts of their semiotic network is aimed at socializing with others. People of this type are pleasantly excited when others compliment or reciprocate their social valences.

In contrast, for some other people, speech is used to share ideas, to analyze, to teach and to learn. The valences of their semiotic networks are primarily aimed at sharing ideas. People of this type are pleasantly excited when others reciprocate these valences.

Many semiotic wells and semiotic valences are formed accidentally, randomly, arbitrarily. Once we take on any bit of meaning, even if only slightly, there is always a chance that it will snowball into a significant semiotic well.

The Beatles alluded to this when they sang Had it been another day/ I might have looked the other way/ And I’d have never been aware/ But as it is I dream of her tonight.

This doesn’t just happen with love but with many of our other interests. We form semiotic wells—sometimes very quickly—for what are often very trivial reasons or no reason at all.

Much of what we are comes about through accident or chance. This happens because semiotics and the ways valences become attached to them are frequently very simple. Once a semiotic well begins forming it often grows, and as it does it pulls in or rearranges elements from other parts of our semiotic network.

Once a well is formed or given to us, it can greatly determine how we perceive the world and what we value in it.

This is why propaganda succeeds so well, and is sort of easy to do if you have a lot of money and access to important public forums. All a propagandist has to do is start your mind in one direction and then add more information and more valence. Most people see the world in terms of simple dichotomies, so all the propagandist needs to do is decide what they want and contrast it favorably against what they don’t want.

Want war? Make the public perceive the enemy you want as an enemy, then add info while increasing valence. Columnists will write many thousands of words about the desired war, but the basic sociology of it for the general public is always very simple.

Of course sometimes the trick fails. With Syria the basic formula—terrorists/poison gas/war—failed, probably because the public had been fooled too many times before with similar formulas (Sadam/WMD/war).

If you can see past words and feelings to the core of the semiotic well, you will see that many things in this world are quite simple. It is no accident that people communicate largely in very simple terms.

first posted MARCH 20, 2014

FIML changes the personality and sense of group allegiance

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FIML practice changes your personality, your sense of self, because the basis of who you tell yourself you are changes. It changes from a static notion/story/semiology of a solid, if elusive, “me” to an active function. The active function, a process of understanding, happens because when you do FIML you interact with your partner on a truly active basis. This basis is mutually agreed upon and admits far more “objective”/external data into your core self-assessment than is possible without FIML. FIML teaches both partners the value of micromanaging their communication and being completely honest about every moment of communication, every “psychological morpheme” that transits between them.

FIML practice changes your sense of group allegiance by gradually allowing partners to shift their sense of allegiance away from the static ideals of an external group to the dynamic, functional processes of their mutual FIML practice, their honest and very accessible “interpersonality.”

For example, if both partners are “Buddhists,” they will gradually be able to shift their understanding of the Dharma from static, imitative notions of how to be to much richer conclusions based on honest interactive experience. They will grow away from their reliance on two-dimensional ideals toward a mutually understood experience of Buddhist truths. Nothing wrong with ideals in the right place and time, but individual Buddhists must advance beyond merely acting them out, pretending they feel ways they don’t. The core of the mind is accessed in FIML practice because FIML accesses core communication processes. An individual all alone can gain many insights, but without the help of a FIML partner how can they check their insights?

Buddhists who practice FIML will find their practice informed by Buddhism at almost every turn, but this is different from modelling a static personality on static Buddhist ideals. It is so radically different, I suspect it is much closer to what the Buddha actually meant and probably a major reason monks traveled in pairs for most of the year. How can you know yourself, your being, your reality, if you aren’t sure of what people are saying to you or how they are hearing you? Not only not sure, but wrong much of the time? The answer is you cannot. It’s not possible. FIML will wake you and your partner from that major aspect of the dream. As the Diamond Sutra says:

All conditioned dharmas
are like dreams, like illusions,
like bubbles, like shadows,
like dew, like lightning,
and all of them should be contemplated in this way.

