Follow-up to: The Intelligent Social Web
Related to: Fake Frameworks
Yesterday I described a framework for viewing culture as a kind of distributed intelligence, and ourselves as nodes in this distributed network.
Today I’d like to share a way of using this framework intentionally that doesn’t require Looking. My main intent here is concreteness: I’d like to illustrate what an application of accounting for the Omega-web can look like. But I also hope this is something some of y’all can benefit from.
I’ll warn up front: this is playing with epistemic fire. I think the skill of clearly labeling when you’re entering and leaving a fake framework is especially important here for retaining epistemic integrity. If you aren’t sure how to do that, or if the prospect of needing to unnerves you too much, then it might be right for you not to try using this at least for now.
Scott Alexander created a fascinating impact through his essay Meditations on Moloch. A few excerpts:
What’s always impressed me about this poem is its conception of civilization as an individual entity. You can almost see him, with his fingers of armies and his skyscraper-window eyes.
The Universe is a dark and foreboding place, suspended between alien deities. Cthulhu, Gnon, Moloch, call them what you will.
Somewhere in this darkness is another god. He has also had many names. In the Kushiel books, his name was Elua. He is the god of flowers and free love and all soft and fragile things. Of art and science and philosophy and love. Of niceness, community, and civilization. He is a god of humans.
The other gods sit on their dark thrones and think “Ha ha, a god who doesn’t even control any hell-monsters or command his worshippers to become killing machines. What a weakling! This is going to be so easy!”
But somehow Elua is still here. No one knows exactly how. And the gods who oppose Him tend to find Themselves meeting with a surprising number of unfortunate accidents.
There are many gods, but this one is ours.
There was basically nothing in that essay that was conceptually new, at least in the social circles I’m in around CFAR. But this essay still had a huge cultural impact. Suddenly it became real how to literally see the demon-god so many of us are fighting, and now we know its name: Moloch. This mattered to the web. Now we can actually feel a sense in which we’re battling eldritch horrors in an epic war determining humanity’s future.
I suggest that the reason this is impactful comes from something I mentioned in my last post: the social web encodes its sense of meaning, roles, and expectations in the structure of story. Facts can inform culture, but story guides it. Scott’s main contribution via that essay, I claim, was in his transposition of large chunks of the fight against existential risk into the key of myth.
From this mythic mode, within the sandbox, we can see a sense in which classical gods are real. We can see the footprints of Ares, the ferocious warrior, in the bomb-carved craters of areas torn up by civil war. Or Apollo’s light in the lively intelligent discourse between academic colleagues who are sincerely curious about the truth. Or the joint partnership of Dionysus and Hephaestus that breathes life into the crazy builder revelry that is Burning Man. To the extent that something like these archetypes are known and recognizable to each of us in our story-like intuitions, these gods can be seen as distributed subroutines within the web of Omega.
The programmer Eric S. Raymond describes this beautifully in an old essay Dancing With the Gods. I really recommend reading the whole thing; he’s quite lucid about it. Here’s a relevant snippet:
All the Gods are alive. They are not supernatural; rather, they are our inmost natures. They power our dreams and our art and our personalities. Theurgy and ritual can make them stronger, more accessible to the shaman. They can be evoked in a human being to teach, heal, inspire, or harm. Occasionally they manifest in spontaneous theophanies; the result may be religious conversion, creative inspiration, charisma, or madness.
Mythic mode is a way of looking at the world through a story-like lens. When you enter mythic mode, you recognize that you’re a character in Omega’s story, as is everyone else. And because you’re very likely familiar with a wide range of story types, you can probably look around and see who has been given which kind of plot hook, and to what kind of tale.
Why is any of this relevant?
Well, recall from my previous post that there’s a basic puzzle: if you don’t like the script you’re enacting, you won’t get very far just trying to defy it, because by default your effort to defy it will just play into your role.
