111 |
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|
112 |
There is no exit beyond this point. @strong{You have been warned!} |
There is no exit beyond this point. @strong{You have been warned!} |
113 |
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|
114 |
|
In this chapter, we attempt to strengthen the link between spirituality |
115 |
|
and autism research. We find significant overlap despite vast |
116 |
|
differences in terminology and methodology. Our strategy is to try to |
117 |
|
avoid introducing new concepts. As far as possible, we aim to harmonize |
118 |
|
the two ontologies without significant modifications. |
119 |
|
|
120 |
@menu |
@menu |
121 |
* Categories of Feeling:: |
* Categories of Feeling:: |
122 |
* Compassion:: |
* Compassion:: |
128 |
@node Categories of Feeling, Compassion, The Foundation, The Foundation |
@node Categories of Feeling, Compassion, The Foundation, The Foundation |
129 |
@section Categories of Feeling |
@section Categories of Feeling |
130 |
|
|
131 |
@multitable @columnfractions .55 .45 |
The words emotion, spirit, and feeling are used to mean a |
|
@item The words emotion, spirit, and feeling are used to mean a |
|
132 |
variety of different things in different contexts. The defintions used |
variety of different things in different contexts. The defintions used |
133 |
here are as follows: |
here are as follows: |
|
@tab |
|
|
@iftex |
|
|
@imbox{@image{feelings,,,Feelings}, -.5cm} |
|
|
@end iftex |
|
|
@ifnottex |
|
|
@image{feelings,,,Feelings} |
|
|
@end ifnottex |
|
|
@end multitable |
|
134 |
|
|
135 |
@itemize @bullet |
@itemize @bullet |
136 |
@item |
@item |
137 |
`Emotion' is a feeling which arises in the context of |
`Affect' -- Classical emotions are a subset of a more |
138 |
two separate people.@footnote{We can give a definition for `thought', |
general category of affective states. Beside emotion, affective |
139 |
however, distinguishing between thought and emotion is a hindrance |
states include moods such as curiosity, abandoned, criticizing or |
140 |
to this discussion. Here `emotion' is meant inclusive of thought -- |
invitation. Affect may also include cognitive |
141 |
any non-physical sensation arising in the context of two separate people.} |
components.@footnote{Affect doesn't require two living breathing people, |
142 |
@item |
but the @emph{context} of two people is important. |
|
`Spirit' is a feeling which does not admit the idea of separation. |
|
|
@item |
|
|
`Compassion' is a special feeling which bridges spirit to |
|
|
emotion.@footnote{Emotion doesn't require two living breathing people. |
|
|
Only the @emph{context} of two people is important. |
|
143 |
For example, |
For example, |
144 |
if you have compassion for a stone then emotion can |
if you have compassion for a stone then affect can |
145 |
arise between you and the stone (maybe you are a sculptor). |
arise between you and the stone (maybe you are a sculptor). |
146 |
Anthropomorphic emotions are still emotions.} |
Anthropomorphic affect is valid affect.} |
147 |
|
@item |
148 |
|
`Spirit' is the set of feelings which do not admit the idea of separation. |
149 |
@item |
@item |
150 |
`Feeling' is the most general word, including emotion, |
`Feeling' is the most general word, including affect, |
151 |
spirit, and compassion. |
spirit, and compassion. |
152 |
@end itemize |
@end itemize |
153 |
|
|
154 |
@node Compassion, Subject Object, Categories of Feeling, The Foundation |
@node Compassion, Subject Object, Categories of Feeling, The Foundation |
155 |
@section Compassion |
@section Compassion |
156 |
|
|
157 |
@multitable @columnfractions .7 .3 |
We equate compassion with the evolutionary development of ``theory of |
158 |
@item |
mind''. For more information about ``theory of mind'', see: |
159 |
Compassion awakens gradually in each individual. |
|
160 |
A good mother ususally sooths the development into a balanced path. |
@url{http://www.autismresearchcentre.com/papers/1999_BC_evolution.pdf} |
|
If for some reason compassion goes out of balance then |
|
|
horrible atrocities can result. The business of slavery |
|
|
and the Nazi killings in Germany can be attributed to a |
|
|
terrible imbalance in compassion. |
|
|
@tab |
|
|
@iftex |
|
|