Psychology recapitulates sociology, and the other way around is true, as well—sociology recapitulates psychology. Groups of people when they are bound by static ideals/beliefs are worse than individuals. Groups like that—and that is how almost all groups are—are sociopathic; that is, the group acts like a psychopath. Individuals within the group may be “nice” to other group members, but the group itself rarely will eschew all “callous disregard for” other groups, the very definition of a psychopath. Even Buddhist groups do this. The only ones that don’t are so small and weak, they dare not.

The same is true as much or more so for all other groups—religious, national, ethnic, gender-based, racial, psychological, whatever. This is because all groups are based on static ideals, which when internalized, reduce the functionality of the individual and corrupt their morality.

Science in many ways is an exception because as a group “science” is objective, rational, parsimonious, evidence-based. In practice of course, the sociology of how science is actually done can be fraught with delusion. Science works very well at a high level of abstraction, but many individual scientists will feel low-grade sociological pressures and many of them will belong to groups that are based on ideals that are very different from science and that are sociopathic.

Yes, I believe all large groups are dangerous and will lead individuals to make serious ethical mistakes. And yet, we have to belong somewhere. It is torture to be all alone. This is where FIML can help greatly. You can fulfill many of your group needs by identifying your core group as you and your partner. FIML partners must continue to be deeply informed by other groups—science, Buddhism, good politics, your friends and neighbors, etc.—but they need not take in the sociopathic ideals of those groups. Go to your temples, enjoy them, do the meditations, participate, but don’t be a damn fool about it. With the help of your partner, you will be able to separate out the dreams, illusions, shadows, and lightning of the Dharma from the profound reality of your actual lives as you are actually living them. You will discover, with the help of the Dharma, the suchness of your actual being, not someone else’s.

first posted DECEMBER 4, 2012

The sexualization of women in China

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In the West, the term sexualization is normally used in the negative. It is normally considered a bad thing to sexualize women, children, and I suppose men or animals when that happens.

Westerners see sexualization as a form of “objectifying” or “pornifying” people, reducing whole persons with complex psychologies to little more than objects of sexual pleasure.

I have no argument against the term when used that way in the right context.

Sexualization in China, however, (as an idea not the term) has a very different context than in the West, particularly the sexualization of women.

In the West, women benefited from various long traditions that worshiped them, Romanticized them, restricted men to one wife (not the case in China), prevented cousin-marriage, and sexualized them in the sense that they were and are considered beautiful and desirable by most men.

This is not the case in China. In traditional China, women were treated more as chattel, as son-makers, as workers, slaves, servants, or prostitutes. Few were deeply appreciated and openly admired for their physical beauty. There was no concept of Romantic love or deep pair-bonding between a man and a woman as in the West.

So if you come across a story about a Chinese pageant that sees models compete for best cleavage as I did today, it is best to understand it in a different context than you would in the West, for these pageants have a different purpose than they do in the West, at least in part.

Of course, some aspects of the Chinese pageant may be even raunchier than in the West, but at least one aspect has the purpose of overcoming Chinese cultural features that have for centuries deeply under-appreciated women by what are now modern standards.

There has been an effort for some time in China to raise the level of appreciation Chinese men have for women by portraying women as beautiful and desirable through media exposure and beauty pageants. Less than thirty-five years ago all women in China wore the same Mao clothes and before that dress was mostly traditional staid clothing that covered and de-emphasized female physical beauty. Confucius was not a sensualist.

The sexualization of women—even through cleavage contests—is serving to raise the standards of the whole society for when women are desired they will be valued and not be so much abused.

The above comments can be disputed in many ways, but the gist is correct. My information on the propaganda of creating a “modern” sense of the beauty of women comes from discussions in China many years ago with people who I believe knew what they were talking about. These efforts began in the 1980s and 90s with the new policies that opened China to the world.