But… we do have stories of people being able to transition roles in a pretty deep sense. They often (but not always) follow the arc of the hero’s journey, wherein the hero must enter into the unknown and face trials and eventually die to who they were, transforming into something new so as to complete the journey and return victorious but different. We tell these (or similar) stories again and again, with lots of variation… but some things (like the types of heroes) tend to vary a lot less than others. This gives us some clues about where the web has room to let people shift their lived scripts, and what the constraints are.
So, if you can identify a well-known story type that fits the transition you want and also starts from a place pretty close to where you are, and you have enough slack to lean into that role, then the web might conspire to help you play out that script.
The thing is, you can’t just sit outside your role and figure out what to do. That isn’t what it feels like to live the epic you’re examining; that’s playing the role of someone who is (among other things) analyzing the story they think they’re in.
Instead, if you want to use this approach, you have to learn how to experience story from the inside. That’s essentially what mythic mode is.
I like how Eric Raymond expressed this part too (again from Dancing With the Gods):
If my language is too "religious" for you, feel free to transpose it all into the key of psychology. Speak of archetypes and semi-independent complexes. Feel free to hypothesize that I've merely learned how to enter some non-ordinary mental states that change my body language, disable a few mental censors, and have me putting out signals that other people interpret in terms of certain material in their own unconscious minds.
Fine. You've explained it. Correctly, even. But you can't do it!
And as long as you stick with the sterile denotative language of psychology, and the logical mode of the waking mind, you won't be able to --- because you can't reach and program the unconscious mind that way. It takes music, symbolism, sex, hypnosis, wine and strange drugs, firelight and chanting, ritual and magic. Super-stimuli that reach past the conscious mind and neocortex, in and back to the primate and mammal and reptile brains curled up inside.
I think it’s important afterwards to be able to leave mythic mode, and leave the “insights” gleaned within the sandbox, and give your more normal way of interpreting the world a chance to look at what happened. In particular, mythic mode tends to highlight seemingly meaningful coincidences, but at least some of those are likely to be confirmation bias, which is helpful to remember once you’re outside the sandbox.
But I think it’s also critical not to do this while in mythic mode. It just gets in the way. You in fact don’t know ahead of time which synchronicities are confirmation bias and which are you syncing up with the larger computational network, and it’s too slow in practice to figure it out in real time, and the effort of trying tends to shove you into a role type that won’t let you walk the path of a hero’s journey you weren’t already on anyway. You are in fact donning some epistemic risk whenever you use mythic mode — which is why I think it’s important to sandbox it properly if you’re going to bother.
I’d like to illustrate the use of mythic mode with a personal example to help clarify what it can look like.
Right after my kenshō, I tried to find a teacher in Rinzai Zen, since that’s the tradition I’m familiar with that treats kenshō as an initiation point after which deeper instruction becomes possible. This turned out to be tricky: Sōtō Zen (with its emphasis on gradual development and its downplaying of the relevance of kenshō) is so much more popular that Rinzai dojos basically don’t exist anywhere near where I live, at least that I could tell.
This felt weird. I’d reached kenshō via a previous arc of using mythic mode, and finding a Rinzai teacher felt like the natural next step, but I was getting stuck. This “plot has led me to a dead end” feeling has become a signal to me to switch into mythic mode to try reinterpreting the blockade.
From mythic mode, I considered what kind of character I was, including the implicit genre-savviness I was using. When I imagined wearing the role of a zen disciple and walking the path to becoming a zen master, I noticed that it almost but didn’t quite fit my sense of my path, like I’d be being a little dishonest to who I am. I focused on the “not quite right” feeling, and what came up was my love of physicality and athletics… and martial arts. And there’s totally an archetype for someone who walks the path of enlightenment via martial arts: the Eastern warrior-monk. That felt right. From mythic mode, then, it seemed promising for me to see how to walk that path.
