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.

There are two following Tweets, be sure to view them as well.

At 31 click “more replies” for more.

The psychological value of micro-feedback

Normally, we get very little detailed psychological micro-feedback.

This is especially true of psychological micro-feedback in real-time real-life situations. Psychologically, such situations are the most important for mental and emotional growth.

Real-life psychological micro-feedback (PMF) happens whenever someone reacts to one of our acts of communication.

Most PMF reactions are not detailed because an explanation rarely accompanies them and even if there is an explanation it is almost certainly not going to include the real details of the actual communication act itself.

Rather than provide detailed PMF, almost all humans almost all the time provide only opaque responses based on their own guesswork, or presuppositions.

If there is any detail in the feedback it is almost always of a general nature that completely excludes the actual act of communication itself.

This happens because humans almost always process and use language at the phrasal level and normally never provide PMF in real-time during real-life situations.

Real-time real-life is where human psychology really lives.

By always avoiding real-time real-life PMF and follow-up analysis, humans are forced to rely on general categories and ideas to understand themselves and others. It is not possible to do this and gain a deep understanding of human psychology.

When we ignore detail in any other area of human endeavor—musical and scientific instrumentation, microscopy, art, science, engineering, etc.—we get poor results that are almost always surpassed by results that are based on greater detail.

FIML practice corrects the problem of poor detail in the study of human psychology by emphasizing the use of real-time real-life PMF.

By doing this, FIML greatly improves communication while also upgrading the general psychology of participating partners.

One of the hardest aspects of doing FIML practice is overcoming the ubiquitous human habit of fundamentally never wanting real-time real-life PMF that is open to conscious analysis and correction.

This habit can be overcome by partners’ making an explicit prior agreement to do it.

FIML is like tuning a guitar, calibrating a scale, using a good compass, caring for a fine instrument.

We expect and demand very fine detail in almost all areas of our lives, save what we say and how we hear what others say.

I do not believe anyone can achieve a deep understanding of human psychology without having a way to perceive and analyze PMF in real-time real-life. To date, I know of no other way to do this but FIML.


first posted MAY 13, 2016

Humans are fractals of their societies

The microcosm of the individual human is made of the same stuff as the macrocosm of the society to which it belongs. The two are a fractal set displaying similar patterns.

This makes sense since both individuals and their societies use the same networks of semiotics to communicate.

In many ways, societies are less complex than individuals. In the sense that a society is an assemblage of many individuals, society is more complex. But in the sense that a society is held together by a network of communicable ideas, or semiotics, society is frequently less complex than many of the individuals living within it.

For example, most societies have very simple “biographies” (their always slanted histories), while many individuals have nuanced biographies that encompass change, growth, and contradiction.

A recent study of people’s attitudes towards atrocities points to this truth by showing that “…the way people’s memories are shaped by selective discussions of atrocities depends on group-membership status.” (Source)

In-groups forget bad things they have done—or “morally disengage” from them—while clearly remembering bad things that out-groups have done. This is a major element of all group stories.

I bet you cannot name a single society that has anything even approaching a fully nuanced view of itself on almost any matter, let alone its history. Individuals often “morally disengage” from their past acts, but it is not common for them to do so to the same extent as the societies they live in.

It hardly matters, though, if the social story is about atrocities or trivia. I have actually witnessed fairly heated arguments over who first invented pasta, the Chinese or the Italians. And another one on who first invented dumplings, Poles, Jews, or Chinese. The origin of beer is another subject that can get people going.

It makes sense that societies’ stories about themselves be as simple as they are false because they serve as lowest-common-denominator social bonds. Indeed, it probably even helps that these stories be knowingly false as the bond will then require an even deeper level of commitment.

Of course, some of the energy for falsification and simplification comes from one group’s story needing to counter another group’s story. Yes, we did that to you, but you did this to us first.

In that, societies further resemble individuals because that’s what we do as individuals, too. Only individuals who are very well disposed toward each other and who try hard ever overcome the need for false stories between them.