I am sure the pageants mostly run on their own steam now, but the need is still there. To this day many women in China and Southeast Asia are kidnapped to feed the amazingly large industry of bride-selling in China. Buying a kidnapped “bride” and chaining her to a bed so she can produce a son, obviously, is not based on appreciating her beauty. That whole villages support the practice shows that it is deeply entrenched in the culture.

To me it seems a bit odd that the beauty of Chinese women is promoted by using Western lingerie and other styles, but it is easiest to import something and that is the state of a lot of world culture today.

first posted AUGUST 31, 2015

the fundamental underlying problem of problems is the chaos of interpersonal ambiguity

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race, racism, identity politics, the majority of psychological diagnoses and personality types, all culture, all religions, all sects, all regionalism, nationalism, styles, gangs, gender identities, fads, etc.; all of it grows out of the boiling cauldron of ineluctable interpersonal ambiguity
cast your eyes across the world and its histories, no matter how big or small, no matter which corner of the globe; all of it grows or has grown out of the boiling cauldron of ineluctable interpersonal ambiguity

individual humans, with rare exception, need the external signs and symbols of “culture” (semiologies) to provide the unifying markers and coordinates that (appear) to save them from the fear and angst and madness of being naked in the boiling cauldron of ineluctable interpersonal ambiguity
that’s just how it is. period. no exceptions


the only other option different from all of the above, the only option that will actually save you from the boiling cauldron is FIML practice. did you expect more signs and symbols at this point? more abstract ideas? political solutions? new identities? not gonna happen because none of that works
FIML is a dynamic method that must be used to bear fruit. if you are smart you probably can figure out how to do it from reading enough posts on this website


it does bother me that there is no other way out, no other real hope. yet I am also heartened to know that FIML is not very hard to do once you understand it. if enough people do it, more will follow because the results are extremely good. and from that the fundamental problem of problems will gradually clear up and go away

a note to Buddhists: FIML is perfectly compatible with all Buddhist teachings. you could think of FIML as an addon that catalyzes traditional methods and makes them work faster. FIML sharpens mindfulness and provides profound insight into the deep meaning of non-attachment, no-self, and karma

Games as semiotic focus

Define a game as “a set of rules that focuses and directs thought, feeling, intention.”

Most human games are overwhelmingly involved with human semiotics. Human feeling, thought, and intention overwhelmingly operate within and are defined by human semiotics.

Humans are semiotic animals who live within semiologies as much or more than their natural environments. Few of us can even comprehend our natural environments save through a semiotic system.

A semiology is a signal system, a system of signals. Humans need and want their signal systems to be organized; from this arises culture and psychology.

From this arises the many games of human semiotic organization. Humans crave meaning—a synonym for semiotic organization and focus—and thus play games (as defined above) with their intentions, thoughts, emotions, behaviors, instincts, perceptions, desires, and so on. Without meaning, focus, purposive semiotic organization, life is dismal and many humans destroy themselves and others for this alone.

Human semiotic organization can be beneficially reorganized in two basic ways:

  • Through general thought, which mainly changes how we focus and what we focus on. This region of organization includes all culture and science, including mainstream psychology and its treatments.
  • Through analysis of the most basic elements of semiotic organization, individual semiotics and semiologies. To do this at the individual level, two individuals are needed because you cannot successfully analyze your own semiotics by yourself. This is so because a great number of human semiotics are fundamental to both psychology and communication. They do not exist independently.

The goal of reorganizing individual semiologies is to optimize them. As individual semiologies optimize, individual psychologies inevitably optimize apace. Much is possible at this level that is not possible at the general level of psychological theory.

Reorganization at this level is done through individual semiotics, the actual signals of individual communication and psychology alike. To play this game—the game of semio-psychological reorganization and optimization—you have to have rules. Here they are.

first posted APRIL 12, 2018

The limits of general semiotic analyses as applied to human psychology

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Much of the work done in human semiotics involves analyses of semiotic codes.

Semiotics and semiotic codes are often treated like language or languages for which a grammar can be found.