Some Googling suggested to me that the origin of this archetype was the Shaolin Monastery. It seems that their spiritual practice was Chan Buddhism, from which we get all the schools of zen. This closely matched the “almost but not quite right” feeling I’d gotten earlier. In mythic mode, this is the kind of thing I’ve learned to take as evidence that I’m going in a mythically supported direction. (From outside mythic mode, it’s really not that surprising that I’d find something like this that I could interpret as meaningful… but since at this point I hadn’t solved the original problem, I wasn’t going to worry too much about that just yet.)
After a sequence of mythic exploration and omens, it seemed clear to me that I needed to visit New York City. I was actually ready to hop on a plane the day after we’d finished with a CFAR workshop… but a bunch of projects showed up as important for me to deal with over the following week. So I booked plane tickets for a week later.
When I arrived, it turned out that the Shaolin monk who teaches there was arriving back from a weeks-long trip from Argentina that day.
This is a kind of thing I’ve come to expect from mythic mode. I could have used murphyjitsu to hopefully notice that maybe the monk wouldn’t be there and then called to check, and then carefully timed my trip to coincide with when he’s there. But from inside mythic mode, that wouldn’t have mattered: either it would just work out (like it did); or it was fated within the script that it wouldn’t work out, in which case some problem I didn’t anticipate would appear anyway (e.g., I might have just failed to think of the monk possibly traveling). My landing the same day he returned, as a result of my just happening to need to wait a week… is the kind of coincidence one just gets used to after a while of operating mythically.
(And of course, this is quite possibly just confirmation bias. And that’s important to notice. But like I said earlier, one tends to get results from mythic mode if one isn’t too worried about that while in the mode. And also, we don’t know it is confirmation bias either: what people notice, and when, is subject to the distributed computation of the social web, which means that some seeming coincidences are probably orchestrated. E.g., maybe some part of me noticed a sidebar on their website mentioning when the monk would be traveling, but I didn’t consciously register it, instead feeling like those little projects I had to take care of were important enough to have me wait a week.)
The whole trip in New York felt epic. I gained a lot. Most of what I gained requires more backstory to explain, so for the sake of brevity I’ll skip describing the bulk of it. I did learn an intense movement meditation sequence I’ve been using almost every morning for months now — which, interestingly, I don’t need to struggle to get myself to do. I just get up and do it, easily. It’s not a matter of personal discipline; it’s just so right-fitting for me that it happens naturally.
Looking back, from outside mythic mode, I can see how this amounted to me doing a costly self-signal to stick to some kind of meditation and exercise program. That fits with most of the insights and opportunities I experienced along the way. And… I can also see how it wouldn’t have worked if I’d done it thinking “I’m going to spend a bunch of time and money on a costly signal to myself.” I step outside mythic mode and keep its “insights” contained within the sandbox as a matter of keeping my epistemology clean. But even from here, I can see how valuable that toolkit is to me as a method of shaping my behavior and, sometimes, getting myself to update.
I’ve seen the rationality community use mythic mode a lot — but almost exclusively for intuition pumps and, occasionally, spicing up events. And even then I’ve seen a fair amount of push-back. My guess, from extrapolating the outcries I’ve heard against it, is that a fair number of folk find it epistemically frightening. And that makes sense: if you don’t know how to sandbox, or if you don’t trust that sandboxing can reliably work, then this probably looks like a crazy risk to take.
From where I’m standing, though, the choice was already made when you were born. We’re already embedded in culture and subject to its influences. And much of that is culture reaching into our emotions and deepest thoughts and nudging us to behave in certain ways. None of us are immune; if it were otherwise, there would be no reason for caution.
The fact that there is a type of person who is attracted to Less Wrong, and that this type gathers and forms a community, but that the vast majority of that community is not and has not been involved in the same task-oriented project… suggests that the forces that shape the rationality community are implicit and subtle, and probably very similar to the ones that shape other communities.