@imbox{@image{nocompassion,,,No Compassion}, -.5cm} |
|
|
@end iftex |
|
|
@ifnottex |
|
|
@image{nocompassion,,,No Compassion} |
|
|
@end ifnottex |
|
|
@end multitable |
|
161 |
|
|
162 |
Before compassion awakens, an individual can be described as follows: |
As compassion dawns, four perspectives come into focus: |
|
His main focus is on the 1st person perspective. There is no partition |
|
|
between personality and emotion. There are no situations, only |
|
|
@emph{my} situation (singular). Charming, huh? As compassion dawns, |
|
|
the four perspectives come into focus: |
|
163 |
|
|
164 |
@multitable @columnfractions .3 .3 .4 |
@multitable @columnfractions .4 .6 |
165 |
@item |
@item |
|
Balanced compassion crystalizes the four perspectives: |
|
|
@tab |
|
166 |
@iftex |
@iftex |
167 |
@imbox{@image{fourpp,,,Four Perspectives}, -.5cm} |
@imbox{@image{fourpp,,,Four Perspectives}, -.5cm} |
168 |
@end iftex |
@end iftex |
172 |
@tab |
@tab |
173 |
3th person perspective, situation@* |
3th person perspective, situation@* |
174 |
2nd person perspective, personality@* |
2nd person perspective, personality@* |
175 |
1st person perspective, emotion@* |
1st person perspective, affect@* |
176 |
0th person perspective, pure spirit |
0th person perspective, pure spirit |
177 |
@iftex |
@iftex |
178 |
@vskip .1cm @hbox{} |
@vskip .1cm @hbox{} |
179 |
@end iftex |
@end iftex |
180 |
@end multitable |
@end multitable |
181 |
|
|
182 |
That fostering compassion is ``the answer'' is nothing new. |
These perspectives correspond with the grammatical pronouns. We add one |
183 |
However, we can do better than talking about it in the typical |
more ``perspective'' to represent pure spirit. The numbering is |
184 |
vague terms. Since balanced compassion is defined as awareness |
arbitrary. While pure spirit is denoted as the 0th perspective, we |
185 |
of the four perspectives, we can study the relationships |
could also denote it as the 4th perspective. |
|
between perspectives. These relationships may reveal a way to |
|
|
foster compassion with scientific certainty. |
|
186 |
|
|
187 |
@node Subject Object, Attention Configurations, Compassion, The Foundation |
@node Subject Object, Attention Configurations, Compassion, The Foundation |
188 |
@section Subject Object |
@section Subject Object |
208 |
|
|
209 |
In the context of compassionate individuality, there are various ways |
In the context of compassionate individuality, there are various ways |
210 |
attention can be configured. What are all the permutations? The |
attention can be configured. What are all the permutations? The |
211 |
connection with grammer makes it is easy to generate examples for |
connection with grammer makes it easy to generate examples for |
212 |
a given configuration.@footnote{Approximately: subject-pronoun is |
a given configuration: ``subject-pronoun is informed about object-pronoun.'' |
|
informed about object-pronoun.} |
|
213 |
Once posed as an example, we can consider the |
Once posed as an example, we can consider the |
214 |
utility of a configuration and draw any further conclusions. |
utility of a configuration and draw any further conclusions. |
215 |
|
|
223 |
@end ifnottex |
@end ifnottex |
224 |
@tab |
@tab |
225 |
(a) @t{detachment}@* |
(a) @t{detachment}@* |
226 |
For example: ``i am angry, but i am detached from |
For example: ``I am angry, but I am detached from |
227 |
my anger. The anger is an object of my attention. i forgive, |
my anger. The anger is an object of my attention. I forgive, |
228 |
i forgive. Now i do not feel angry.'' (In Sahaja Yoga terms, |
I forgive. Now I do not feel angry.'' (In Sahaja Yoga terms, |
229 |
you @emph{are not} detached when you are catching on one or more chakras. |
you @emph{are not} detached when you are catching on one or more chakras. |
230 |
You @emph{are} detached when your chakras are clear and your attention |
You @emph{are} detached when your chakras are clear and your attention |
231 |
can rise to Sahasrara.) |
can rise to Sahasrara.) |
234 |
@end iftex |
@end iftex |
235 |
@item |
@item |
236 |
@iftex |
@iftex |
237 |
@imbox{@image{empathy,,,Empathy}, 0cm} |
@imbox{@image{empathy,,,Mindreading}, 0cm} |
238 |
@end iftex |
@end iftex |
239 |
@ifnottex |
@ifnottex |
240 |
@image{empathy,,,Empathy} |