One obvious problem with this sort of approach is semiotics indicates a set that is much broader than language. Stated another way, language is a subset of semiotics.

Human semiotics also include music, imagery, gesture, facial expression, emotion, and anything else that can communicate either within one mind or between two or more minds.

It is very helpful to analyze semiotic codes and it is very helpful to try to figure out how cultures, groups, and individuals use them. We can compare the semiotics of heroism in Chinese culture to that of French culture. Or the semiotics of gift-giving in American culture to that of Mexican culture. We can analyze movies, literature, science, and even engineering based on semiotic codes we have abstracted out of them.

We can do something similar for human psychology.

Analyses of this type are, in my view, general in that they involve schema or paradigms or grammars that say general things about how semiotic systems work or how individuals (or semiotic signs themselves) fit into those systems.

This is all good and general analyses of this sort can be indispensable aids to understanding.

General semiotic analyses are limited, however, in their application to human psychology because such analyses cannot effectively grasp the semiotic codes of the individual. Indeed general analyses are liable to conceal individual codes and interpretations more than usefully reveal them.

This is so because all individuals are always complex repositories of many general semiotic codes as well as many individual ones. And these codes are always changing, responding, being conditioned by new circumstances and many kinds of feedback.

Individuals as repositories of many codes, both external and internal, are complex and always changing and there is no general analysis that will ever fully capture that complexity.

For somewhat similar reasons, no individual acting alone can possibly perform a self-analysis that captures the full complexity of the many and always-changing semiotic codes that exist within them.

Self-analysis is far too subject to selection bias, memory, and even delusion to be considered accurate or objective. The individual is also far too complex for the individual to grasp alone. How can an individual possibly stand outside itself and see itself as it is? Where would the extra brain-space come from?

How can a system of complex semiotic codes use yet another code to successfully analyze itself?

Clearly, no individual human semiotic system can ever fully know itself.

To recap, 1) there is no general semiotic analysis that will ever capture the complexity of individual psychology, and 2) no individual acting alone can ever capture the complexity of the semiotic codes that exist within them.

Concerning point two, we could just as well say that no individual acting alone can ever capture the complexity of their own psychology.

We are thus prevented from finding a complex analysis of human psychology through a general analysis of semiotics and also through an individual’s self-analysis when acting alone.

This suggests, however, that two individuals acting together might be able to glimpse, if not grasp, how their complex semiotic codes are actually functioning when they interact with each other. If two individuals working together can honestly observe and discuss moments of dynamic real-time semiotic interaction between them, they should be able to begin to understand how their immensely complex and always-changing psycho-semiotic codes are actually functioning.

An approach of this type ought to work better for psychological understanding of the individuals involved than any mix of general semiotic analyses applied to them. Indeed, prefabricated, general semiotic analyses will tend to conceal the actual functioning of the idiosyncratic semiotics and semiotic codes used by those individuals.

The FIML method does not apply a general semiotic analysis to human psychology. Rather it uses a method or technique to allow two individuals working together to see and understand how their semiotics and semiotic codes are actually functioning.

first posted APRIL 16, 2015

How information is really handled

I have never watched Crowder so I have nothing to say about the show, But I tend to believe the quotation below. I have experienced similar and worse stalking and interference in my own life. Many groups use spies (and assassins) for many reasons, chief among them: you are a threat or a potential threat; or you are useful or potentially useful. War for internal control of USA is a multitrillion dollar activity with many parties vying for control or to keep control. Add to that many foreign actors.

Crowder is getting Conspiracized, as after his voter fraud episode last week where they tracked down bogus voter addresses, suddenly he mysteriously lost his power for no reason. Then people began saying they fact-checked his show, and the bogus addresses he attributed to people were wrong. So he checked, and it turns out after his show, somebody went into the state voter roles, and changed a lot of the addresses he looked, at right after his show. But the new addresses were provably fake as well, so it was just to make it look like he was sloppy. If I told you he has his own dedicated intelligence team, watching his show and looking to discredit it, and with access to go in and alter state voter roll databases in the middle of the night, running surveillance on everyone of his employees, and that maybe even an employee or two are informants either sent in by that intelligence operation, or blackmailed and turned by it, it would sound nuts. But that is the world we live in. Do you think you could go in and alter the state voter rolls anon? This is a high-level intelligence operation.