So from what I can tell, if you don’t know how to sandbox this stuff, and you don’t know how to Look, then your epistemology is already screwed. It just might not be in-character for you to notice it in this way.*
With all that said, I’m not at all invested in folk here using mythic mode more than they already do. I wanted this here to illustrate an example application of accounting for the real-world Omega. I’ll also want to call on the framework later to offer my own intuition pumps in future posts: it’s a really helpful context for conveying maps that point at otherwise-hard-to-talk-about phenomenology.
Beyond that, if you want to avoid using mythic mode, I don’t object.
I even welcome attempts to argue that no one should use mythic mode. Just be warned that you’re likely to find that effort a particular flavor of frustrating.
*: In case I need this later, this is an MD5 hash: 24e07349c9134ff91d77a6a38cf23183
Here's a seed of a possible future post, in response to the introductory part about Moloch:
The Four Demon Gods and the Psychologists Out to Stop Them
The bowels of Hell are divided by two rivers of flame into four quadrants.
The left-right axis reads Weakness on the left and Strength on the right. Weakness demons prey on cowardice and jealousy. Strength demons dominate and exploit.
The up-down axis reads Private on the bottom and Public on top. Private demons live in the hearts of individual human beings. Public demons live in the empty voids between people.
Our tour of Hell takes us clockwise around this wheel of Evil from the top left quadrant.
(1) The top left quadrant is the domain of Moloch. Moloch is Public Demon of Weakness. The decay of whole cities down incentive slopes, unbeknownst to their citizens. The whisper of defect, defect on frigid prison nights. The tragic coordination failures of naive libertarians. God's chosen champion against Moloch is Scott Alexander.
(2) The top right quadrant is the domain of The Man, known sometimes as the Patriarchy and Big Brother. The Man is the Public Demon of Strength. The Man is Out to Get You for all you've got. The Man ... (read more)
Narrative tropes are powerful psychological tools but we’re not actually in a narrative. I’ve certainly driven my metaphorical life-bicycle into metaphorical reality-telephone poles more than once because the Story of it appealed to me, or I felt it was what the current Role required. As I’ve gotten older I’ve learned to become alarmed and cautious when I detect myself reasoning by proximity to Protagonist Feelings.
A narrative is not _any possible chain of explanations_ -- I'm concerned that you can just always describe someone's description of a chain of events as a narrative, making it meaningless. To me, a narrative in the context of Val's post means a description which is specifically optimised for social/psychological incentives (especially emotional appeal, which is to say, engagness) rather than for accuracy.
I'm pretty skeptical of your narrative around flying to NY to see the Buddhists. It sounds a bit too much like "The Secret" and other forms of popular wishful thinking to me. I understand that you're trying to sandbox this reasoning to "mythic mode", but the way you write about it in this post (while presumably not in mythic mode) makes it seem like the sandbox might be a bit leaky.
The problems with believing in fate or Providence start to become real when bad things happen to you.
If you imagine that the universe is conspiring to help you when things go right, you can also imagine that the universe is conspiring to hurt you when things go wrong, and that’s terrifying. Ordinary failure and misfortune is easier to recover from than the creeping fear that you’ve angered God. I’ve been there; it sucks.
That seems to depend on the nature of the belief, though. Some people with a belief of fate seem to gain strength from it even during misfortune, thinking not "the universe is out to get me", but something like "well I guess this was the universe's way of [setting me on a better path / reminding me not to take for granted what I have / insert-some-other-benefit-here]".
If you have sufficiently strong faith in the universe being benevolent, you can probably find some positive angle from any event and focus on that.
Two different possible failure modes (if continuing far enough down this path) are along the lines of trying to cure one's cancer with magic instead of medicine, and/or fatalism/"inshallah".
A milder possible failure case is simply spending too much time on this stuff, if it feels fun and effective even when isn't working.
(I didn't downvote you by the way)
Author of "Dancing with the Gods" checks in.
First, to confirm that you have correctly understood the points I was trying to make. I intended "Dancing with the Gods" to be a rationalist essay, in the strictest Yudkowskian-reformation sense of the term "rationalist", even though the beginnings of the reformation were seven years in the future when I wrote it.