@image{empathy,,,Mindreading} |
241 |
@end ifnottex |
@end ifnottex |
242 |
@tab |
@tab |
243 |
(b) @t{empathy}@* |
(b) @t{mindreading}@* |
244 |
Perhaps the most obvious example of empathy is |
Perhaps the most obvious example of mindreading is |
245 |
what happens while watching a film. A film is nothing but 3rd |
what happens while watching a film. A film recording contains no |
246 |
person perspective: image and sound. However, |
affect, only picture and sound. However, people can easily |
247 |
people can easily empathize with the actors and @emph{feel} a |
mindread the actors and feel a precise replica of the |
248 |
precise replica of the emotions depicted onscreen. The film |
affects depicted onscreen. The film is the object and |
249 |
is the object and emotion is the subject, hence |
affect is the subject.@footnote{Our definition of mindreading |
250 |
empathy.@footnote{A few people fail to developed a sense of empathy |
is slightly narrower than Prof. Simon Baron-Cohen (Autism |
251 |
as children. Such people are called ``autistic''.} |
Research Center). Autistic people have difficulty with |
252 |
|
2nd person personality as well as 3rd person situations. |
253 |
|
We constrain mindreading to mean the reading of 3rd person |
254 |
|
situations only and use the phrase ``joint attention'' to |
255 |
|
denote the reading of 2nd person personality.} |
256 |
@iftex |
@iftex |
257 |
@sp 1 |
@sp 1 |
258 |
@end iftex |
@end iftex |
265 |
@end ifnottex |
@end ifnottex |
266 |
@tab |
@tab |
267 |
(c) @t{situation assessment}@* |
(c) @t{situation assessment}@* |
268 |
``Based on how i feel, what is the structural situation?'' |
What are the cognitive pre-cursors to affect? |
269 |
|
Based on my affective state, what is the structure of the situation? |
270 |
This style of question is posed repeatedly in Aleader |
This style of question is posed repeatedly in Aleader |
271 |
(see Key Questions in the reference manual). |
(see Key Questions in the reference manual). |
272 |
@iftex |
@iftex |
274 |
@end iftex |
@end iftex |
275 |
@item |
@item |
276 |
@iftex |
@iftex |
277 |
@imbox{@image{follow,,,Follow Everyone Else}, -.2cm} |
@imbox{@image{follow,,,Joint Attention}, -.2cm} |
278 |
@end iftex |
@end iftex |
279 |
@ifnottex |
@ifnottex |
280 |
@image{follow,,,Follow Everyone Else} |
@image{follow,,,Joint Attention} |
281 |
@end ifnottex |
@end ifnottex |
282 |
@tab |
@tab |
283 |
(d) @t{follow everyone else}@* |
(d) @t{joint attention}@* |
284 |
``What are other people doing?'' Extra-ordinary personal |
``What are other people doing?'' |
285 |
preference and fashions are expressions of this configuration of |
Bruner (1983)@footnote{Bruner, J. (1983). Child's talk: learning |
286 |
attention. For example, ``Everyone is going to the pub therefore |
to use language. Oxford: Oxford University Press.} |
287 |
i will also go to the pub.'' |
defines joint attention as those behaviours produced by |
288 |
|
the person which involve monitoring or directing the target of |
289 |
|
attention of another person, so as to coordinate the person's own |
290 |
|
attention with that of sombody else. Such behaviours include |
291 |
|
the pointing gesture, gaze-monitoring, and showing gestures. |
292 |
|
Joint attention may seem innocuous, but |
293 |
|
extra-ordinary personal preference and fashions are also expressions |
294 |
|
of this configuration of attention. |
295 |
|
For example, ``Everyone is going to the pub therefore |
296 |
|
I will also go to the pub.'' |
297 |
@iftex |
@iftex |
298 |
@sp 1 |
@sp 1 |
299 |
@end iftex |
@end iftex |
309 |
How would an ideal personality behave? |
How would an ideal personality behave? |
310 |
For example, ``How would my mother behave in my place?'' Good parents |
For example, ``How would my mother behave in my place?'' Good parents |
311 |
or great teachers of morality can serve as a role-model.@footnote{Actually |
or great teachers of morality can serve as a role-model.@footnote{Actually |
312 |
this is a combination with @code{empathy}. For example, consider |
this is a combination with @code{mindreading}. For example, consider |
313 |
``i will behave in accord with how my mother would feel about this |
``I will behave in accord with how my mother would feel about this |
314 |
situation.'' The |