Games as semiotic focus

Define a game as “a set of rules that focuses and directs thought, feeling, intention.”

Most human games are overwhelmingly involved with human semiotics. Human feeling, thought, and intention overwhelmingly operate within and are defined by human semiotics.

Humans are semiotic animals who live within semiologies as much or more than their natural environments. Few of us can even comprehend our natural environments save through a semiotic system.

A semiology is a signal system, a system of signals. Humans need and want their signal systems to be organized; from this arises culture and psychology.

From this arises the many games of human semiotic organization. Humans crave meaning—a synonym for semiotic organization and focus—and thus play games (as defined above) with their intentions, thoughts, emotions, behaviors, instincts, perceptions, desires, and so on. Without meaning, focus, purposive semiotic organization, life is dismal and many humans destroy themselves and others for this alone.

Human semiotic organization can be beneficially reorganized in two basic ways:

  • Through general thought, which mainly changes how we focus and what we focus on. This region of organization includes all culture and science, including mainstream psychology and its treatments.
  • Through analysis of the most basic elements of semiotic organization, individual semiotics and semiologies. To do this at the individual level, two individuals are needed because you cannot successfully analyze your own semiotics by yourself. This is so because a great number of human semiotics are fundamental to both psychology and communication. They do not exist independently.

The goal of reorganizing individual semiologies is to optimize them. As individual semiologies optimize, individual psychologies inevitably optimize apace. Much is possible at this level that is not possible at the general level of psychological theory.

Reorganization at this level is done through individual semiotics, the actual signals of individual communication and psychology alike. To play this game—the game of semio-psychological reorganization and optimization—you have to have rules. Here they are.

____________

first posted APRIL 12, 2018

Status as a fetish

Fetish can be defined as “a part standing for the whole” or “one thing being made bigger than it is by having become a psychological fixation.”

A good example of what I mean is pornography. Insofar as a mere image can stand for or replace instinctual sexual objectives, it is a fetish.

A sign (pornographic image) is as strong or stronger than the animal instinct. Or a sign can direct or redirect the animal instinct. That is a fetish.

Secondary sex characteristics do the same thing. You could call them nature’s fetishes but that would be stretching the concept. Human utilizations of makeup, clothing, and grooming could be said to stand “halfway” between the basic sexual instinct and the fetishized porno image.

Let’s apply that reasoning to status.

Two social psychologist I respect—Jordan Peterson and Kevin MacDonald—have both claimed many times that status is a fundamental human instinct and that it drives human behavior in many ways.

In posts on this site, I have disagreed with these ideas several times. I just don’t see it that way. Here are two of those posts: Status and hierarchy are as fundamental to human life as murder and Jordan Peterson on the gender pay gap, campus protests and the patriarchy.

In the second link just above, I said:

…I do not believe that social status is any more fundamental to human nature than murder is. Humans also possess reason and spiritual inclinations both of which can guide us away from status competition if we decide to do that and/or our conditions allow.

I still think that but over the past day or two a new understanding of the importance of status and human hierarchy has dawned on me. In essence, I think I have come to see that status really is a huge deal for many people; a much bigger deal than I had ever realized.

My explanation for that is people like me (and there are many of us) during childhood and adolescence see the “status game” as a choice. And we decide not to play it.

My SO made that choice. When we talked about this subject this morning, she said people like us are more open to art (in a broad sense) and less concerned with social hierarchies. I think that’s true. One good friend years ago used to call me a “now person,” meaning I am always living in the here and now and not doing a lot of planning for the future. I think she also meant or implied that I am not doing any thinking about my social status or the human hierarchies that surround me.