<insert timeless-decision-theory joke here>
Second, that I 100% agree with your analysis of why "Meditations on Moloch" was important.
Third and most importantly, to say that I like your use of the term "sandbox" a lot, and I'm going to adopt it. Maintaining a hard distinction between inside the sandbox and outside really is an important tactic for dealing with mythic mode in general, and magic/theurgy in particular.
You got it from infosec jargon, of course, and I'm going to emphasize its use as a verb. A lot of people have damaged themselves through not understanding that they need to sandbox, and a lot of other people (including, as you imply, many rationalists) fear mythic mode unnecessarily because they don't know that sandboxing is possible.
Like some other commenters, I also highly recommend Impro if this post resonates with you.
Readers who are very interested in a more conceptual analysis of what decision making "is" in the narrative framework may want to check out Tempo (by Venkatesh Rao, who writes at Ribbonfarm). Rao takes as axiomatic the memetically derived idea that all our choices are between life scripts that end in our death, and looks at how to make these choices. It's more of an analytical book on strategy (with exercises) than a poetic exemplar of Mythic Mode, but it seems very related to me. In particular, I think it helps with a core question of Mythic Mode: how do you get useful work out of this narrative way of thinking without being led astray? I don't claim to have an answer, but reading Tempo has certainly been useful for this question.
The problem, by which I mean the reason I would rather the scene had less of this mythic stuff, is that I subscribe to absolutely the meanest, smallest type of cynicism: things people love are dangerous.
Take political arguments. People love to have political arguments. If one considers the community in the abstract, then political arguments are great for the community - look at how much more discussion there is over on SSC these days!
I am, of course, assuming in this example that political arguments in internet comments are of little use. But I think there is a straightforward cause: political arguments can be of little use because people love them. If people didn't love them, they would only have them when necessary.
People love myths. Or at least most of them, some of the time. That's why the myths you hear about aren't selected for usefulness.
Meditations on Moloch certainly wasn't promoting evil, but I think it was (inadvertently) promoting ignorance. For example, it paints the fish farming story as an argument against libertarianism, but economists see the exact same story as an argument for privatization of fisheries, and it works in reality exactly as economists say!
The whole essay suffers from that problem. It leaves readers unaware that there's a whole profession dedicated to "fighting Moloch" and they have a surprisingly good framework: incentives, public goods, common resources, free rider problem, externalities, Pigovian taxes, Coasian bargains... Unfortunately, dry theory is hard to learn, so people skip learning it if they can more easily get an illusion of understanding - like many readers of the Moloch essay I've encountered.
That's the general problem Charlie is pointing to. If you want to give your argument some extra oomph beyond what the evidence supports, why do you want that? You could be slightly wrong, or (if you're less lucky than Scott) a lot wrong, and make many other people wrong too. Better spend that extra time making your evidence-based argument better.
Even shorter: I don't want powerful weapons to argue for truth. I want asymmetric weapons that only the truth can use. Myth isn't such a weapon, so I'll leave it in the cave where it was found.
I'm bad and I feel bad about making this kind of argument:
Register the irony of framing your refusal to use the power of mythical language in a metaphor about a wise and humble hero leaving Excalibur in the cave where it was found.
The issue is that we are all being pulled by Omega's web into roles, and the choice is not whether or not to partake in some role, but whether or not to use the role we inhabit to our advantage. You don't get to choose not to play the game, but you do get to pick your position.
This is a tangent, but I feel like this comment is making the mistake of collapsing predictions into a "predicted Trump"/"predicted Clinton" binary. I predicted about a 20% chance of Trump (my strategy was to agree with Nate Silver, Nate Silver is always right when speaking ex cathedra), and I do not consider myself to have made an error. Things with a 20% chance of happening happen one time out of five. Trump lost the popular vote after an October surprise; that definitely looks like the sort of outcome you get in a world where he was genuinely less likely than Clinton to win.