FIML practice provides individuals with a means to observe the smallest fractal details of their individual stories and correct them where they are wrong. FIML partners would do well to take what they have learned as individuals and apply it to the stories told by the society in which they live. You will surely find a macrocosm of yourself in the absurdities of whichever group you “identify” with.

Maybe people in the future will be better able to see how ridiculous our stories are and better able to deal with the complexities that lie beyond them. For now, maybe we can at least start getting a fuller, truer view of what is happening in and around us.

I doubt we can do this on a societal level any time soon because the LCD stories will always reassert, but as individuals with a good partner I believe we can. This is probably a main reason that monastic and reclusive traditions have been practiced all over the world. Groups are ignorant, violent, and crazy. Individuals simply have a better chance at going beyond their simple patterns by acting on their own.

The fractal of the individual is generated by society but it is prone to being trapped by it as well.


Edit 6/13: When good people do bad things. We all know that people in groups can behave badly. This article is about a study that uses a plausible fMRI method to measure some of the basic processes underlying immoral behavior. In my view, the situation is not much different when the group is a large culture, rather than a small number of participants in a laboratory experiment. Cultures not only permit bad behavior toward out-groups, but they also numb us to what our in-group is doing.


first posted JUNE 10, 2014

Cultures and psychologies as fixed ideas and how to escape

A major contention of FIML practice is that “cultures” all tend toward holding many fixed ideas and so does individual psychology.

The subjective psychology of the individual can be understood as a kind of interior “culture” that often is as rigid and shallow as the lowest-common-denominator culture to which that individual belongs.

In this respect, psychology and culture are much the same thing. They range across a spectrum that grades from the idiosyncrasies of the individual to the values and beliefs of their group/culture.

Consider the predominance of leftist views held by majorities in academia and the news media.

Anyone who draws close to academia will know that some values and beliefs may not be questioned. To do so is to risk ostracism, bad grades, not going to grad school, not getting published, not getting tenure, job loss, and more.

Another example is the behavior of the EU, which to this day continues to deny the problems caused by mass migration as well as the statistics of that mass migration or what they mean. (Two graphs on EU asylum seekers)

The tendency of all cultures to shun people who violate deep values or beliefs is mirrored in individual psychology.

When, as individuals, we believe that another individual has violated some aspect of our interior “culture,” our idiosyncratic mixture of ideas and emotions, we will tend to avoid that person or at least step back from them.

This response seems to be innate, instinctive, existing in virtually all people everywhere.

Reasonable people can usually discuss culture and cultural differences if there is a forum for this or some kind of prior agreement.

If you just bring up the bad side of someone’s culture without prior agreement to discuss it, they generally will not like it or you.

Something similar can be said about individual psychology. If you bring up a fault in your friend without warning, they generally will not like it. If you introduce your thought deferentially, though, most people will accept it and maybe even thank you for it. But you cannot keep doing this even with the most tolerant of individuals.

This is a weak point in all of us. We need input from others but cannot stand getting it except sometimes. By the time we become adults, most of us will not tolerate or receive even slight input from others. Once or twice a year is probably an average limit.

This is how cultures get so many fixed ideas. At the most basic level of culture, individual-to-individual, we cannot bear to be questioned enough.

Thus we ossify as individuals and as groups.

This is where FIML can do a lot of good.

FIML works with very small bits of real-time communication using a technique that partners agree on.

Because there is prior agreement and because the bits of information being worked on are very small, there is much less emotional charge than if general “traits” or “habits” are being discussed.

The low emotional charge of FIML material makes it much easier for individuals to accept results that show them to have been wrong. Indeed, FIML practitioners soon learn that correcting these small mistakes leads almost immediately to greater happiness and well-being because a mistake once removed frees brain-space for better stuff. Makes you smarter because you will stop being stuck on whatever it was.

FIML also works well and efficiently because it uses real-time bits of real communication that are agreed upon by both partners. This aspect prevents pointless “discussions” during which partners are talking about different things or vaguely defined things.