A Buddhist nun who is a close friend has often described mundane human behaviors as being motivated by jealousy. I have often disagreed with her, believing that her emphasis on jealousy was influenced too much by her culture (Chinese) or by the innocence of her monastic lifestyle.

Today, I think she was influenced by the status-conscious world she had grown up in and as a young adult renounced for Buddhism. But I also think she was able to see something I have been almost completely blind to. For me status has always been a very small cloud on the edge of the sky, not a major thunderstorm in human motivation. For her it is, or was, a storm in the human mind.

Status is a fetish. And fetishization does explain a lot about it. But if lots of people have that fetish or have that strong understanding of status, that’s how it is. As a social construct the status fetish can be even bigger and more imposing than the basic instinct it rests upon.

I hope this post helps people who see status as important understand people like me and my SO, and vice versa.

From a Buddhist point of view, I think it is important to fully understand the entire status spectrum—from instinct to fetishized sign—and to understand where you are on that spectrum and where the people you deal with are on that spectrum.

My guess is that most people reading this blog do not think of status as being very important. People like us need to appreciate that status is probably largely what motivates good people like Jordan Peterson as well as bad people like Bernie Madoff.

Might also be good if status-conscious people would understand that people like us are not all slackers or losers, nor are we seething with envy over your status. We mostly do not even see the game you are playing.

________________

first posted SEPTEMBER 10, 2019

The cat-like nature of interpersonal conversation

Two people converse with each other.

Their thoughts, words, reasons for speaking and listening are like a small herd of cats, maybe 8-15 cats each.

Your cats sort of follow you and my cats sort of follow me. As we converse it’s like we are walking together; down a road or in a field, wherever you like.

Our cats sort of follow us.

Each impetus to speak and each impetus to listen in whatever manner is a cat. Your thought-cats and my thought-cats wander around and intermingle with each other.

Basically, all psychologically meaningful interpersonal conversations are like that: a couple of small cat herds milling around and sort of going in the same general direction sort of together.

The semi-disciplined, semi-aimless nature of interpersonal speech is one of its primary characteristics. Ambiguity, imprecision, misspeaking and mishearing are also primary characteristics of interpersonal speech.

Where your cats are coming from and how they came to be with you is almost always a mystery to me; and same for you about my cats. Even if we try to be specific about a particular cat (a small speech act), it can be hard to explain and hard to understand the explanation; hard for both of us to be sure we both are understanding the same things about just that one cat.

That is a major reason people typically don’t try to understand particular cats. Spend time on one cat, the rest may wander off or we all forget where we were going. Moreover, even if we try hard, we may never get to shared understanding about just that one cat. We might even become exasperated, even angry with each other because the task is so difficult.

That’s a major problem and it distorts everything we think, feel, and believe.

It happens because we can’t control our cats very well, nor do we know all that much about them; even our own cats are typically very mysterious even to us. What is your actual impetus to speak at any moments? And how did you understand what you just heard? How long can you remember either one of those? What is all that stuff in your mind and how can you possibly convey it to someone else?

The difficulty of answering those questions all but forces us to abstract our conversations and our selves. That is what all cultures do. All languages do that. Instead of appreciating how ambiguous and indeterminable our minds and conversations really are, we make up abstract roles for each other and our selves. And thus is born the illusion of human psychology. The illusion that we can know each other and our selves through abstractions while ignoring the realities of our herds of cats, which over time can become very large.

Say what you like, but when we stop conversing with each other, chances are that some of your cats will follow me and some of my cats will follow you. Also very likely is some of both of our cats will have wandered off and some new ones will have joined us.

Identity as a vortex or tautology

Our identities are fundamentally made up of semiotic matrices. That is to say, in part, that our identities have meaning; they mean something to us.

Often they mean a great deal to us and from them we derive the semiotics of motivation, intention, life-plans, many of our central interests, and so on.