So, for the purposes of this comment, I am going to take the fake framework entirely seriously (the framework is fake, so whether the following question makes sense is arguable, but I want to try and see what we can get from this angle).
In this post, you tell us that mythic mode can be useful for changing the role we play in the "web". However, how do we decide what role we want to play? Isn't it the case that our reasoning about that is in itself part of the role we are currently playing? Is it the right thing to somehow step out of the role entirely, and look for a new role from that perspective (or even forgo roles entirely)? Is there even such a thing as "the things our inner selves want, independently of the role"? Or, are all our preferences always part of the role and it's meaningless to talk about preferences that are not?
Some people spend almost none of their time alone, by which I mean not being exposed to social pressures (so e.g. being on Facebook doesn't count as being alone in the sense I mean it here). Those people will probably learn some things about themselves by deliberately spending a lot of time alone, for example at a silent meditation retreat.
At first I wanted to react like Phil Goetz did to Scott's old post Crowley on Religious Experience:
But then I noticed that you aren't promoting woo as a means to external success, only solving internal problems (depression, anxiety, akrasia). That's fine, I guess? Western culture certainly doesn't have a good track record against anxiety. I'd still want to see rational solutions, but woo is better than no solution at all.
The worrying possibility is that anxiety etc. is part of the price we pay for the nice things we have. Giving up modernity can lead to horrible results that are all too familiar. And modernity hasn't won yet, the world can slide back any minute. I certainly don't feel that my ability for independent thought (weak as it is) would survive a switch to woo. What do others think?
Not if all rationalists start taking up woo.
While my primate political side really likes the alignment and agreement, I want to encourage good epistemic norms here. So, I'll ask an impolitic question:
What gives you the impression that your ability for independent thought and action has "gone way up"? In particular, how do you know that you aren't kidding yourself? (Not meaning to claim you are! Just trying to nudge toward sharing the causes of your belief here.)
Appreciate the impolitic question. :) I think I was doing some sort of social move that was trying to reset the burden of proof, rather than actually sharing data, but of course sharing data is better. (I do think people too often assume that their status quo bias is some sort of principled wisdom, so asking "are you sure the burden of proof is on your side?" is moderately useful. But data is better.)
I'm more confident on the independent action side than the independent thought side, so I'll start with that: I am taking more concrete steps towards achieving my goals, in ways that (inside-view) seem directly related to meditation et. al. For instance, I'm noticing much faster when I'm unhappy with a situation, and taking action more directly to fix it. Some specific examples are quitting my job last spring, and successfully pitching my boss on a change of plan at my current job. (Possible confounder is that I'm generally gaining confidence over time, and am getting more career capital, so maybe I would get better at these things anyway. I'm not immediately sure how to prove that this isn't true, though it inside-view doesn't seem to ... (read more)
Val, you mentioned Sandboxing several times, but only linked to the Computer Science definition. Can you go into more details about how to sandbox as a human?
This fake frameworks thing looks quite clearly like Chaos Magic, and the reference to the Book of the Law quote "wine and strange drugs" is a dog whistle to that effect.
Some chaos magicians like to use drug experiences as ready-made containers for what Val calls the Mythic Mode. Some drugs can both increase the ability to suspend disbelief while inside the experience and make it easier to distance oneself from it when outside of it. A good description of techniques for this, with all non-scientific woo-woo strictly optional, is Julian Vayne'... (read more)
Since Val could edit his post, but not this comment, here's me echoing his MD5 hash so that it is more verifiable in the future: 24e07349c9134ff91d77a6a38cf23183
Re: pushback. I don't find it frightening, but it's often not to my taste. I like writers who make everything as simple as possible but no simpler--folks like Paul Graham and Richard Feynman.
A relevant idea is the forum/community axis: a forum is a place where people come to discuss things, whereas a community has less turnover and a stronger culture. I suspect the evolutionary role of religion is to facilitate superorganism formation. Strengthened in-group identity brings pros like better group coordination, public goods provision, and share... (read more)
Would it be fair to say that one core claim of your post is "There's many a time when you will be better served by choosing actions based off of the hero-role script, as opposed to 'worrying about the details' "?
