Tag: signals

Dynamic patterns that change over time

~ ABN ~ Leave a comment

Signal networks should be conceived of as dynamic patterns that change over time.

A psychological example of this might be a short exchange between two people during which one person interprets a small signal coming from the other.

The signal might be a fleeting expression. The person who sees this signal is likely to interpret it and remember (weakly or strongly, for some period of time) what that interpretation is.

As something held in memory—short or long term—that interpretation of the fleeting expression has become both itself a signal and part of a signal network that is changing over time, changing in part due to that new signal.

Of great importance psychologically for both persons described above is the fact that neither knows how the other interpreted the fleeting expression or if it was interpreted or sent or received. Or remembered or for how long. And almost never do they know how to get that information.

This is a micro example of human communication as it happens in time.

If this micro signaling network is held in the mind and analyzed correctly by the two persons described above, much will be revealed to both of them about how their psychologies actually function in real life and real-time.

FIML practice is designed to do that.

Reason is signal organization

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If we view the universe as being made up of signals rather than matter, what we call “reason” looks very much like a method for organizing signals.

We can visualize this and from our visualization imagine other ways signals organize.

We say something is reasonable when we cannot find elements that do not seem to be in place among elements that do seem to be in place.

In this respect, the term “aesthetic reasoning”—musical, visual, poetic, etc.—makes good sense. It explains how the elements of an artwork are put together, how they are organized.

Engineers generally reason in more utilitarian ways then artists, but there is a great deal of overlap between these pursuits.

Not all reason works only with tangibles and how to organize them. We also fit things  together in our minds by what we normally think of as reasoning, inference, intuition, purpose, and so on.

In many cases, it is simpler and easier to think of signals than matter.

Signals organize into networks that signal other networks and receive signals from them.

A more “reasonable” network organization will work better than a less reasonable one. This type of network will tend to evolve.

Signaling as a basis for understanding introversion and extroversion

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Basing our understanding of human “psychology” on signaling and signaling systems—essentially seeing people as complex signaling systems—can make many aspects of being human clearer.

For example, rather than analyze “introversion” versus “extroversion,” we can use terms that work better with the signaling model—introspection versus extrospection.

Extrospection is a made up word. In this context it means someone who looks (spec, specere) outwardly for the establishment, maintenance, and validation of their identity.

In the signaling model, identity can be defined as “the (somewhat) complex nexuses of meaning/signaling that ’embodies’ our comprehension of the semiotics of our cultures and experiences.”

An extrovert is normally seen as someone who likes people and wants to spend time with them, as opposed to an introvert who prefers spending time alone.

There is probably some value in this distinction. But all introverts know that we also like people and want to spend time with them; the problem is spending time with strongly “extroverted” types is not fully satisfying.

Similarly, extroverts are generally not as satisfied with the company of introverts as they are with other extroverts.

It may be hard to see why this is until we use the terms “introspection” and “extrospection.”

A person whose identity depends heavily on the opinions of others—one who favors extrospection—will tend to spend more time with other people than alone. They will be good at getting along with other people of their type because “extrospectors” value the mutual validation they offer each other.

To a person whose identity depends heavily on introspection, the “extrospector” may be fun to be around for a while, but will probably become tiring because the “introspector” does not want the same sort of validation required by the “extrospector.”

In terms of signaling, the introspector relies on internal signaling while the extrospector relies on external signaling. The introspector can and does enjoy other people, but they are far more likely to be satisfied with other people who share their tendency for internal signaling.

The signaling systems of introspectors with introspectors and extrospectors with extrospectors mirror each other much better than when the two types are mixed.

Extrospectors tend to form groups and have a much easier time finding each other than introspectors do. This is why extrospectors control so much of what happens in the world.

Moreover, extrospectors also tend to base their opinions of themselves and each other on external, measurable things—property, money, status symbols. To the introspector, these things are not as valuable to their identity as depth of analysis, depth of internal signals, depth of communication.

Extrospectors are great and we need them. But if you are not one, it might be good to realize that it is not people per se that you want to avoid, but rather the tedium of extrospectional values, aims, and beliefs.

Find another introspector with compatible interests and there is a good chance you will become highly “extroverted” toward each other.

UPDATE 02/02/21: Since introspection produces an identity that is grounded more on internal signals, self-generated or discovered signals, introspectors tend to be more different from each other than extrospectors within the same culture.

Meaning and identity

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words 654

  • Meaning can be defined as two or more signaling systems connecting. Connecting means “sending and receiving, receiving and sending.”
  • To visualize this, think of Newton’s every action produces an opposite and equal reaction; thus sending (action) produces receiving (reaction), which in turn sends a message back. For example, a photon hits a hydrogen atom; the photon “sends” while the atom “receives”; by receiving, it also sends a message back and out; it affects the photon and more.
  • Space is the foundation of the plethora of signaling systems. Time is the foundation of their activity and extent.
  • Meaning is the most basic word in language.
  • When you look at it “psychologically,” it’s not what the sign is but what the meaning is. Thus, meaning is a deep basis of semiotics.
  • In this context, it makes sense to say that time and space are the sine qua non of signaling systems. This “defines” time and space in terms of signaling systems.
  • Identity depends on meaning as defined above.
  • Our identities are (somewhat) complex nexuses of meaning/signaling that “embody” our comprehension of the semiotics of our cultures and experiences. They lie at the center of how we understand ourselves. Identity signaling occurs internally as well as externally.
  • In non-FIML social intercourse it is normal for people to assert/display the props/symbols of their identities, as they understand them.
  • People who do FIML also need identities, but they do not need the social props that help non-FIML people define each other.
  • You really do not want to be defined by props and symbols. It’s a static role that leads away from authentic being.
  • People do not truly belong to a culture. Rather they maintain the illusion that they belong to a culture. This is clear when we think and analyze identity in terms semiotics, which here means “the science of communicable meaning.”
  • Having a weak or confused identity can be a very good thing as this may prompt you to learn how identities are made and maintained.
  • No Buddhist should want an identity defined by props and symbols.
  • Buddhism is about authentic being, the “thusness” of being, the experiential existential being that you really are, the one that occurs before there are definitions, props, and symbols.
  • This being can be hard to see because humans are semiotic entities; that is, we are entities that seek, create, and communicate meaning. This causes us to look within semiotics for the definition of our authentic being, a place where it can never be found. You have to look outside of semiotics.
  • But you can’t look outside semiotics unless you know how to look inside. You have to fully understand how the “language” of your semiotics works to be able to step outside of it.
  • Your semiotics is your unique take on the semiotics of your culture(s) and experiences.
  • You cannot fully explore your semiotics, your identity, your nexus of individual meaning alone because there is no way you can check your work. You cannot see yourself.
  • Each of us is a social, interactive, communicative being. You can only fully explore your unique semiotics/identity with a partner who wants to do the same.
  • Two people working together are able to stop the flow of conversation to analyze the semiotics of how they are hearing and speaking. One person working alone is only guessing.
  • Find a partner and do FIML. You will learn a lot from it.
  • Do not expect FIML to give you new symbols or props or tell you how to be. FIML is only a procedure. It is empty, almost devoid of its own content. It is a process that will help you see and recreate your identity.
  • Do not expect your FIML teacher to be an example for you. Do not expect your teacher to be impressive or to project signs and symbols at you. Do not expect to follow your teacher.
  • Just learn how to do FIML from them.