Identities have strong emotional components, to be sure, but our emotions are ambiguous or diffuse if they are not positioned on a semiotic matrix and focused or defined by that matrix.

Identity is usually tautological in that its components, interests, and associations tend always to lead back to a few central elements. Often these elements have been inculcated in us by training. Some, we learn on our own. These elements are our values and beliefs, and also how these values and beliefs are understood and pursued.

The semiotics of identity must mean something to the person identifying with them. In this sense, they are almost always tautological. I do what I do because that is how I learned how to do it, think it, feel it, perceive it.

Most people are more adept at moving the parts of language around than they are at moving semiotic elements around. When semiotics are unconscious, they act like a vortex pulling perception, emotion, and understanding always toward the center of the identity. I think this is another way to say, in the Buddhist sense, that the self is empty; that it has no “own being.”

We can pursue an understanding of an empty self through Buddhist thought and practice, but we will get better results more quickly if we add a practice that deals directly with the semiotics of our identities.

Since there is no book you can go to to look up how your unique semiotics of identity works, you have to see for yourself how it works. You can do much of this on your own, but eventually you will need a partner because there is no way you will be able to get an objective perspective on yourself acting alone.

FIML practice is the only way I know of to fully see into and through the semiotics of your “identity.” Beneath identity there is a sort of artesian well of pure, undefined consciousness. FIML helps us experience that well while keeping us from rushing back into the tautological matrix of identity or static self-definition.

FIML is able to do this because FIML is process. FIML itself has no definition, only a procedure. It is not a tautology because it has no semiotic boundaries.

_______________

first posted JULY 30, 2013

Patrick Byrne describes more of why post election plans flopped

He also tells an interesting side-story (below) about Trump being threatened through Melania; JFK’ed if he won the second term.

…I was told something by someone very much in Trump’s inner circle. What I was told was this: Melania had been warned by a government official that if Trump served another term he would be JFK’ed. It may even have been someone in the Secret Service itself, in a “We will not be able to protect him” sense. The threat included another family member as well, per the telling. I find it hard to believe that anyone in the Secret Service itself would ever say that, but the source of the information to me had otherwise been blemishless, and the claim was that whoever (perhaps Secret Service, perhaps someone else) had said this to Melania, it was someone from whom such a claim would be taken seriously. Melania was begging Donald not to fight, and simply to concede and get out of Washington with his family.

How DJT Lost the White House, Chapter 4: The Christmas Doldrums (December 23- noon January 6)

I doubt I am the only one who has had the clear realization that elites—or anyone with any status compared to someone else—can be extremely narrowly confined within the beliefs and mores of their immediate community. Be that supervisors versus workers; white collar versus blue; or the super-rich versus everyone else, people in higher places can be completely blind to what is really happening around them.

Nations, such as this one, fall due to that blindness. The Russian elite of the early 20th Century barely perceived the danger that was fast approaching. And even when they did, they were not prepared to act decisively.

Byrne describes how the January 6 DC rally became an example of just that sort of blindness. It’s a sad chapter to read in the decline and fall of USA, but important nevertheless.

UPDATE Related: They’re admitting it: TIME Mag: “Trump Was Right. There WAS A Conspiracy”… “Well-Funded Cabal, Powerful People Changing Laws, Steering Media And Controlling The Flow Of Information.”

CNN’s Jade Sacker penetrating the Capitol with a member of BLM/Antifa cheering, “We did it!”

This is appalling. Will be even worse if this legitimate news is censored by Big Tech, purged along with tens of thousands of other dangerous accounts and ideas. Most of us have long been aware that MSM is in bed with—even controlled by—the Democrat Party, with plenty of RINO collusion. But this clip is so blatant if Congress (which for some reason is respected by no one) cannot fix this, which they won’t, reaction from the public is going to be very strong and beautiful to watch. Destroy a legitimate president with a fake riot abetted by mainstream news, the very people who preach to us on morality & truth. Jade is breathless with excitement.

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