I think that mythic mode makes more sense when one is thinking about it as an iterative strategy. Looking at the your NYC monk story as a one-off, it's easy to conclude, "yeah, it worked, but the careful planning route is what you should have done." Whereas if you think of mythic mode as an iterative strategy... (read more)
Yesss. I've been alluding in various comments lately to things that I've been learning over the past year via circling and other practices, and the stuff in this post (as well as Dancing With The Gods, which I recommend that people read in full, and Impro, which I continue to recommend in the strongest terms) is very much in line with it.
I think I have decent practice with using mythic mode in moments that call for it but haven't tried using it to make plans yet. Looking forward to experimenting with this.
(epistemic status: I can tell that I'm missing something, but I still think this model is an improvement over the default)
To those with an aversion to narrative: I don't think we have a choice.
Myth is a very powerful tool for emotional intelligence. To put a number to my intuition: I think a properly devised narrative can have 10x the amount of traction compared to any amount of SAD lamps, multivitamins, sleep routines and other tricks you play on your s1. If you want to persuade your s1, you have to speak to it in it's own language.
I think ... (read more)
This, and Vaniver's later review on Maps of Meaning (https://www.lesswrong.com/posts/ZaJNuYdAAC4kzcdc7/maps-of-meaning-abridged-and-translated), point to an important blindspot of rationalists - an allergy to narrative, which leads to a loss of meaning and an ability to motivate themselves.
These two posts give some concrete ways in which to recognize an transcend this blindspot. I think common knowledge of how to create myths and narratives for oneself, and understand how they operate in others, is quite important.
Val, do you know of any lists of good mythic mode roles that a person could inhabit?
~ ~ ~ ~ ~ ~ ~
I've often strongly desired an alternative version of TVTropes which could be called RealityTropes. Much of what you're referring to above would be on that webpage.
Within the mythic mode framework, the hero's journey is a known living story and role. It exists in both mythic mode and fiction, but not all roles that exist in fiction actually exist in mythic mode and not all that exist in mythic mode exist in fiction. (Or easily accessible fic... (read more)
I think I've been doing "mythic mode" for nearly my entire life, but not because I came up with this idea explicitly and intentionally deployed it, but just because it sort of happens on its own without any effort. It's not something that happens at every moment, but frequently enough that it's a significant driving force.
But it used to be that I didn't notice myself doing this at all, this is just how it felt to be a person with goals and desires, and doing mythic mode was just how that manifested in my subconscious desires. ... (read more)
This is partly a reply and partly an addendum to my first comment. I've been thinking about a sort of duality that exists within the rationalist community to a degree and that has become a lot more visible lately, in particular with posts like this. I would refer to this duality as something like "The Two Polarities of Noncomformists", although I'm sure someone could think of something better to call it. The way I would describe it is that, communities like this one are largely composed of people who feel fairly uncomfortable with the way they are situated in society, either because they are outliers on some dimension of personality, interests, or intellect, or because of the degree to which they are sensitive to social reality around them. What this leads to is basically a bimodal distribution of people where both modes are outliers, with respect to the distribution of people in general, on one axis (namely the way that social reality is sensed) but on opposite ends. And these two groups differ very strongly in the way that their values are formed and quite possibly even in subtle ways reality itself is perceived.
On the one hand, you have the "proper non-... (read more)
This argument has been very very helpful in my thinking those last few weeks and I want to thank you for it. I'm walking an increasingly spiritual path in my life, but this article lays a solid foundation for my thinking: yes, emotions can be amazing and they pretty much run the show; yes, you can only access those deep transcendental feeling by being in this 'mythic' mode where you see crazy coincidences; but no, they don't have to be truths about the nature of the world, and it is important to be able to navigate both to lead a fully satisfying life.