situation.'' The |
315 |
first part is @code{empathy}: ``@dots{} how my mother would feel about this |
first part is @code{mindreading}: ``@dots{} how my mother would feel about this |
316 |
situation''. The second part (or both together) is |
situation''. The second part (or both together) is |
317 |
@code{ideal role-model}, ``i will behave in accord with @dots{}''.} |
@code{ideal role-model}, ``I will behave in accord with @dots{}''.} |
318 |
@iftex |
@iftex |
319 |
@sp 1 |
@sp 1 |
320 |
@end iftex |
@end iftex |
321 |
@end multitable |
@end multitable |
322 |
|
|
323 |
The word `character' generally indicates the |
The word `character' generally indicates the |
324 |
relationship between emotion and personality: |
relationship between affect and personality: |
325 |
A person of poor character is easily swayed by emotion and |
A person of poor character is easily swayed by momentary affect and |
326 |
will often follow whims or trends. |
will often follow whims or trends. |
327 |
A person of sound character, despite feeling the same emotions as |
A person of sound character, despite experiencing the same affects as |
328 |
everyone else, always behaves in accord with ideal principles. |
everyone else, always behaves in accord with ideal principles. |
329 |
|
|
330 |
@multitable @columnfractions .3 .7 |
@multitable @columnfractions .3 .7 |
354 |
@end ifnottex |
@end ifnottex |
355 |
@tab |
@tab |
356 |
(g) @t{divine expression}@* |
(g) @t{divine expression}@* |
357 |
After meditation, part of my attention remains |
After meditation, some of my attention remains |
358 |
connected with the spirit, thereby enlightening the experience |
connected with the spirit, thereby enlightening the experience |
359 |
of individuality. |
of individuality. |
360 |
Divine expression makes individuality most beautiful and enjoyable, |
Divine expression makes individuality most beautiful and enjoyable, |
383 |
(a) detachment@* |
(a) detachment@* |
384 |
@image{detachment,,,Detechment} |
@image{detachment,,,Detechment} |
385 |
@tab |
@tab |
386 |
(b) empathy@* |
(b) mindreading@* |
387 |
@image{empathy,,,Empathy} |
@image{empathy,,,Mindreading} |
388 |
@item |
@item |
389 |
(c) situation assessment@* |
(c) situation assessment@* |
390 |
@image{situation_assessment,,,Situation Assessment} |
@image{situation_assessment,,,Situation Assessment} |
391 |
@tab |
@tab |
392 |
(d) follow everyone else@* |
(d) joint attention@* |
393 |
@image{follow,,,Follow Everyone Else} |
@image{follow,,,Joint Attention} |
394 |
@item |
@item |
395 |
(e) ideal role-model@* |
(e) ideal role-model@* |
396 |
@image{role_model,,,Ideal Role-Model} |
@image{role_model,,,Ideal Role-Model} |
409 |
(a) detachment@* |
(a) detachment@* |
410 |
@image{detachment,,,Detechment} |
@image{detachment,,,Detechment} |
411 |
@tab |
@tab |
412 |
(b) empathy@* |
(b) mindreading@* |
413 |
@image{empathy,,,Empathy} |
@image{empathy,,,Mindreading} |
414 |
@tab |
@tab |
415 |
(c) situation assessment@* |
(c) situation assessment@* |
416 |
@image{situation_assessment,,,Situation Assessment} |
@image{situation_assessment,,,Situation Assessment} |
417 |
@item |
@item |
418 |
(d) follow everyone else@* |
(d) joint attention@* |
419 |
@image{follow,,,Follow Everyone Else} |
@image{follow,,,Joint Attention} |
420 |
@tab |
@tab |
421 |
(e) ideal role-model@* |
(e) ideal role-model@* |
422 |
@image{role_model,,,Ideal Role-Model} |
@image{role_model,,,Ideal Role-Model} |
438 |
problems that divine expression is not directly assessible.} |
problems that divine expression is not directly assessible.} |
439 |
Self-realization (f) is the only configuration to accomplish this |
Self-realization (f) is the only configuration to accomplish this |
440 |
(pure spirit as an object). |
(pure spirit as an object). |
441 |
Even if somehow i attain self-realization (f) for a moment, |
Even if somehow I attain self-realization (f) for a moment, |
442 |
the attention quickly flows outward through divine expression (g) |
the attention quickly flows outward through divine expression (g) |
443 |
into other configurations and the divine quality (g) of |
into other configurations and the divine quality (g) of |
444 |
attention is soon dilute. |
attention is soon dilute. |
468 |
what kind of experiences support detachment (a)? |