People are not very smart. You can see this in the ways that both cultures and individual psychologies tend to become rigid, settling on fixed ideas, beliefs, values.

As semiotic entities, we are still beginners. We are at the stage where we are able to see and think about how we communicate, but it is still very hard for us to apply this information or gain much from it. For the most part, insights into communication/psychology are only used to manipulate others, not to speak honestly to them.


first posted APRIL 11, 2017

MSM more irritating than usual this morning. So I answer back

Every morning I check Google newsfeed to get a sense of where MSM is pushing its viewers. The feed this morning was more irritating than usual; in particular there were several stories slurring the marvelous Melissa Carone simply because she dared to testify on election fraud:

In response, it seems only right to post compromising information on Biden that has been studiously avoided by MSM. Make of it what you will.

The link below though digitally blurred is not for minors or those of tender sensibilities.
Exclusive! Hunter Biden’s Sex Tapes, The CCP’s “BGY” Infiltration in the U.S., Evil Alliance to Dominate the World

Meaningfulness or emotional valence of semiotic cues

A new study on post traumatic stress disorder shows that PTSD sufferers actually perceive meaning or emotional valence within fractions of a second.

This study bolsters the FIML claim that “psychological morphemes” (the smallest psychological unit) arise at discrete moments and that they affect whatever is perceived or thought about afterward.

The study has profound implications for all people (and I am sure animals, too) because all of us to some degree have experienced many small and some large traumas. These traumas induce a wide variety idiosyncratic “meaning and emotional valence” that affects how we perceive events happening around us, how we react to them, and how we think about them.

The study in question—Soldiers with Posttraumatic Stress Disorder See a World Full of Threat: Magnetoencephalography Reveals Enhanced Tuning to Combat-Related Cues—is especially interesting because it compares combat veterans without PTSD to combat veterans with PTSD.

It is thus based on a clearly defined pool of people with “similar” extreme experiences and finds that:

…attentional biases in PTSD are [suggestively] linked to deficits in very rapid regulatory activation observed in healthy control subjects. Thus, sufferers with PTSD may literally see a world more populated by traumatic cues, contributing to a positive feedback loop that perpetuates the effects of trauma.

Of course all people are “traumatized” to some degree. And thus all people see “a world populated by traumatic cues, contributing to a positive feedback loop that perpetuates the effects of trauma.”

If we expand the word trauma to include “conditioned responses,” “learned responses,”  “idiosyncratic responses,” or simply “training” or “experience” and then consider the aggregate all of those responses in any particular individual, we will have a fairly good picture of what an idiosyncratic individual (all of us are that) looks like, and how an idiosyncratic individual actually functions and responds to the world.

FIML theory claims that idiosyncratic responses happen very quickly (less than a second) and that these responses can be observed, analyzed, and extirpated (if they are detrimental) by doing FIML practice. Observing and analyzing idiosyncratic responses whether they are detrimental or not serves to optimize communication between partners by greatly enhancing partners’ ranges of emotion and understanding.

In an article about the linked study (whose main author is Rebecca Todd), Alva Noë says:

…Todd’s work shows that soldiers with PTSD “process” cues associated with their combat experience differently even than other combat veterans. But what seems to be driving the process that Todd and team uncovered is the meaningfulness or emotional valence of the cues themselves. Whether they are presented in very rapid serial display or in some other way, what matters is that those who have been badly traumatized think and feel. And surely we can modify how we think and feel through conversation?

Indeed, what makes this work so significant is the way it shows that we can only really make sense of the neural phenomena by setting them in the context of the perceptual-cognitive situation of the animal and, vice-versa, that the full-import of what perceivers say and do depends on what is going on in their heads. (Source)

I fully agree with the general sense of Noë’s words, but want to ask what is your technique for “modifying how we think and feel through conversation?” And does your technique comport well with your claim, which I also agree with, that “we can only really make sense of the neural phenomena by setting them in the context of the perceptual-cognitive situation of the animal”?

I would contend that you cannot make very good “sense of neural phenomena” by just talking about them in general ways or analyzing them based on general formulas. Some progress can be made, but it is slow and not so reliable because general ways of talking always fail to capture the idiosyncrasy of the “neural phenomenon” as it is actually functioning in real-time during a real “perceptual-cognitive situation of the animal.”

The FIML technique can capture “neural phenomena” in real-time and it can capture them during real “perceptual-cognitive situations.” It is precisely this that allows FIML practice to quickly extirpate unwholesome responses, both small and large, if desired.

Since all of us are complex individuals with a multitude of interconnected sensibilities, perceptions, and responses, FIML practice does not seek to “just” remove a single post traumatic response but rather to extirpate all unwholesome responses.

Since our complex responses and perceptions can be observed most clearly as they manifest in semiotics, the FIML “conversational” technique focuses on the signs and symbols of communication, the semiotics that comprise psychological morphemes.

FIML practice is not suited for everyone and a good partner must be found for it to work. But I would expect that combat veterans with PTSD who are able to do FIML and who do it regularly with a good partner will experience a gradual reduction in PTSD symptoms leading to eventual extirpation.

The same can be said for the rest of us with our myriad and various traumas and experiences. FIML done with a good partner will find and extirpate what you don’t want knocking around in your head anymore.


first posted JULY 9, 2015

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 again 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 valences 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 even 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.


first posted AUGUST 21, 2019

Semiotics and psychology

A semiotic analysis of a person’s “internal and external signalling” often can be more conducive to understanding than a “psychological” analysis.

From a semiotic point of view, it is not at all necessary that even a very significant adult behavior will have started with a significant trauma or any other sort of strong influence.

The smallest thing can constitute the start of a “semiotic slope” that, once begun, will tend to persist.

For example, your mom may not have understood that as a three-year-old it was normal for you to prefer the company of your father. Her misunderstanding may then have led to her withdrawing from you very slightly, and this snowballed between the two of you. When, years later, you wanted a closer relation with your mom and were not able to get it, it may have seemed to you that the cause was some trauma in her relation with her mother. But the actual start of the whole thing began with nothing more than your mom never having learned the simple fact that toddlers often prefer one parent over the other for a period of time.

What happened was she misunderstood the semiotics of toddler behavior and many things followed from that. There was no trauma, no ideal state not attained due to some seriously bad thing having happened to her.

Another way to put this is most people do not remember very much before the age of five or so. But didn’t a lot of formative things happen back then? Some probably were traumatic, and we do tend to remember those experiences more clearly than others, but much of what started our paths of development also began with very simple, often accidental, interpretations or misinterpretations of what was said or done to us or around us.

In a semiotic analysis, we recognize that a good deal of what we think/feel/believe began with a small thing, a random or accidental interpretation that got us going in some direction that we likely today see as a major component of our “personality.”

Semiotics can be defined as “the science of communicable meaning (including internal communication).”

Once your mom began to interpret, even very slightly, your toddler behavior as “meaning” that you did not love her as much as your father, many things followed for all of you. But there was no trauma, no glaring formative event, no Freudian ghost from her past coming to haunt your life. Rather, she simply made a mistake due to her ignorance of toddler behavior.

Ironically, the fact that many of us still today tend to understand much of human “psychology” as being determined by unconscious Freudianesque forces is a good example of how a “semiotic slope” once begun tends to continue. Freud started us down a “semiotic slope” that still shapes much of our world today.

The persistence of what is simply a wrong interpretation in an individual can be compared to what happens in cultures. Something begins, then it snowballs, then it becomes a tradition or an established idea. The semiotic network that is culture is hard to change once it is established. Something very similar is also true for individuals.

I am not claiming that emotional traumas do not happen and that they do not affect people. I am claiming that what we are is often due to small accidents as much as large traumas. And that people who are “resilient” after having suffered significant traumas may be so because their semiotic development led them to view the “meaning” of their trauma in a more “resilient,” or useful, way.


first posted AUGUST 31, 2013