what kind of experiences support detachment (a)? |
469 |
The pressures of daily life keep attention bouncing |
The pressures of daily life keep attention bouncing |
470 |
around the various configurations. |
around the various configurations. |
471 |
At least the emotions can be kept as the object of |
At least affect can be kept as the object of |
472 |
attention. If emotion is the object then the attention is |
attention. If affect is the object then the attention is |
473 |
already halfway configured as detachment (a). |
already halfway configured as detachment (a). |
474 |
|
|
475 |
While having some importance, |
While having some importance, |
476 |
empathy (b) and following everyone else (d) need not |
mindreading (b) and joint attention (d) need not |
477 |
be full-time pursuits. The two remaining attention configurations |
be full-time pursuits. The two remaining attention configurations |
478 |
take emotion as the object: (c) and (e). |
take affect as the object: (c) and (e). |
479 |
Here we are concerned with situation assessment (c), which is |
Here we are concerned with situation assessment (c), which is |
480 |
of equal potential as compared with studying an ideal role-model (e) |
of equal potential as compared with studying ideal role-models (e) |
481 |
in support of detachment (a). |
in support of detachment (a). |
482 |
|
|
483 |
@iftex |
@iftex |
492 |
|
|
493 |
@item |
@item |
494 |
Only detachment (a) can lead to self-realization (f). |
Only detachment (a) can lead to self-realization (f). |
|
|
|
|
@item |
|
495 |
Detachment (a) demands a subtle understanding |
Detachment (a) demands a subtle understanding |
496 |
of all types of attachments. |
of all types of attachments. |
497 |
Detachment (a) is supported when emotion is the |
|
498 |
|
@item |
499 |
|
Detachment (a) is supported when affect is the |
500 |
object of attention. |
object of attention. |
501 |
|
|
502 |
@item |
@item |
503 |
The configurations situation assessment (c) |
The configurations situation assessment (c) |
504 |
and ideal role-model (e) both take emotion as |
and ideal role-model (e) both take affect as |
505 |
the object of attention. |
the object of attention. |
506 |
|
|
507 |
@item |
@item |
755 |
|
|
756 |
@item |
@item |
757 |
Aleader makes use of pre-conceptual tautology. To verify the |
Aleader makes use of pre-conceptual tautology. To verify the |
758 |
empathy mapping, we are asked to judge the similarity among a set of |
mindreading mapping, we are asked to judge the similarity among a set of |
759 |
film clips. As the clips are expected to evoke a similar feeling, a |
film clips. As the clips are expected to evoke a similar feeling, a |
760 |
tautology is formed. This tautology is at least partial pre-conceptual |
tautology is formed. This tautology is at least partial pre-conceptual |
761 |
because film is more or less pre-conceptual. |
because film is more or less pre-conceptual. |
822 |
story about how the discovery took place. Aleader is no exception in |
story about how the discovery took place. Aleader is no exception in |
823 |
this regard. |
this regard. |
824 |
|
|
825 |
It is easy activate the empathy mechanism. Watch a film. However, it |
It is easy activate the mindreading mechanism. Watch a film. However, it |
826 |
is not at all obvious how to record the parameters and structure of an |
is not at all obvious how to record the parameters and structure of an |
827 |
abstract story. In other words, what are the @emph{minimum} factors needed to |
abstract story. In other words, what are the @emph{minimum} factors needed to |
828 |
activate the empathy mechanism? |
activate the mindreading mechanism? |
829 |
|
|
830 |
The utility of an abstract model is whether it provides a one-to-one |
The utility of an abstract model is whether it provides a one-to-one |
831 |
mapping between abstract situations and abstract emotions, since we need |
mapping between abstract situations and abstract affects, since we need |
832 |
this mapping for reconciliation. |
this mapping for reconciliation. |
833 |
So what is the best model to use |
So what is the best model to use |
834 |
for recording experience? By thinking about this question like a |
for recording experience? By thinking about this question like a |